The texts from the Roman Catholic Lectionary today exhort us to share the light of Christ as modern missionaries to the people we encounter on our journey.
The reading from the Acts of the Apostles describes how Barnabas and Saul are commissioned to preach in Cyprus.
* [13:1–3] The impulse for the first missionary effort in Asia Minor is ascribed to the prophets of the Antiochene community, under the inspiration of the holy Spirit. Just as the Jerusalem community had earlier been the center of missionary activity, so too Antioch becomes the center from which the missionaries Barnabas and Saul are sent out. (Acts of the Apostles, CHAPTER 13, n.d.)
Psalm 67 proclaims that the nations are called to praise God.
* [Psalm 67] A petition for a bountiful harvest (Ps 67:7), made in the awareness that Israel’s prosperity will persuade the nations to worship its God. (Psalms, PSALM 67, n.d.)
The Gospel of John presents a summary of Jesus’ teaching.
* [12:37–50] These verses, on unbelief of the Jews, provide an epilogue to the Book of Signs. (John, CHAPTER 12, n.d.)
Cindy Murphy McMahon reflects on how we do not know, for certain, what we will find or learn, or who we will encounter, when we embark on a journey, even if we have specific goals, and neither did these two followers of Jesus. Paul and Barnabas didn’t understand the impact their work, their labour of love and devotion, would have on the world. In fact, they did not have a clue. They simply did what they felt God was leading them to do.
What more can anyone do? Pray, fast occasionally, and then go do. Listen to the Spirit as you go, as best you can, and do your best to fulfill what you believe you are called to do. God asks nothing more from us, except to leave the results of our actions up to God. (Creighton U. Daily Reflection, n.d.)
Don Schwager quotes “Whoever sees Jesus sees the Father,” by Cyril of Alexandria, 375-444 A.D.
"[Our Lord] gradually accustoms their minds to penetrate the depth of the mysteries concerning himself, [leading them] not to the human person but to that which was of the divine essence. He does this inasmuch as the Godhead is apprehended completely in the person of God the Father, for he has in himself the Son and the Spirit. With exceeding wisdom he carries them onward, ... for he does not exclude himself from being believed on by us because he is God by nature and has shone forth from God the Father. But skillfully (as has been said) he handles the mind of the weak to mold them to godliness in order that you might understand him to say something like this: 'When you believe on me - I who, for your sakes, am a man like yourselves, but who also am God by reason of my own nature and because of the Father from whom I exist - do not suppose that it is on a man you are setting your faith. For I am by nature God, notwithstanding that I appear like one of yourselves, and I have within myself him who begat me. Forasmuch therefore as I am consubstantial with him that has begotten me, your faith will assuredly pass on also to the Father himself.' As we said therefore, the Lord, gradually trains them to something better and profitably interweaves the human with what is God-befitting." (excerpt from COMMENTARY ON THE GOSPEL OF JOHN 8.7) (Schwager, n.d.)
The Word Among Us Meditation on John 12:44-50 comments about what Jesus means when he says that his own words will condemn us. He isn’t punishing us; he is naming the natural consequences of sin. He isn’t sending us away from him; he is telling us what will happen if we don’t reverse course and come running back to him in repentance.
As frightening as Jesus’ words of warning can appear, we should remember that he never speaks them in anger or rejection. More than anything else, they are words of mercy calling us back to him. In fact, his mercy is so wide that we can return to him no matter how far from him we have wandered. “Jesus, thank you for speaking words of mercy that can overcome any sin in my heart!” (Meditation on John 12:44-50, n.d.)
Friar Jude Winkler comments on the relief mission of Paul and Barnabas and the trouble between Paul and John Mark. The ritual of laying on of hands is an ancient sign of invoking the Holy Spirit. Friar Jude reminds us that our freedom is honoured by God so we can choose to live outside the love of God.
Fr. Richard Rohr, OFM, shares Mirabai Starr’s translation of John of the Cross poem “Glosa รก lo Divino.” John of the Cross reveals his deep trust in the mystery of “not knowing,” confident that it will lead him into greater intimacy with God.
I would not sacrifice my soul
for all the beauty of this world.
There is only one thing
for which I would risk everything:
an I-don’t-know-what
that lies hidden
in the heart of the Mystery.
The taste of finite pleasure
leads nowhere.
All it does is exhaust the appetite
and ravage the palate.
And so, I would not sacrifice my soul
for all the sweetness of this world.
But I would risk everything
for an I-don’t-know-what
that lies hidden
in the heart of the Mystery.
The generous heart
does not collapse into the easy things,
but rises up in adversity.
It settles for nothing.
Faith lifts it higher and higher.
Such a heart savors
an I-don’t-know-what
found only in the heart of the Mystery.
The soul that God has touched
burns with love-longing.
Her tastes have been transfigured.
Ordinary pleasures sicken her.
She is like a person with a fever;
nothing tastes good anymore.
All she wants
is an I-don’t-know-what
locked in the heart of
the Mystery. . . .
I will never lose myself
for anything the senses can taste,
nor for anything the mind can grasp,
no matter how sublime,
how delicious.
I will not pause for beauty,
I will not linger over grace.
I am bound for
an I-don’t-know-what
deep within the heart of the Mystery.
(Daily Meditations — Center for Action and Contemplation, n.d.)
The Holy Spirit informs our mission to bring Christ to our environment as the light of love.
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