The texts from the Roman Catholic Lectionary today, the Memorial of Saint John of the Cross, resonate with patience, humility, and being open to the Spirit of God.
Patient for the Light
The reading from the Book of Numbers contains Balaam’s Third and Fourth Oracle to the Israelites.
* [24:17] A star…a scepter: some early Christian writers, as well as rabbinic interpreters, understood this prophecy in messianic terms. So, for example, Rabbi Akiba designates Bar Kosiba the messiah in the early second century A.D. by calling him Bar Kokhba, i.e., son of the star, alluding to this passage. Although this text is not referred to anywhere in the New Testament, in a Christian messianic interpretation the star would refer to Jesus, as also the scepter from Israel; cf. Is 11:1. But it is doubtful whether this passage is to be connected with the “star of the Magi” in Mt 2:1–12. 1
Psalm 25 is a prayer for Guidance and for Deliverance.
* [Psalm 25] A lament. Each verse begins with a successive letter of the Hebrew alphabet. Such acrostic Psalms are often a series of statements only loosely connected. The psalmist mixes ardent pleas (Ps 25:1–2, 16–22) with expressions of confidence in God who forgives and guides.2
In the Gospel of Matthew, the religious leaders question the authority of Jesus.
* [21:27] Since through embarrassment on the one hand and fear on the other the religious authorities claim ignorance of the origin of John’s baptism, they show themselves incapable of speaking with authority; hence Jesus refuses to discuss with them the grounds of his authority.3
Sr. Candice Tucci, OSF, reminds us that while imprisoned in a very small cell and mostly in the dark, John of the Cross began to write his Spiritual Canticle. No doubt, the trials he endured while living his life, influenced the writing of The Dark Night describing the steps of growing to spiritual maturity. His prayer, to let the divine light shine on his intellect, desiring divine knowledge authored his life. It was the source of authoring more life through his writings and by the witness of his life responding to the voice of God.
Let Your divinity shine on my intellect by giving it divine knowledge,
and on my will by imparting to it the divine loveand on my memory with the divine possession of glory – Prayer of St. John of the Cross4
Don Schwager comments that the coming of God's kingdom or reign on the earth inevitably leads to conflict - a conflict of allegiance to God's will or my will, God's justice or the world's way of playing fair, God's standard of absolute moral truth or truth relative to what I want to believe is good and useful for the time being. He quotes “John the Baptist's authority came from heaven,” by Hilary of Poitiers (315-367 AD).
"Prior to this, the Pharisees had seen many things more worthy to be called great miracles, but now they were deeply troubled and asked Jesus to identify the authority by which he performed these works. The great mystery of the future is included in the consequences of present deeds. They felt the urge for special questioning, then, because the prefiguration of every danger was made known in this event. The Lord replied that he would tell them by what authority he did these works if only they would also reply to his question about whether they considered John the Baptist to have come from heaven or from man. They hesitated while pondering the dangers of responding. If they confessed John to have come from heaven, they would be convicted by that very confession for not believing in the authority of a heavenly witness. They were afraid to say that he was merely from man, however, because of the large crowd of people who believed John to be a prophet. So they answered that they did not know (they did in fact know him to be from heaven) because they feared that they might be convinced by the truth of their own confession. But they told the truth about themselves, even though it was their intention to deceive; it was only through their infidelity that they did not know John the Baptist to be from heaven. And they could not have known that John the Baptist was from man, because he was not." (excerpt from commentary ON MATTHEW 21.10)5
The Word Among Us Meditation on Matthew 21:23-27 comments that when the elders sparred with Jesus in the Temple three years later, they showed that they had already closed their hearts to him. Having heard John’s preaching in the wilderness, they chose the wrong path—the path of unbelief and opposition (John 1:19-28).
Modern GPS devices usually have a pleasant voice that tells you when you missed a turn and how to get back on the right road. The Holy Spirit can be your guide if you ask him. In his own distinct voice, he will lead you back to Jesus. He may even take you back to the message of John the Baptist so that you can turn from sin and turn back to Jesus. It’s never too late to begin again. Jesus died and rose to save you. Even if you have been traveling on the wrong road for a long time, the Spirit can get you back quickly. You can get there from here! “Come, Holy Spirit! Show me where I have veered off the road to heaven.”6
Friar Jude Winkler explains Baalam was not an Isrealite but hired to curse the Isrealites, he was directed to the truth and prophecy blessing for Israel. Cleverness in Jesus time resonated with the wisdom of Solomon. Friar Jude suggests those opposing Jesus were not going to listen anyway.
Franciscan media, saint of the day, Saint John of the Cross was ordained a Carmelite priest in 1567 at age 25, John met Teresa of Avila and like her, vowed himself to the primitive Rule of the Carmelites. As a partner with Teresa and in his own right, John engaged in the work of reform, and came to experience the price of reform: increasing opposition, misunderstanding, persecution, imprisonment. He came to know the cross acutely—to experience the dying of Jesus—as he sat month after month in his dark, damp, narrow cell with only his God.
In his life and writings, John of the Cross has a crucial word for us today. We tend to be rich, soft, comfortable. We shrink even from words like self-denial, mortification, purification, asceticism, discipline. We run from the cross. John’s message—like the gospel—is loud and clear: Don’t—if you really want to live!7
Cynthia Bourgeault points out in her description of Jesus’ teaching, self-emptying or “letting go” can lead to radical generosity and abundance. When we cling to less—of our possessions and even our lives—we are free to give it away for the sake of others.
What seemed disconcerting to nearly everybody was the messy, freewheeling largeness of his spirit. Abundance and a generosity bordering on extravagant seemed to be the signatures of both his teaching and his personal style. . . . When he feeds the multitudes at the Sea of Galilee, there is not merely enough to go around; the leftovers fill twelve baskets [John 6:13]. When a woman anoints him with expensive ointment and the disciples grumble about the waste, he affirms, “Truly, I tell you, wherever this good news is proclaimed in the whole world, what she has done will be told in remembrance of her” (Matthew 26:13). He seems not to count the cost; in fact, he specifically forbids counting the cost. “Do not store up treasures on earth,” he teaches; do not strive or be afraid— “for it is your Father’s good pleasure to give you the kingdom” (Luke 12:32). All will come of its own accord in good time and with abundant fullness, so long as one does not attempt to hoard or cling.8
The spiritual insight of John of the Cross is seed for our contemplation of the role of patience and humility in our journey with Christ.
References
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