The texts from the Roman Catholic Lectionary today invite us to contemplate the role of prayer in developing our relationship with God.
Place for Prayer
The reading from the First Letter of Timothy offers instructions concerning prayer and conduct.
* [2:1–7] This marked insistence that the liturgical prayer of the community concern itself with the needs of all, whether Christian or not, and especially of those in authority, may imply that a disposition existed at Ephesus to refuse prayer for pagans. In actuality, such prayer aids the community to achieve peaceful relationships with non-Christians (1 Tm 2:2) and contributes to salvation, since it derives its value from the presence within the community of Christ, who is the one and only savior of all (1 Tm 2:3–6). The vital apostolic mission to the Gentiles (1 Tm 2:7) reflects Christ’s purpose of universal salvation. 1 Tm 2:5 contains what may well have been a very primitive creed. Some interpreters have called it a Christian version of the Jewish shema: “Hear, O Israel, the LORD is our God, the LORD alone…” (Dt 6:4–5). The assertion in 1 Tm 2:7, “I am speaking the truth, I am not lying,” reminds one of similar affirmations in Rom 9:1; 2 Cor 11:31; and Gal 1:20.1
Psalm 28 is a prayer for help and thanksgiving.
* [Psalm 28] A lament asking that the psalmist, who has taken refuge in the Temple (Ps 28:2), not be punished with the wicked, who are headed inevitably toward destruction (Ps 28:1, 3–5). The statement of praise is exceptionally lengthy and vigorous (Ps 28:6–7). The Psalm ends with a prayer (Ps 28:8–9).2
In the Gospel of Luke, Jesus heals a centurion’s servant.
* [7:1–10] This story about the faith of the centurion, a Gentile who cherishes the Jewish nation (Lk 7:5), prepares for the story in Acts of the conversion by Peter of the Roman centurion Cornelius who is similarly described as one who is generous to the Jewish nation (Acts 10:2). See also Acts 10:34–35 in the speech of Peter: “God shows no partiality…whoever fears him and acts righteously is acceptable to him.” See also notes on Mt 8:5–13 and Jn 4:43–54.3
Tamora Whitney (from 2019) comments that the soldier knows that when he is given an order, he carries it out. He knows that when he gives an order to his servants his will is carried out. He knows that if Jesus says something, it will happen. Because of course, Jesus’ healing word is even stronger than the orders of this soldier. He has faith in the system, and even more faith in the Lord.
Jesus appreciates the man’s faith. He says, “Amen, I say to you, in no one in Israel have I found such faith.” He should have found such faith in Israel. That is where the people would profess to have the most faith, but the strongest faith found was in a man of violence-- a soldier-- a centurion – an outsider. He understands Jesus’ authority and his power. Pray all leaders use their authority and their power well. It is a man of war who professes the strongest faith in the Lord, and who has the most devotion to His authority.4
Don Schwager quotes “The power of Divinity and the grace of humility,” by Ambrose of Milan, 339-397 A.D.
"How great is the sign of divine humility, that the Lord of heaven by no means disdained to visit the centurion's servant! Faith is revealed in deeds, but humanity is more active in compassion. Surely he did not act this way because he could not cure in his absence, but in order to give you a form of humility for imitation he taught the need to defer to the small and the great alike. In another place he says to the ruler, 'Go, your son lives' (John 4:50), that you may know both the power of Divinity and the grace of humility. In that case he refused to go to the ruler's son, lest he seem to have had regard for riches. In this case he went himself lest he seem to have despised the humble rank of the centurion's servant. All of us, slave and free, are one in Christ (Galatians 3:28, Colossians 3:11)." (excerpt from EXPOSITION OF THE GOSPEL OF LUKE 5.84)5
The Word Among Us Meditation on Luke 7:1-10 comments that we tend to think of humility as something positive but not particularly fun, like eating a bland salad just because it’s good for us. But the centurion’s life shows us how humility can make our relationships rich, full, and pleasing to the Lord.
Instead of focusing inward, on his own importance, the centurion focused outward. He reached out to help the people around him, even those of a different social status and background. And as a result, he won the respect of people who should have called him their enemy. His humble approach toward Jesus was also so genuine that Jesus was “amazed” at his faith and healed his servant on the spot (Luke 7:9). It’s a lesson that when we incorporate humility into our love for God and neighbor, we too will reap blessings. “Jesus, help me to love with humility. May I never judge other people as less important than myself.”6
Friar Jude Winkler considers the attitude toward officials of the author of the pastoral letter to Timothy. The Book of Revelation and Jesus' recommendation on what was owing to Caesar offer other approaches to civic authority. Friar Jude reminds us how the faith of the centurion is in harmony with the ministry of Luke to the Gentiles.
The Franciscan Media web page about Saint John Chrysostom comments that his zeal led him to decisive action. Bishops who bribed their way into office were deposed. Many of his sermons called for concrete steps to share wealth with the poor. The rich did not appreciate hearing from John that private property existed because of Adam’s fall from grace any more than married men liked to hear that they were bound to marital fidelity just as much as their wives were. When it came to justice and charity, John acknowledged no double standards.
John Chrysostom’s preaching, by word and example, exemplifies the role of the prophet to comfort the afflicted and to afflict the comfortable. For his honesty and courage, he paid the price of a turbulent ministry as bishop, personal vilification, and exile.7
Fr. Richard Rohr, OFM, comments that the Christian image of a torturous hell and God as a petty tyrant has not helped us to know, trust, or love God—or anything else. If we understand God as Trinity—the fountain fullness of overflowing love, and relationship itself—there is no theological possibility of any hatred or vengeance in God.
Divinity, which is revealed as Love Itself, will always eventually win. God does not lose (see John 6:37-39). We are all saved by mercy. This is an orthodox opinion! In his book Introduction to Christianity, Pope Benedict XVI explains his understanding of the curious phrase in the middle of the Apostles’ Creed: “[Jesus] descended into hell.” Benedict says that since Christ went into hell, that means hell “is hell no longer . . . because love dwells in it.” [1] Jesus Christ and hell cannot coexist; once Jesus got there, the whole game of punishment was over, as it were. A basic principle of nonviolence is that we cannot achieve good by doing bad.8
The humility that comes from our relationship with God opens our life to authentic experiences of mercy, compassion, and healing.
References
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