The texts from the Roman Catholic Lectionary today invite contemplation of the paradox of the coexistence of humility, persecution, and joy in our journey with Christ.
Humble with all
In the reading from the Letter to the Philippians, Paul confesses that living is Christ and dying is gain.
* [1:19–25] Paul earnestly debates his prospects of martyrdom or continued missionary labor. While he may long to depart this life and thus be with Christ (Phil 1:23), his overall and final expectation is that he will be delivered from this imprisonment and continue in the service of the Philippians and of others (Phil 1:19, 25; Phil 2:24). In either case, Christ is central (Phil 1:20–21); if to live means Christ for Paul, death means to be united with Christ in a deeper sense.1
Psalm 42 expresses longing for God and His help in distress.
* [Psalms 42–43] Ps 42–43 form a single lament of three sections, each section ending in an identical refrain (Ps 42:6, 12; 43:5). The psalmist is far from Jerusalem, and longs for the divine presence that Israel experienced in the Temple liturgy. Despite sadness, the psalmist hopes once again to join the worshiping crowds.2
In the Gospel of Luke, Jesus connects humility and hospitality in a parable.
* [14:7–14] The banquet scene found only in Luke provides the opportunity for these teachings of Jesus on humility and presents a setting to display Luke’s interest in Jesus’ attitude toward the rich and the poor (see notes on Lk 4:18; 6:20–26; 12:13–34).3
Jay Carney finds Paul’s words resonating with him on this Halloween. At times the coronavirus has felt like a global prison. Likewise, we do not know what the immediate or long-term future holds, whether on a personal, political or epidemiological level. But our mission as Christians remains the same – to serve others to enable their progress and joy in the faith.
As I reflect in the coming days on holy saints and good souls, I will also thank God for the everyday saints who have responded to this pandemic: the healthcare workers who have tirelessly treated the sick and dying; the volunteers who have stepped up to feed the hungry, clothe the poor, and house the homeless; public health officials who have labored, often thanklessly, to limit the spread of the disease; the priests, chaplains, and ministers who have provided spiritual care for the sick and lonely; and the friends, relatives and neighbors who sustain community in this time of quarantine and isolation. In humbling themselves, these ordinary saints are exalted. May God bless them, keep them, and sustain them in their labors, now and always.4
Don Schwager quotes “Jesus calls us to be humble, modest, and praiseworthy,” by Cyril of Alexandria (376-444 AD).
"'When,' he says, 'a man more honorable than you comes, he that invited you and him will say, 'Give this man place.' Oh, what great shame is there in having to do this! It is like a theft, so to speak, and the restitution of the stolen goods. He must restore what he has seized because he had no right to take it. The modest and praiseworthy person, who without fear of blame might have claimed the dignity of sitting among the foremost, does not seek it. He yields to others what might be called his own, that he may not even seem to be overcome by empty pride. Such a one shall receive honor as his due. He says, 'He shall hear him who invited him say, "Come up here."... If any one among you wants to be set above others, let him win it by the decree of heaven and be crowned by those honors that God bestows. Let him surpass the many by having the testimony of glorious virtues. The rule of virtue is a lowly mind that does not love boasting. It is humility. The blessed Paul also counted this worthy of all esteem. He writes to those who eagerly desire saintly pursuits, 'Love humility.'" (excerpt from COMMENTARY ON LUKE, HOMILY 101.5)5
The Word Among Us Meditation on Philippians 1:18-26 comments that Paul confessed an internal debate to his friends in Philippi. Would it be better for him to die or to remain on earth?
Like Paul, we can glorify God whether we are in prison or free, in a kitchen or at a construction site, in college or a nursing home, even alive or dead. Every sacrifice we make for God’s people is an opportunity to build up the Church—for their benefit. So if you’re tempted to think that you can’t do much in service of God, think again. Remember St. Paul in prison. As you offer up your time, your challenges, and your prayers in love for the people around you, you will be serving him. And God will show you how to continue laboring with him—for their benefit. “Lord, I desire to glorify you despite my limitations.”6
Friar Jude Winkler comments on the joy of Paul in prison and that of the Phillipians who are undergoing persecution. The conversations that begin with “I,I,I” signal a narcissistic attitude. Friar Jude reminds us of Jesus' example of humble acceptance that not everyone will see and praise us.
Both Thomas Keating and Cynthia Bourgeault have made great contributions to the Christian contemplative tradition, perhaps most significantly through their dedication to the practice and teaching of Centering Prayer.
Centering Prayer’s great strength as a practice is that it begins to build (or quicken) within a person a new center of gravity through which that traditional cul-de-sac of most witnessing practice—the mind spying on itself—can be surmounted by a new ability to remain rooted in being through sensation, not reflection. This is a huge milestone. It begins to approximate the capacity for that ancient desideratum of the Song of Songs: “I sleep, but my heart is awake” [5:2]. All that now remains is to transpose the usual seat of one’s identity from the narrative self to this native ground of witnessing presence.7
The faith of Paul in the deep Presence of Christ is our hope for joy in all circumstances of life.
References
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