The texts from the Roman Catholic Lectionary today challenge us to assess our strategy to maintain our position in our life journey.
The reading from the Prophet Amos denounces evil practices.
We will diminish the ephah,*
add to the shekel,
and fix our scales for cheating!
Psalm 113 praises God, the Helper of the needy.
* [Psalm 113] A hymn exhorting the congregation to praise God’s name, i.e., the way in which God is present in the world; the name is mentioned three times in Ps 113:1–3. The divine name is especially honored in the Temple (Ps 113:1) but its recognition is not limited by time (Ps 113:2) and space (Ps 113:3), for God is everywhere active (Ps 113:4–5) especially in rescuing the lowly faithful (Ps 113:7–9). (Psalms, PSALM 113, n.d.)
The reading from the First Letter to Timothy gives instructions concerning prayer and conduct.
* [2:1–7] This marked insistence that the liturgical prayer of the community concern itself with the needs of all, whether Christian or not, and especially of those in authority, may imply that a disposition existed at Ephesus to refuse prayer for pagans. In actuality, such prayer aids the community to achieve peaceful relationships with non-Christians (1 Tm 2:2) and contributes to salvation, since it derives its value from the presence within the community of Christ, who is the one and only savior of all (1 Tm 2:3–6). The vital apostolic mission to the Gentiles (1 Tm 2:7) reflects Christ’s purpose of universal salvation. 1 Tm 2:5 contains what may well have been a very primitive creed. Some interpreters have called it a Christian version of the Jewish shema: “Hear, O Israel, the LORD is our God, the LORD alone…” (Dt 6:4–5). The assertion in 1 Tm 2:7, “I am speaking the truth, I am not lying,” reminds one of similar affirmations in Rom 9:1; 2 Cor 11:31; and Gal 1:20. (1 Timothy, CHAPTER 2, n.d.)
The Gospel of Luke, presents the parable of the dishonest manager.
* [16:13] The third conclusion is a general statement about the incompatibility of serving God and being a slave to riches. To be dependent upon wealth is opposed to the teachings of Jesus who counseled complete dependence on the Father as one of the characteristics of the Christian disciple (Lk 12:22–39). God and mammon: see note on Lk 16:9. Mammon is used here as if it were itself a god. (Luke, CHAPTER 16, n.d.)
Tamora Whitney comments that unfortunately, not everyone acts decently and appropriately. Unfortunately, some people, even some leaders do take advantage of the vulnerable. And that behavior needs to be nipped in the bud.
People who cannot be trusted in a small matter have not proven themselves trustworthy. If someone would steal a small thing they would surely steal something bigger. If they can’t be trusted in a small matter, how could they be trusted for something bigger and more important. Someone who would take advantage of a vulnerable person for their own means could not be trusted to treat a ‘more important’ person appropriately. Because, who is more important? Our job is to treat all God’s people decently and appropriately, and take proper care of all God’s creation. (Whitney, n.d.)
Don Schwager quotes “Jesus recommends the foresight, prudence, and ingenuity of the steward,” by Augustine of Hippo, 354-430 A.D.
"Why did the Lord Jesus Christ present this parable to us? He surely did not approve of that cheat of a servant who cheated his master, stole from him and did not make it up from his own pocket. On top of that, he also did some extra pilfering. He caused his master further loss, in order to prepare a little nest of quiet and security for himself after he lost his job. Why did the Lord set this before us? It is not because that servant cheated but because he exercised foresight for the future. When even a cheat is praised for his ingenuity, Christians who make no such provision blush. I mean, this is what he added, 'Behold, the children of this age are more prudent than the children of light.' They perpetrate frauds in order to secure their future. In what life, after all, did that steward insure himself like that? What one was he going to quit when he bowed to his master's decision? He was insuring himself for a life that was going to end. Would you not insure yourself for eternal life?" (excerpt from 359A.10.) (Schwager, n.d.)
The Word Among Us Meditation on 1 Timothy 2:1-8 comments that sometimes we get into an unhealthy pattern of reacting with anger or resentment when we read the news. Then we risk hardening our hearts, not only toward our leaders, but toward anyone who doesn’t agree with our own views. But when we turn to God, he will show us who and what to pray for. He will also help us realize how much he loves all people, even those we consider our “enemies.”
Next time you find yourself angry about a leader or a situation, try to let go of the anger and pray instead. The more you do this, the more you’ll find your own heart softening. Not only that, but one prayer at a time, you’ll be doing your part to change the world!
“Lord, give me the grace to pray for all those in authority.” (Meditation on 1 Timothy 2:1-8, n.d.)
Friar Jude Winkler comments on Amos as a social justice prophet outraged at those who exploit the poor. Praying for authorities in 1 Timothy is part of an ambiguous attitude in other New Testament sources. Friar Jude reminds us of the major point in the Parable of the Stewart is in the conflict between serving God and mammon.
Fr. Richard Rohr, OFM, considers how to age well with consciousness, spiritual depth, and purpose. Fr. Richard uses the image of ripening to describe this process.
If we are to speak of a spirituality of ripening, we need to recognize that it is always characterized by an increasing tolerance for ambiguity, a growing sense of subtlety, an ever-larger ability to include and allow, and a capacity to live with contradictions and even to love them! I cannot imagine any other way of coming to those broad horizons except through many trials, unsolvable paradoxes, and errors in trying to resolve them.
The ripening of mind and heart is most basically a capacity for nondual consciousness and contemplation. So my guidance is a simple reminder to recall what we will be forced to learn by necessity and under pressure anyway—the open-ended way of allowing and the deep meaning that some call faith. To live in trustful faith is to ripen; it is almost that simple. (Rohr, 2022)
We are offered an opportunity through the prompting of the Spirit to reassess our priorities in the light of the grace and blessings we have experienced.
References
Amos, CHAPTER 8. (n.d.). USCCB. Retrieved September 18, 2022, from https://bible.usccb.org/bible/amos/8?4
Luke, CHAPTER 16. (n.d.). USCCB. Retrieved September 18, 2022, from https://bible.usccb.org/bible/luke/16?1
Meditation on 1 Timothy 2:1-8. (n.d.). The Word Among Us: Homepage. Retrieved September 18, 2022, from https://wau.org/meditations/2022/09/18/490896/
1 Timothy, CHAPTER 2. (n.d.). USCCB. Retrieved September 18, 2022, from https://bible.usccb.org/bible/1timothy/2?1
Psalms, PSALM 113. (n.d.). USCCB. Retrieved September 18, 2022, from https://bible.usccb.org/bible/psalms/113?1
Rohr, R. (2022, September 18). A Ripening Mind and Heart — Center for Action and Contemplation. Center for Action and Contemplation. Retrieved September 18, 2022, from https://cac.org/daily-meditations/a-ripening-mind-and-heart-2022-09-18/
Schwager, D. (n.d.). Who Will Entrust to You the True Riches? Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved September 18, 2022, from https://www.dailyscripture.net/daily-meditation/?ds_year=2022&date=sep18
Whitney, T. (n.d.). Creighton U. Daily Reflection. Online Ministries. Retrieved September 18, 2022, from https://onlineministries.creighton.edu/CollaborativeMinistry/091822.html
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