The texts from the Roman Catholic Lectionary today challenge us to examine how our preferences and preconceptions may be in tension with the Way of Christ.
The place of the Poor
The reading from the Book of James is a warning against partiality.
* [2:4] When Christians show favoritism to the rich they are guilty of the worst kind of prejudice and discrimination. The author says that such Christians set themselves up as judges who judge not by divine law but by the basest, self-serving motives.1
Psalm 34 offers praise for deliverance from trouble.
* [Psalm 34] A thanksgiving in acrostic form, each line beginning with a successive letter of the Hebrew alphabet. In this Psalm one letter is missing and two are in reverse order. The psalmist, fresh from the experience of being rescued (Ps 34:5, 7), can teach the “poor,” those who are defenseless, to trust in God alone (Ps 34:4, 12). God will make them powerful (Ps 34:5–11) and give them protection (Ps 34:12–22).2
In the Gospel of Mark, after Peter’s declaration, Jesus foretells His death and resurrection.
* [8:27–30] This episode is the turning point in Mark’s account of Jesus in his public ministry. Popular opinions concur in regarding him as a prophet. The disciples by contrast believe him to be the Messiah. Jesus acknowledges this identification but prohibits them from making his messianic office known to avoid confusing it with ambiguous contemporary ideas on the nature of that office. See further the notes on Mt 16:13–20.3
Nancy Shirley shares that the reading that really caught her attention was the concept of not showing favoritism or partiality to the rich. It seemed so paradoxical to her since one of the most poignant Ignatian concepts to her is the Preferential Option for the Poor.
I pose [that] if I were one of those patients as a retired veteran, I can get my meds either free or at a reduced cost and if the other patient had no coverage for medication would need to pay full price and perhaps out of necessity opt to not fill the prescription. Would the approach be an equal one – YES. Would it be equitable – NO. Could I expect equal outcomes with this approach – probably not. So, the preferential approach would be to give the sample to one who could not otherwise get the meds and the prescription to the one who could get it filled. Is it equal – NO; is it equitable – YES! Thus, sometimes we must show favoritism . . .4
Don Schwager quotes “Peter confesses that Jesus is God's Anointed Son and Savior of all,” by Cyril of Alexandria (376-444 AD).
"You see the skillfulness of the question. He [Jesus] did not at once say, 'Who do you say that I am?' He refers to the rumor of those that were outside their company. Then, having rejected it and shown it unsound, he might bring them back to the true opinion. It happened that way. When the disciples had said, 'Some, John the Baptist, and others, Elijah, and others, that some prophet of those in old time has risen up,' he said to them, 'But you, who do you say that I am?' Oh! how full of meaning is that word you! He separates them from all others, that they may also avoid the opinions of others. In this way, they will not conceive an unworthy idea about him or entertain confused and wavering thoughts. Then they will not also imagine that John had risen again, or one of the prophets. 'You,' he says, 'who have been chosen,' who by my decree have been called to the apostleship, who are the witnesses of my miracles. Who do you say that I am?'"(excerpt from COMMENTARY ON LUKE, HOMILY 49)5
The Word Among Us Meditation on Mark 8:27-33 comments that, like us, Peter had some understanding, but he had a long way to go. Full knowledge didn’t come all at once for Peter. He couldn’t just give the right answer and consider it done. His understanding had to unfold more and more each day, with every step he took following Jesus. Even Peter’s failures would teach him about his Master. And like Peter, it’s as we follow Jesus that our understanding will grow as well.
There is a “knowing” that comes only as we stumble, fall, and return to following Jesus anew. In our journey of sin and grace, we come to know who Jesus truly is. He reveals himself to us even through our failures. Follow Jesus today; listen and obey his word. Like Peter, you will find a Messiah who is more merciful and more powerful than you ever dared to dream. “Lord Jesus, I want to follow you today.”6
Friar Jude Winkler nudges us to compare the treatment of the poor cited by James to the situation in our own liturgies. Jesus recalls the Son of Man from Daniel 7 and adds vocabulary from the Suffering Servant in Second Isaiah. Friar Jude reminds us to be aware of the temptation to use status for our comfort rather than for the service of others.
James Finley introduces contemporary mystic and writer Beverly Lanzetta who has thought deeply about how to live a contemplative life in the world. In describing prayer, she turns to Teresa of Ávila (1515–1582) and Thomas Merton (1915–1968). Quite frequently, the most efficacious [way to] pray is found in darkness, emptiness.This is the contemplation of night, when darkness quiets the soul, and we surrender to unknowing. Thomas Merton prays.
Your brightness is my darkness. I know nothing of You and, by myself, I cannot even imagine how to go about knowing You. If I imagine You, I am mistaken. If I understand You, I am deluded. If I am conscious and certain I know You, I am crazy. The darkness is enough. [2]7
James Finley describes what happens inside us when we commit to such a path of prayer.
Since “God is love” (1 John 4:8), God’s ways are the ways in which love awakens you again and again to the infinite love that is the reality of all that is real. As you ripen and mature on the spiritual path that meditation embodies, you will consider yourself blessed and most fortunate in no longer being surprised by all the ways in which you never cease to be delighted by God. Your heart becomes accustomed to God, peeking out at you from the inner recesses of the task at hand, from the sideways glance of the stranger in the street, or from the way sunlight suddenly fills the room on a cloudy day. Learning not to be surprised by the ways in which you are perpetually surprised, you will learn to rest in an abiding sense of confidence in God. Learning to abide in this confidence, you learn to see God in learning to see the God-given Godly nature of yourself, others, and everything around you. [3]7
The mindfulness invoked by prayer is an opportunity for the Spirit to shape our action away from prejudice and misconception.
References
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