The texts from the Roman Catholic Lectionary today challenge us to respond to signs of fullness of life in our study and our interaction with people and nature prompted by the Spirit.
Seeking Fullness of Life
The reading from the Letter of Paul to the Romans is a salutation and proclamation of the kerygma.
* [1:1–7] In Paul’s letters the greeting or praescriptio follows a standard form, though with variations. It is based upon the common Greco-Roman epistolary practice, but with the addition of Semitic and specifically Christian elements. The three basic components are: name of sender; name of addressee; greeting. In identifying himself, Paul often adds phrases to describe his apostolic mission; this element is more developed in Romans than in any other letter. Elsewhere he associates co-workers with himself in the greeting: Sosthenes (1 Corinthians), Timothy (2 Corinthians; Philippians; Philemon) Silvanus (1 Thessalonians—2 Thessalonians). The standard secular greeting was the infinitive chairein, “greetings.” Paul uses instead the similar-sounding charis, “grace,” together with the Semitic greeting šālôm (Greek eirēnē), “peace.” These gifts, foreshadowed in God’s dealings with Israel (see Nm 6:24–26), have been poured out abundantly in Christ, and Paul wishes them to his readers. In Romans the Pauline praescriptio is expanded and expressed in a formal tone; it emphasizes Paul’s office as apostle to the Gentiles. Rom 1:3–4 stress the gospel or kerygma, Rom 1:2 the fulfillment of God’s promise, and Rom 1:1, 5 Paul’s office. On his call, see Gal 1:15–16; 1 Cor 9:1; 15:8–10; Acts 9:1–22; 22:3–16; 26:4–18.1
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
In the Gospel of Luke, Jesus comments on the sign of Jonah.
* [11:29–32] The “sign of Jonah” in Luke is the preaching of the need for repentance by a prophet who comes from afar. Cf. Mt 12:38–42 (and see notes there) where the “sign of Jonah” is interpreted by Jesus as his death and resurrection.3
Tom Lenz comments that Jesus uses “This generation” as language to tell the people to wake up and look at the corporate, the system, the establishment, the bureaucracy, and the status quo. This is a place to look for the disconnects between evil and good.
This message resonates with me because today’s culture (much like during Jesus’ time) tends to only focus on individual needs, wants, desires, outcomes, and achievements. But, at the same time we are so heavily influenced by our social structure and experiences in a way that doesn’t allow us to make the connections between our individualism and our collectivism. We tend to be so focused on our individual issues that we ignore “the system” issues that seem to drive our individual behaviors – and it seems to create a disconnect and confusion about good and evil. For example, it’s okay for democrats and republicans to disrespectfully berate each other, but it’s not okay for kids to do it on the playground. It’s justifiable for a country to send missile strikes into another country, but it’s bad when individual’s within the same country kill each other. It’s okay that institutions cover-up the immoral behavior of its members to protect “the brand”, but it’s bad when individuals steal, cheat, lie, and abuse each other. And, all citizens are expected to have national pride and respect the flag, but personal pride and vanity are criticized.4
Don Schwager quotes “The sign of Jonah, “by an anonymous early author from the Greek church.
"'What is the sign of Jonah? The stumbling block of the cross. So it is not the disputers of knowledge who will be saved but those who believe true teaching. For the cross of Christ is indeed a stumbling block to those who dispute knowledge but salvation to those who believe. Paul testifies to this: 'But we, for our part, preach the crucified Christ - to the Jews indeed a stumbling block and to the Gentiles foolishness, but to those who are called, both Jews and Greeks, Christ, the power of God and the wisdom of God' (1 Corinthians 1:23-24). Why do the Jews seek signs and the Greeks seek wisdom? God pointed to the sign of the stumbling block of the cross to both the Jews and the Greeks. Thus those who wish to find Christ not through faith but through wisdom will perish on the stumbling block of foolishness. Those who wish to know the Son of God not through faith but through a demonstration of signs will remain trapped in their disbelief, falling on the stumbling block of his death. It is no small wonder that the Jews, considering the death of Christ, thought he was merely a man, when even Christians - as they purport to be but really are not - because of his death are reluctant to declare the only begotten, the crucified, as incomparable majesty." (excerpt from INCOMPLETE WORK ON MATTHEW, HOMILY 30, the Greek fathers).5
The Word Among Us Meditation on Luke 11:29-32 comments that Jesus did not try to run away from his calling the way Jonah did (Jonah 1:3). Rather, he loved and fully embraced the will of his Father by inviting us to receive God’s forgiveness and mercy. That was, and still is, his mission—to call each of us, God’s beloved children, to turn back to the Father.
That’s what Jesus meant by the “sign of Jonah” (Luke 11:29): God himself, in the midst of his people, calling them to return to him. The sign isn’t just the miracles of healing or the multiplication of fish and loaves. It’s not even people being raised from the dead. All those point us to Jesus, the perfect sign of the Father’s love. Just as he did for that crowd all those years ago, he is inviting you to turn to him, be forgiven, and receive him as your Lord. “Jesus, I accept your invitation! I want to receive your mercy and forgiveness today.”6
Friar Jude Winkler comments on the intervention aspect of the introduction to the Roman Jewish-Christian community who may have been suspicious of Paul’s attitude toward Jews. The heresy of “adoptionism” is addressed by Paul. Friar Jude connects Jesus to ‘Wisdom Incarnate' ' as expressed in the Hebrew Testament.
Peter Edmonds SJ, a member of the Jesuit community in Stamford Hill, north London, comments on why the Letter to the Romans is important.
There never has been a time in history when Christians have not had much to learn from this letter. In the fourth century, the reading of two of its verses, Romans 13:13-14, is part of the story of the conversion of St Augustine. In the Reformation period of the sixteenth century, especially because of its teaching on ‘justification by faith’, it was a major influence on Martin Luther. Karl Barth, an outstanding Protestant theologian of the early years of the twentieth century, wrote a major commentary on Romans. It has long been a favourite of Protestant Christians, but in the last years of the twentieth century, Catholic commentaries of outstanding quality also appeared. The importance of the letter for dialogue between the major religions is now also being rediscovered.7
Fr. Richard Rohr, OFM, views St. Francis of Assisi (1182–1226) as a prime example of someone who discovered within himself the universal connectedness of creation. Francis addressed animals and nature as spiritual beings who are part of reality’s harmony. [1] Today, we share wisdom about tuning into creation’s harmony from Sherri Mitchell (Penobscot), an attorney and activist for environmental protection and human rights.
I remember my first moment of conscious engagement with this dance. . . . It was a warm early-summer day and I was seated in a meditative state in my back yard. . . . As I was sitting there, I noticed a tiny ant crawling across a blade of grass. As I watched the ant move along, his little body began to light up. Then, the blade of grass that he was walking on lit up. As I sat there and watched, the entire area surrounding me began to light up. . . . I sat very still, quietly marveling over this newfound sight, afraid to move and lose it. . . . While I sat there breathing with the world around me, the firm lines of my being began to fade. I felt myself expanding and merging with all that I was observing. There was suddenly no separation between me, the ant, the grass, the trees, and the birds. We were breathing with one breath, beating with the pulse of one heart. I was consumed by this achingly beautiful and complete sense of kinship with the entire creation.8
We may experience an intervention by the Spirit to open our being to see and ponder invitations to live with greater fullness.
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