The texts from the Roman Catholic Lectionary today alert us to look to Providence and patiently await the resolution of issues that threaten to generate selfish anger in our lives.
In the reading from the First Book of Kings, Elijah witnesses that the drought ends.
* [18:1–45] The story of the conflict with the prophets of Baal (vv. 21–40) is embedded in the story of the drought and its ending (vv. 1–20, 41–45). The connection between the two stories is found in Canaanite theology, in whose pantheon Baal, “the Cloud Rider,” the god of rain and storm, was recognized as the one who brings fertility. Worship of many gods was virtually universal in the ancient world; the Israelite requirement of exclusive worship of the Lord (Ex 20:3) was unique. The people of Israel had apparently become comfortable worshiping both Baal and the Lord, perhaps assigning mutually exclusive spheres of influence to each. By claiming authority over the rain (17:1; 18:1), the Lord was challenging Baal’s power in Baal’s own domain. The entire drought story in chaps. 17–18 implies what becomes explicit in 18:21–40: this is a struggle between the Lord and Baal for the loyalties of the people of Israel. (1 Kings, CHAPTER 18, n.d.)
Psalm 65 is a thanksgiving for Earth’s Bounty.
* [Psalm 65] The community, aware of its unworthiness (Ps 65:3–4), gives thanks for divine bounty (Ps 65:5), a bounty resulting from God’s creation victory (Ps 65:6–9). At God’s touch the earth comes alive with vegetation and flocks (Ps 65:10–13). (Psalms, PSALM 65, n.d.)
In the Gospel of Matthew, Jesus' Sermon on the Mount addresses situations concerning anger.
* [5:22] Anger is the motive behind murder, as the insulting epithets are steps that may lead to it. They, as well as the deed, are all forbidden. Raqa: an Aramaic word rēqā’ or rēqâ probably meaning “imbecile,” “blockhead,” a term of abuse. The ascending order of punishment, judgment (by a local council?), trial before the Sanhedrin, condemnation to Gehenna, points to a higher degree of seriousness in each of the offenses. Sanhedrin: the highest judicial body of Judaism. Gehenna: in Hebrew gê-hinnōm, “Valley of Hinnom,” or gê ben-hinnōm, “Valley of the son of Hinnom,” southwest of Jerusalem, the center of an idolatrous cult during the monarchy in which children were offered in sacrifice (see 2 Kgs 23:10; Jer 7:31). In Jos 18:16 (Septuagint, Codex Vaticanus) the Hebrew is transliterated into Greek as gaienna, which appears in the New Testament as geenna. The concept of punishment of sinners by fire either after death or after the final judgment is found in Jewish apocalyptic literature (e.g., Enoch 90:26) but the name geenna is first given to the place of punishment in the New Testament. (Matthew, CHAPTER 5, n.d.)
Candice Tucci, OSF, comments that while we live daily in the midst of weather conditions, are we also aware of our relationship with God? Do we turn to God for direction when caught in the internal storms of our lives? Our personal weather patterns that stir within us can lead to regrettable actions. Can we see the hand of God guiding us? Even in a little whisp of a cloud?
Jesus addresses this in our Gospel today. He teaches the importance of reconciliation. The importance to heal and stop the storms, violent behaviors, killings, disagreements, that we as humanity are so readily responsible for doing. What is needed to be let go of to allow healing to happen? How can the rift between friends, family, nations, colleagues, employees, genders, races, and creeds be mended? Don’t let pride or righteousness be barriers to the peace and harmony needed for living and restoring right relationships. Don’t let the sun go down on your anger! (Ephesians 4:26). Be reconciled with one another. Be a reconciler. Be a peacemaker. Be a small hand of God reaching out in the horizon as witness, guide, prophet, and ambassador of good will. This is the way to enter the Kingdom of heaven. (Tucci, n.d.)
A critical error appeared on the Daily Scripture net website at publication time.
The Word Among Us Meditation on 1 Kings 18:41-46 comments that we should go ahead and pray for the big things that matter most—the miraculous healing, the dramatic conversion, the much-needed reconciliation. Then ask God to help see where and how he has already begun to work. Perhaps a doubting teenager “likes” a prayer posted on social media. Perhaps relatives who haven’t spoken to each other in years chime in on the same email thread. Or maybe a friend who has struggled with guilt for months is finally able to look you in the eye. Rejoice in these signs, even if they are as small as a wisp of cloud on the horizon.
Be like Elijah and his servant. Keep looking even if it seems that nothing is happening. Don’t be reluctant to go back again and again to search for God’s answers. And when you do see signs of progress, rejoice! Be confident in the truth that God does hear and answer your prayers. “Lord, I dare to believe you are answering my prayers. Open my eyes to what you are beginning to do.” (Meditation on 1 Kings 18:41-46, n.d.)
Friar Jude Winkler suggests that the small cloud observed by Elijah may have been a phallic reference emphasizing the fertility given by God. The spiritual fence around the Law used by Jesus is different from the religiosity of the Pharisees. Friar Jude reminds us of our need for purification that is related to our understanding of Purgatory.
Fr. Richard Rohr, OFM, introduces Amos Yong, a Malaysian-American, Pentecostal theologian. Yong describes how the Spirit’s coming at Pentecost begins a reconciled way of relating to one another across divisions. The Spirit’s gifts are not only for individuals; they have social effects challenging the “powers that be”.
Peter clearly understood that, whereas the former Jewish era was patriarchal in character, the restoration of Israel would feature the equality of male and female: both would prophesy under the power of the Spirit. Whereas the former covenant featured the leadership of elders, the restored kingdom would involve the empowering of men and women of all ages. Whatever structures had previously sanctioned the social system of slavery, the outpouring of the Spirit had been and would be indiscriminately upon both free and slave, in effect making them equal. In all of this, the work of the Spirit was heralded in strange tongues, not the conventional languages of the status quo. (Rohr, 2022)
When our ways too often reflect impatience with people, when situations are not to our liking, we need to pause and wait for the prompting of the Spirit away from fear and anger.
References
Matthew, CHAPTER 5. (n.d.). USCCB. Retrieved June 9, 2022, from https://bible.usccb.org/bible/matthew/5?20
Meditation on 1 Kings 18:41-46. (n.d.). The Word Among Us: Homepage. Retrieved June 9, 2022, from https://wau.org/meditations/2022/06/09/407468/
1 Kings, CHAPTER 18. (n.d.). USCCB. Retrieved June 9, 2022, from https://bible.usccb.org/bible/1kings/18?41
Psalms, PSALM 65. (n.d.). USCCB. Retrieved June 9, 2022, from https://bible.usccb.org/bible/psalms/65?10
Rohr, R. (2022, June 9). A Reconciling Power — Center for Action and Contemplation. Center for Action and Contemplation. Retrieved June 9, 2022, from https://cac.org/daily-meditations/a-reconciling-power-2022-06-09/
Tucci, C. (n.d.). Creighton U. Daily Reflection. Online Ministries. Retrieved June 9, 2022, from https://onlineministries.creighton.edu/CollaborativeMinistry/060922.html
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