The texts from the Roman Catholic Lectionary today resonate with our experience of encountering invitations to change from Jesus as we continue our journey.
Walking Home
The reading from the Book of Revelation outlines messages to Sardis and Laodicea to improve relationships with Christ.
* [3:14–22] The letter to Laodicea reprimands the community for being lukewarm (Rev 3:15–16), but no particular faults are singled out. Their material prosperity is contrasted with their spiritual poverty, the violet tunics that were the source of their wealth with the white robe of baptism, and their famous eye ointment with true spiritual perception (Rev 3:17–18). But Christ’s chastisement is inspired by love and a desire to be allowed to share the messianic banquet with his followers in the heavenly kingdom (Rev 3:19–21).1
Psalm 15 asks who shall abide in God’s Sanctuary?
* [Psalm 15] The Psalm records a liturgical scrutiny at the entrance to the Temple court (cf. Ps 24:3–6; Is 33:14b–16). The Israelite wishing to be admitted had to ask the Temple official what conduct was appropriate to God’s precincts. Note the emphasis on virtues relating to one’s neighbor.2
In the Gospel of Luke, Jesus invites himself to table with Zacchaeus.
* [19:1–10] The story of the tax collector Zacchaeus is unique to this gospel. While a rich man (Lk 19:2), Zacchaeus provides a contrast to the rich man of Lk 18:18–23 who cannot detach himself from his material possessions to become a follower of Jesus. Zacchaeus, according to Luke, exemplifies the proper attitude toward wealth: he promises to give half of his possessions to the poor (Lk 19:8) and consequently is the recipient of salvation (Lk 19:9–10).3
Cindy Costanzo asks how to frame the story of Zacchaeus? As a critic who could not believe Jesus was giving attention to a sinner or as someone who was filled with gratitude and respect? An event such as this can cause a ripple effect like a pebble in a pond.
The story today continues to provide this ripple effect. Here I am in 2020 wondering what I would do? I am hoping that I would be understanding, gracious and willing to accept that something good was happening or would happen. That I, like Zacchaeus, would take an opportunity like this to be present, to take a risk and step forward, to trust and say yes to this gift.4
Don Schwager quotes “To see Christ,” by Cyril of Alexandria (376-444 AD).
"Come and let us see what was the method of Zacchaeus's conversion. He desired to see Jesus and therefore climbed into a sycamore tree, and so a seed of salvation sprouted within him. Christ saw this with the eyes of deity. Looking up, he also saw Zacchaeus with the eyes of humanity, and since it was his purpose for all to be saved, he extends his gentleness to him. To encourage him, he says, 'Come down quickly.' Zacchaeus searched to see Christ, but the multitude prevented him, not so much that of the people but of his sins. He was short of stature, not merley in a bodily point of view but also spiritually. He could not see him unless he were raised up from the earth and climbed into the sycamore, by which Christ was about to pass. The story contains a puzzle. In no other way can a person see Christ and believe in him except by climbing up into the sycamore, by making foolish his earthly members of fornication, uncleanness, etc." (excerpt from COMMENTARY ON LUKE, HOMILY 127)5
Saint Augustine of Hippo (354-430 AD) urges us to climb the sycamore tree like Zacchaeus that we might see Jesus and embrace his cross for our lives.
As the apostle says, 'We preach Christ crucified, a stumbling block indeed to the Jews, [now notice the sycamore] but folly to the Gentiles.' Finally, the wise people of this world laugh at us about the cross of Christ and say, 'What sort of minds do you people have, who worship a crucified God?' What sort of minds do we have?5
The Word Among Us Meditation on Luke 19:1-10 notes that Luke’s story of Zacchaeus reveals a pattern we see repeatedly in the Gospels. It goes like this: Jesus seems to anticipate what is in someone’s heart and mind. He perceives a hunger, a restlessness, a searching for God, even if that person doesn’t fully realize it himself. Then Jesus “shows up” in some unexpected way that leads the person to new life and a change of heart.
You might see this same pattern in your own story. When has the Lord unexpectedly “shown up” and given you just what you needed from him? Perhaps he helped open your eyes to see yourself or someone else differently. Or maybe he prompted you to change your attitude, viewpoint, or perspective. Whatever it was, his grace helped you to take a step closer to him.6
Friar Jude Winkler understands the letters to the Churches in Revelation as calls to conversion. Jesus searches for us as Luke expresses realized eschatology in the story of Zacchaeus. Friar Jude reminds us that when Christ comes, things are not the same.
Fr. Richard Rohr, OFM, returned last week from an eight-day silent retreat. With all that has happened this year, he found the time in stillness even more necessary than usual. Periods of extended silence offer us the opportunity to step out of the world of dualism and opposition and into the world of nondual oneness. Both of these worlds exist, but most of us live only experiencing the world where separateness dominates. It’s no wonder we have the problems that we have! The contemplative mind can allow transformation at the deepest levels and help us rest in the awareness of God’s loving presence.
Only together can we participate in the unity of the Spirit as we learn to relate to each other out of compassion and love. When action and contemplation are united, our lives and actions begin to heal our suffering world by their very presence. Jesus is the perfect example of how the inner revolution of prayer is deeply connected to the outer transformation of social structures and social consciousness. Our hope lies in the fact that contemplation will change the society that we live in, just as it has changed us!7
Our encounters with Christ through the Spirit invite contemplation of our response to witness life to our neighbours.
References
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