The texts from the Roman Catholic Lectionary today invite us to explore the situations in our life that separate us from living fully as disciples of Christ.
Consider obstructions to full life
The reading from the Letter of Paul to the Philippians urges we live as shining lights in the world.
* [2:15–16] Generation…as you hold on to…: or “…generation. Among them shine like lights in the world because you hold the word of life….”1
Psalm 27 is a triumphant song of confidence.
* [Psalm 27] Tradition has handed down the two sections of the Psalm (Ps 27:1–6; 7–14) as one Psalm, though each part could be understood as complete in itself. Asserting boundless hope that God will bring rescue (Ps 27:1–3), the psalmist longs for the presence of God in the Temple, protection from all enemies (Ps 27:4–6). In part B there is a clear shift in tone (Ps 27:7–12); the climax of the poem comes with “I believe” (Ps 27:13), echoing “I trust” (Ps 27:3).2
In the Gospel of Luke, Jesus outlines the cost of discipleship.
* [14:25–33] This collection of sayings, most of which are peculiar to Luke, focuses on the total dedication necessary for the disciple of Jesus. No attachment to family (Lk 14:26) or possessions (Lk 14:33) can stand in the way of the total commitment demanded of the disciple. Also, acceptance of the call to be a disciple demands readiness to accept persecution and suffering (Lk 14:27) and a realistic assessment of the hardships and costs (Lk 14:28–32).3
Andy Alexander, S.J. shares that St. Ignatius of Loyola helps us in the Spiritual Exercises when he invites us to desire a relationship with Jesus which is free from all attachments, and desires not only to be with him, but to be more like him. Knowing that we might not be there fully, Ignatius invites us to "ask for the desire to desire it." He suggests we are closer than we are. He suggests that it is in the asking that we name our desire and focus ourselves on desiring it more deeply. He's suggesting we open ourselves more completely to making a space in our hearts to receive these new, deeper desires.
Dear Lord, Jesus. I so want to be your disciple. I am so very grateful for your love, your patience, your mercy, your accompanying me on my journey. I want to say "yes" more completely, with more commitment, but with more affection, more passion. I want to be prepared to take up whatever you ask of me, so that I can be closer to you, with you, in all I am and do, and to imitate you more completely. Help me, please, by renewing, refreshing, strengthening these desires in me. I want to know, with your help, that whatever sacrifice greater freedom requires, I will experience a peace and a joy that nothing else in the world can give. And, Lord, if it be your desire for me, let me be a witness and an example for others that your love can transform even a heart like mine. I ask this with a growing attraction to your way developing within me and a growing trust in your promises.4
Don Schwager quotes “Jesus permits us to love family but not more than God,” by Cyril of Alexandria, 375-444 A.D.
"He says, 'He that loves father or mother more than me is not worthy of me. He that loves son or daughter more than me is not worthy of me' (Matthew 10:37). By adding 'more than me,' it is plain that he permits us to love, but not more than we love him. He demands our highest affection for himself and that very correctly. The love of God in those who are perfect in mind has something in it superior both to the honor due to parents and to the natural affection felt for children." (excerpt fromCOMMENTARY ON LUKE, HOMILY 105)5
The Word Among Us Meditation on Philippians 2:12-18 comments that if you are spending yourself on something that God is calling you to do, and if you are doing it out of love for him and his people, then you can rejoice, just like St. Paul. You may not feel joyful at each moment, but you will experience a sense of contentment and peace knowing that you are doing God’s will the best you can.
So put your trust in the Lord. Trust that he will give you the grace and strength you need to keep going every day. Trust that every choice, every sacrifice you make to love and serve will bear fruit, not only now, but in eternity. That’s what Paul did. He knew that the goal of all his efforts was salvation, not just for him, but for all those he labored for.6
Friar Jude Winkler underlines the message of Paul to the Philippians to live a good life, innocent and without grumbling. The Gospel was not written by an American but by Jewish authors of the First Century. Friar Jude reminds us that complete surrender takes a lifetime.
Franciscan Media comments that Saint Charles Borromeo took the initiative in giving a good example. He allotted most of his income to charity, forbade himself all luxury, and imposed severe penances upon himself. He sacrificed wealth, high honors, esteem, and influence to become poor. During the plague and famine of 1576, Borromeo tried to feed 60,000 to 70,000 people daily. To do this he borrowed large sums of money that required years to repay. Whereas the civil authorities fled at the height of the plague, he stayed in the city, where he ministered to the sick and the dying, helping those in need.
Saint Charles Borromeo made his own the words of Christ: “…I was hungry and you gave me food, I was thirsty and you gave me drink, a stranger and you welcomed me, naked and you clothed me, ill and you cared for me, in prison and you visited me” (Matthew 25:35-36). Borromeo saw Christ in his neighbor, and knew that charity done for the least of his flock was charity done for Christ.7
Fr. Richard Rohr, OFM, comments that Sister Joan Chittister calls us to make an unflinching commitment to act with integrity—out of the fullness of our being—not simply our pragmatic, comfortable, or fearful selves.
Where in the midst of such polarization and national disunity is even the hope of oneing, of integrating the social with what we say are our spiritual selves? . . . Even the ghost of an answer makes serious spiritual demands on us all: To heal such division means that we are obliged to search out and identify our own personal value system. It requires us to admit to ourselves what it is that really drives our individual social decisions, our votes, our political alliances. Is it the need to look powerful? The desire for personal control? . . . Do we have the courage to confront the debased with the ideal—even in the face of ridicule and recrimination—or is cowardice our secret spiritual sickness? In that case, our national health can only get worse. A national cure also surely demands that we begin to see tradition as a call to return to the best of the past, not a burden to be overcome in order to secure the best of the present. It is the sense of a commonly held tradition of the common good—once a strong part of the American past—that we clearly lack in the present. . . .8
Our surrender to Christ involves making love of God, family, neighbour, and enemies our path to oneness with all Creation.
References
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