The texts from the Roman Catholic Lectionary today challenge us to be open to the transformation of our relationships by the Holy Spirit.
Prepared to bear fruit
In the reading from the Acts of the Apostles, Gentiles hear the Good News and receive the Holy Spirit.
* [10:1–48] The narrative centers on the conversion of Cornelius, a Gentile and a “God-fearer” (see note on Acts 8:26–40). Luke considers the event of great importance, as is evident from his long treatment of it. The incident is again related in Acts 11:1–18 where Peter is forced to justify his actions before the Jerusalem community and alluded to in Acts 15:7–11 where at the Jerusalem “Council” Peter supports Paul’s missionary activity among the Gentiles. The narrative divides itself into a series of distinct episodes, concluding with Peter’s presentation of the Christian kerygma (Acts 10:4–43) and a pentecostal experience undergone by Cornelius’ household preceding their reception of baptism (Acts 10:44–48).1
Psalm 98 praises the Judge of the World.
* [Psalm 98] A hymn, similar to Ps 96, extolling God for Israel’s victory (Ps 98:1–3). All nations (Ps 98:4–6) and even inanimate nature (Ps 98:7–8) are summoned to welcome God’s coming to rule over the world (Ps 98:9).2
The reading from the First Letter of John declares God Is Love.
* [4:7–12] Love as we share in it testifies to the nature of God and to his presence in our lives. One who loves shows that one is a child of God and knows God, for God’s very being is love; one without love is without God. The revelation of the nature of God’s love is found in the free gift of his Son to us, so that we may share life with God and be delivered from our sins. The love we have for one another must be of the same sort: authentic, merciful; this unique Christian love is our proof that we know God and can “see” the invisible God.3
In the Gospel of John, Jesus shares “appointed you to go and bear fruit.”
* [15:15] Slaves,friends: in the Old Testament, Moses (Dt 34:5), Joshua (Jos 24:29), and David (Ps 89:21) were called “servants” or “slaves of Yahweh”; only Abraham (Is 41:8; 2 Chr 20:7; cf. Jas 2:23) was called a “friend of God.”4
Maureen Mcann Waldron comments Jesus says he chose us. We are sent “to go and bear great fruit that will remain.” Our role as Christians is to live out the teachings of Jesus. “Love one another.” It’s easy to find tragedy and conflict everywhere. What is our part in bringing love to those in pain? His commandment to us is simple: “Love one another.” He doesn’t tell us how to vote, to earn money, even to pray. Just love one another, and “remain in me.”
We accept the fierce love of Jesus by following his request for us to go and bear fruit that will remain. His final words to us echo in our lives: Love one another. We bear fruit every day by sharing the love we have been given and carrying it throughout our days and lives. Loving Jesus, help me to humbly accept your love for me. Let me feel it deep in my heart and trust in it enough to be bold as I carry it into my daily life. Soften my heart in my beliefs and let me listen to you and to others around me. Help me to remain in your love.5
Don Schwager quotes “Love encompasses the other commandments,” by Ephrem the Syrian (306-373) AD.
"This is my commandment." Have you then only one precept? This is sufficient, even if it is unique and so great. Nevertheless he also said, "Do not kill" (Matthew 19:18) because the one who loves does not kill. He said, "Do not steal," because the one who loves does even more - he gives. He said, "Do not lie," for the one who loves speaks the truth, against falsehood. "I give you a new commandment" (John 13:14). If you have not understood what "This is my commandment" means, let the apostle be summoned as interpreter and say, "The goal of his commandment is love" (1 Timothy 1:5). What is its binding force? It is that of which [the Lord] spoke, "Whatever you want others to do to you, you should do also" (Matthew 7:12)."Love one another" in accordance with this measure, "as I have loved you." That is not possible, for you are our Lord who loves your servants. But we who are equals, how can we love one another as you have loved us? Nevertheless, he has said it... His love is that he has called us his friends. If we were to give our life for you, would our love be equal to yours?... How then can what he said be explained, "As I have loved you"? "Let us die for each other," he said. As for us, we do not even want to live for one another! "If I, who am your Lord and God, die for you, how much more should you die for one another." (excerpt from COMMENTARY ON TATIAN'S DIATESSARON 19.13)6
The Word Among Us Meditation on Acts 10:25-26, 34-35, 44-48 notes that Cornelius was a “God-fearer,” meaning he was a Gentile who worshipped the God of Israel (Acts 10:2). His openness to God had been nurtured through years of following the Lord. So when an angel appeared to him and told him to send for Peter, he obeyed (10:5). Then as Peter was proclaiming the gospel, Cornelius received the Holy Spirit and spoke in tongues (10:44, 46). How can we be open to the Lord and whatever “new things” he may want to do through us?
How can we be open to the Lord and whatever “new things” he may want to do through us? First, like Peter and Cornelius, we need to stay close to God in prayer. Because of their faithfulness, God was able to speak to both men and show them how he wanted to bring salvation to the Gentiles. Second, we should be careful not to place limits on God. Peter had to trust God with a new and different way of living out his faith. Cornelius had to be open to receiving new life in the Spirit through Baptism. Are you open to anything God might ask of you? Today, pray for the grace to see where you might have drawn a line in the sand that you have asked God not to cross. God can, and will, use you—as long as you remain open to him. “Lord, give me an open heart that places no limits on you.”7
Friar Jude Winkler explains how what was previously impure to Peter became pure. The conversion of Cornelius points to the Holy Spirit leading the community. The expiation in the Letter of John and the wiping away of sin by Love in John’s Gospel reflect differing theology. Friar Jude reminds us that living in relationship with Jesus and the Father draws us to serving and loving each other.
Fr. Richard Rohr, OFM, shares that the inner knowledge of God’s love is described as joy itself (see John 15:11). This inner knowing is the Indwelling Presence. Which comes first? Does feeling safe and held by God allow us to deal with others in the same way? Or does human tenderness allow us to imagine that God must be the same, but infinitely so? I do not suppose it really matters where we start; the important thing is that we get in on the big secret from one side or the other.
Yes, “secret,” or even “hidden secret,” is what writers like the Psalmist (25:14), Paul, Rumi, Hafiz, Bonaventure, Dame Julian, and many mystics called it. And for some sad reason, it seems to be a well-kept secret. Jesus praises God for “hiding these things from the learned and the clever and revealing them only to the little ones” (Matthew 11:25). Well, what is it that the learned and the clever often cannot see? The big and hidden secret is this: an infinite God seeks and desires intimacy with the human soul. Once we experience such intimacy, only the intimate language of lovers describes the experience for us: mystery, tenderness, singularity, specialness, changing the rules “for me,” nakedness, risk, ecstasy, incessant longing, and of course also, necessary suffering.8
The transformation that comes with being chosen by Jesus creates a deeper experience of love through which we bear much fruit in our relationships with others.
References
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