The texts from the Roman Catholic Lectionary today, the Memorial of Saint Catherine of Siena, challenge us to rely on Providence and take comfort in the assurances of the Spirit of our place as children of God.
Providential care
The reading from the Acts of the Apostles shares the advice of rabbi Gamelia during the trial before the Sanhedrin.
* [5:36–37] Gamaliel offers examples of unsuccessful contemporary movements to argue that if God is not the origin of this movement preached by the apostles it will perish by itself. The movement initiated by Theudas actually occurred when C. Cuspius Fadus was governor, A.D. 44–46. Luke’s placing of Judas the Galilean after Theudas and at the time of the census (see note on Lk 2:1–2) is an indication of the vagueness of his knowledge of these events.1
Psalm 27 is a triumphant Song of Confidence.
* [Psalm 27] Tradition has handed down the two sections of the Psalm (Ps 27:1–6; 7–14) as one Psalm, though each part could be understood as complete in itself. Asserting boundless hope that God will bring rescue (Ps 27:1–3), the psalmist longs for the presence of God in the Temple, protection from all enemies (Ps 27:4–6). In part B there is a clear shift in tone (Ps 27:7–12); the climax of the poem comes with “I believe” (Ps 27:13), echoing “I trust” (Ps 27:3).2
In the Gospel of John, Jesus' fourth sign is the feeding of the five thousand.
* [6:1–15] This story of the multiplication of the loaves is the fourth sign (cf. note on Jn 5:1–47). It is the only miracle story found in all four gospels (occurring twice in Mark and Matthew). See notes on Mt 14:13–21; 15:32–39. John differs on the roles of Philip and Andrew, the proximity of Passover (Jn 6:4), and the allusion to Elisha (see Jn 6:9). The story here symbolizes the food that is really available through Jesus. It connotes a new exodus and has eucharistic overtones.3
Tamora Whitney comments that the false messiahs didn’t survive. They had modest followings, but their movements couldn’t continue without them because there was no substance. The gospel shows the miracle of the loaves and the fishes. Thousands of people followed Jesus to the Sea of Galilee because they saw him performing signs and healing the sick.
The false prophets had no real backing. They were not God. Their ministries died with them. No one today has heard of Theudas. Everyone has heard of Jesus. The signs and miracles were real and palpable. This is the real thing. And despite the attempts from the Sanhedrin and others from the time of the crucifixion through today to destroy the movement, it’s still going strong. Nothing can stop it. The false prophets are less than footnotes in history. There was nothing to them, and their stories died out. But Jesus performed real miracles and really rose from the dead. Two thousand years later we continue to tell his story and live his words.There is something to this, and it won’t die, and we should not be on the wrong side.4
Don Schwager quotes “God enables us,” by Leo the Great, 400-461 A.D.
"In rendering service to the grace of God, we are not only made subject to our King through obedience but are even joined to him through the will. If we are of one mind with him (willing what he wills, disapproving of what he disapproves), he himself will bring us victory in all our battles. He who has given the 'will' will bestow also the ability. In this way can we 'cooperate' with his works, speaking that prophetic utterance in the exultation of faith: 'The Lord is my light and my salvation. Whom shall I fear? The Lord is the defender of my life. Of whom shall I be afraid?'" (excerpt from Sermon 26,4,2)5
The Word Among Us Meditation on John 6:1-15 asks what did the disciples learn that day? They learned to look at needs through the lens of God’s compassion. They learned to put their own meagre offerings into Jesus’ hands, and to do so unselfishly. They learned to give thanks to God before and after each request. And they learned to rely on the power of God as they built the kingdom.
Jesus wants to do the same thing for us. He wants us to become vessels of his grace in the world. So whenever he brings a need to your attention, pay attention! He is not just asking you what you think. As he did with Philip, he’s inviting you to join him in doing something wonderful about it. If you’re alert for his direction and willing to take a step of faith, you may just see some amazing things happen! “Jesus, make me a coworker with you. Teach me how to cooperate with your Spirit.”6
Franciscan Media shares that Saint Catherine of Siena ranks high among the mystics and spiritual writers of the Church. In 1939, she and Francis of Assisi were declared co-patrons of Italy. Pope Paul VI named her and Teresa of Avila doctors of the Church in 1970. Her spiritual testament is found in The Dialogue.
Though she lived her life in a faith experience and spirituality far different from that of our own time, Catherine of Siena stands as a companion with us on the Christian journey in her undivided effort to invite the Lord to take flesh in her own life. Events which might make us wince or chuckle or even yawn fill her biographies: a mystical experience at six, childhood betrothal to Christ, stories of harsh asceticism, her frequent ecstatic visions. Still, Catherine lived in an age which did not know the rapid change of 21st-century mobile America. The value of her life for us today lies in her recognition of holiness as a goal to be sought over the course of a lifetime.7
Friar Jude Winkler notes that Gamelia was a well known Jewish rabbi. Allusions in the Gospel passage are to Psalm 23, the “perfect” being made even better, the food of the poor, and Jesus' three years of public ministry. Friar Jude reminds us that Jesus is not a wonderworker but one who satisfies our deepest hunger to be loved.
Fr. Richard Rohr, OFM, introduces Greek Orthodox theologian John Chryssavgis who compares creation to an “icon . . . the epiphany of God in the world and the existence of the world in the presence of God.” Centred in Orthodox theology, Chryssavgis urges all Christians to care for the earth as an expression of our faith.
No matter how carefully [humans have] sought to foster material prosperity and self-sufficiency, it is now clear that grave “fissures” and “faults” have appeared on the face of the earth. . . . The image of God in creation has been shattered; the face of God on the world has been distorted; the integrity of natural life has been fragmented. Yet, it is precisely in this shattered world that we are called to discern the caring nature of the Creator and discover the sacramental nature of creation. . . . The aim is to induce personal and societal transformation in making choices that respect creation as sacrament. Such transformation is only possible through divine grace, the energy of the Holy Spirit, the creative and motivating force for everyone and everything. [5]8
Our relationship with Jesus invites us to follow the Spirit to verdant pastures of restoration of our love for others and Creation.
References
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