The texts from the Roman Catholic Lectionary today challenge us to examine our openness to working with others to serve and surrender our need to be the boss.
Serve and protect
The reading from the Book of Sirach is a prayer for God’s People.
* [36:1–22] A prayer that God hasten the day for the gathering of the tribes of Israel, and Zion once more be filled with the divine glory. All the earth will then know that the Lord is the eternal God.1
Psalm 79 is a plea for Mercy for Jerusalem.
* [Psalm 79] A communal lament complaining that the nations have defiled the Temple and murdered the holy people, leaving their corpses unburied (Ps 79:1–4). The occasion is probably the destruction of Jerusalem by the Babylonian army in 587 B.C. The people ask how long the withdrawal of divine favor will last (Ps 79:5), pray for action now (Ps 79:6–7), and admit that their own sins have brought about the catastrophe (Ps 79:8–9). They seek to persuade God to act for reasons of honor: the nations who do not call upon the Name are running amok (Ps 79:6); the divine honor is compromised (Ps 79:1, 10, 12); God’s own servants suffer (Ps 79:2–4, 11).2
In the Gospel of Mark, Jesus foretells His Death and Resurrection for the third time and James and John request authority.
* [10:42–45] Whatever authority is to be exercised by the disciples must, like that of Jesus, be rendered as service to others (Mk 10:45) rather than for personal aggrandizement (Mk 10:42–44). The service of Jesus is his passion and death for the sins of the human race (Mk 10:45); cf. Mk 14:24; Is 53:11–12; Mt 26:28; Lk 22:19–20.3
Taking on a servant’s spiritual posture makes sense to Beth Samson.
To stand alongside, to give generously, to know and love one’s neighbor is what I believe Jesus calls us to in this passage. In using our free choice to give of our gifts, time, talents, and resources in service of neighbors, particularly those most in need, ultimately returns to God the generous Love we receive. This call forth does not involve perpetuating or glorifying forced enslavement or servitude, rather it invites us to choose humble spiritual postures that are not focused on self and what I can attain, but on the needs and realities of my neighbor.4
Don Schwager quotes “The way to glory and honor,” by Saint Augustine of Hippo, 354-430 A.D.
"Ponder how profound this is. They were conferring with him about glory. He intended to precede loftiness with humility and, only through humility, to ready the way for loftiness itself. For, of course, even those disciples who wanted to sit, the one on his right, the other on his left, were looking to glory (Matthew 20:20-23; Mark 10:35-40). They were on the lookout, but did not see by what way. In order that they might come to their homeland in due order, the Lord called them back to the narrow way. For the homeland is on high and the way to it is lowly. The homeland is life in Christ; the way is dying with Christ (Matthew 6:25; Mark 8:35; Luke 9:24; 17-33). The way is suffering with Christ; the goal is abiding with him eternally. Why do you seek the homeland if you are not seeking the way to it?" (excerpt from TRACTATE ON JOHN 28.5.2.13)5
The Word Among Us Meditation on Mark 10:32-45 comments that even though Jesus had told them that he would suffer and die, the apostles didn’t yet realize how he would fulfill his call to serve (Mark 10:32-33).
We all serve in one way or another, whether it’s in our families, at work, or in our parishes. You might be the parent who patiently helps his child with her homework night after night. Or the grandmother who spends hours in prayer interceding for her unbelieving grandson. Or the friend who accompanies his neighbor to the emergency room. Or the parishioner who labors all day in the kitchen cooking meals for the homeless.6
Friar Jude Winkler notes the emphasis of Sirach on the honour that would come to God on the restoration of Israel. Jesus is using the chalice and baptism as symbols for His Passion. Friar Jude notes the indignant disciples are taught to serve when they approach Jesus.
The Franciscan Media media post about Philip Neri shares the beginning of the Oratory, the religious institute he founded. The Oratory was finally approved after suffering through a period of accusations of being an assembly of heretics, where laypersons preached and sang vernacular hymns!
Many people wrongly feel that such an attractive and jocular personality as Philip’s cannot be combined with an intense spirituality. Philip’s life melts our rigid, narrow views of piety. His approach to sanctity was truly catholic, all-embracing, and accompanied by a good laugh. Philip always wanted his followers to become not less but more human through their striving for holiness.7
Fr. Richard Rohr, OFM, shares the reflection of African American mystic and scholar Howard Thurman (1899‒1981) who reminds us of how our love for God is one with our love for our neighbor.
Long ago, Plotinus [205–270 CE] wrote, “If we are in unity with the Spirit, we are in unity with each other, and so we are all one.” [1] The words of this ancient Greek mystic are suggestive; for they call attention to the underlying unity of all of life. The recognition of the Spirit of God as the unifying principle of all life becomes at once the most crucial experience of humanity. It says that whoever is aware of the Spirit of God in themselves enters the doors that lead into the life of their fellow people. The same idea is stated in ethical terms in the New Testament when the suggestion is made that, if a person says they love God, whom they hath not seen, and does not love their brother or sister who is with them, they are a liar and the truth does not dwell in them [1 John 4:20]. The way is difficult, because it is very comforting to withdraw from the responsibility of unity with one’s fellow people and to enter alone into the solitary contemplation of God. One can have . . . [perfect] solitary communion without the risks of being misunderstood, of having one’s words twisted, of having to be on the defensive about one’s true or alleged attitude. In the quiet fellowship with one’s God, one may seem to be relieved of any necessity to make headway against heavy odds. This is why one encounters persons of deep piousness and religiosity who are intolerant and actively hostile toward their fellow people. Some of the most terrifying hate organizations in the country are made up in large part of persons who are very devout in their worship of their God.8
Our call to serve involves sharing our gifts selflessly in community for the common good.
References
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