Expectations Transformed

The texts from the Roman Catholic Lectionary today challenge us to accept the inspiration of the Spirit that nudges us to reevaluate our relationships in anticipation of living in the Kingdom of God.

Supporting Relationships

The reading from the Letter to Philemon is Paul’s Plea for Onesimus.

* [7] Encouragement: the Greek word paraklēsis is cognate with the verb translated “urge” in Phlm 9, 10, and serves as an introduction to Paul’s plea. Hearts: literally, “bowels,” expressing in Semitic fashion the seat of the emotions, one’s “inmost self.” The same Greek word is used in Phlm 12 and again in Phlm 20, where it forms a literary inclusion marking off the body of the letter.

* [8] Full right: often translated “boldness,” the Greek word parrēsia connotes the full franchise of speech, as the right of a citizen to speak before the body politic, claimed by the Athenians as their privilege (Euripides).

* [9] Old man: some editors conjecture that Paul here used a similar Greek word meaning “ambassador” (cf. Eph 6:20). This conjecture heightens the contrast with “prisoner” but is totally without manuscript support.

* [11] Useless…useful: here Paul plays on the name Onesimus, which means “useful” or “beneficial.” The verb translated “profit” in Phlm 20 is cognate.

* [13] Serve: the Greek diakoneō could connote a ministry.

* [15] Was away from: literally, “was separated from,” but the same verb means simply “left” in Acts 18:1. It is a euphemism for his running away.

* [16] As a man: literally, “in the flesh.” With this and the following phrase, Paul describes the natural and spiritual orders.

* [18–19] Charge it to me…I will pay: technical legal and commercial terms in account keeping and acknowledgment of indebtedness. (Philemon, THE LETTER TO PHILEMON, n.d.)

Psalm 146 offers Praise for God’s Help.

* [Psalm 146] A hymn of someone who has learned there is no other source of strength except the merciful God. Only God, not mortal human beings (Ps 146:3–4), can help vulnerable and oppressed people (Ps 146:5–9). The first of the five hymns that conclude the Psalter. (Psalms, PSALM 146, n.d.)

In the Gospel of Luke, Jesus advises about the Coming of the Kingdom.

* [17:20–37] To the question of the Pharisees about the time of the coming of God’s kingdom, Jesus replies that the kingdom is among you (Lk 17:20–21). The emphasis has thus been shifted from an imminent observable coming of the kingdom to something that is already present in Jesus’ preaching and healing ministry. Luke has also appended further traditional sayings of Jesus about the unpredictable suddenness of the day of the Son of Man, and assures his readers that in spite of the delay of that day (Lk 12:45), it will bring judgment unexpectedly on those who do not continue to be vigilant.

* [17:21] Among you: the Greek preposition translated as among can also be translated as “within.” In the light of other statements in Luke’s gospel about the presence of the kingdom (see Lk 10:9, 11; 11:20) “among” is to be preferred. (Luke, CHAPTER 17, n.d.)

David Crawford comments that as a friend of both Philemon and Onesimus, Paul could have worried about damaging his personal relationships with one or both, but as a spiritual brother Paul knew that healing was needed.  He held each one accountable, and in so doing provided a wonderful model of us to follow with our own spiritual siblings.

In short, Paul’s example emphasizes to me that accountability is more than pointing out when someone does or says something wrong.  It certainly is more than standing back and hoping that the situation resolves itself.  It requires allowing (or at least not resisting) the Holy Spirit to use me as an instrument of encouragement, support and God’s love for a soul in need. (Crawford, n.d.)

Don Schwager quotes “Don't pursue human glory,” by John Cassian (360-435 AD).

"If the devil has been driven out and sin no longer reigns, then the kingdom of God is established in us. As it is written in the Gospel, 'The kingdom of God does not come with observation, nor will they say, 'Lo here,' or 'Lo, there.' Truly I say to you that the kingdom of God is within you' (Luke 17:20-21). The only thing that can be 'within us' is knowledge or ignorance of the truth and the affection for righteousness or sin by which we prepare our hearts to be a kingdom of Christ or the devil. St. Paul described the nature of this kingdom in this way: 'For the kingdom of God is not food and drink, but righteousness and peace and joy in the Holy Spirit' (Romans 14:17). If the kingdom of God is within us and is righteousness, peace and joy, then someone that remains in these is surely within the kingdom of God. Someone that remains in unrighteousness, conflict and the melancholy that kills the life of the spirit is already a citizen of the devil's kingdom, of hell and of death. These are the signs whether it is God's kingdom or the devil's." (excerpt from CONFERENCE 1.13.5)

[John Cassian was an early 5th century church father who lived for several years with the monks in Bethlehem and Egypt before founding a monastery in southern Gaul.] (Schwager, n.d.)

The Word Among Us Meditation on Luke 17:20-25 asks how does a meek and humble rabbi overcome the powers of darkness and bring a kingdom of goodness and light? This is the paradox of the gospel. God’s kingdom enters the world in smallness, as a helpless infant. He brings victory through sacrifice and exaltation through humiliation.

It’s not easy to let go of our own expectations. But it is possible. Begin today! Don’t let your heart get hardened by frustration or disappointment. As you live in the “in-between,” keep your eyes open to how Jesus is working. Rather than growing disenchanted by what God’s kingdom isn’t, you can embrace the beauty of what it already is.

Ask Jesus to help you believe: behold, the kingdom of God is among you!

“Jesus, I trust that your kingdom is here, right now. Give me eyes to see it!” (Meditation on Luke 17:20-25, n.d.)

Friar Jude Winkler comments on the letter to Philemon as the only authentic letter of Paul to an individual. Paul uses word play and conversion of Onemisus to plead for dignity and not punishment for his helper in imprisonment. Friar Jude notes the warning of Jesus in Luke to expect the Kingdom to come in an instant for which we may not be ready.

Fr. Richard Rohr, OFM, introduces Randy and Edith Woodley who explore interconnectedness through Indigenous traditions and language. By realizing the connectedness of humankind to all animal and plant life, the Lakota believe that we become aware of new possibilities for preserving all living things. In humanity’s dependence on the Earth, the Lakota and others believe we can learn to sustain our planet and can find fresh prospects for nurturing food, conserving water, and developing renewable energy. All this and more is contained in their two simple prayer words: mitakuye oyasin, “All my relations.” The Woodleys share the insight of an Iroquois teacher:

 

Tadodaho, also known as Chief Leon Shenandoah, commented:   

The teachings are very good. The most important thing is that each individual must treat all others, all the people who walk on Mother Earth, including every nationality, with kindness. That covers a lot of ground. It doesn’t apply only to my people. I must treat everyone I meet the same. When people turn their thoughts to the Creator, they give the Creator power to enter their minds and bring good thoughts. The most difficult part of this is that the Creator desired that there be no bloodshed among human beings and that there be peace, good relations, and always a good mind. [2]  (Rohr, n.d.)

We ponder how our actions and attitudes may be shaped by expectations about people and society that need to be transformed by invoking the Spirit to realign us closer to Jesus Way.

References

Crawford, D. (n.d.). Daily Reflection Of Creighton University's Online Ministries. OnlineMinistries. Retrieved November 14, 2024, from https://onlineministries.creighton.edu/CollaborativeMinistry/111424.html 

Luke, CHAPTER 17. (n.d.). USCCB. Retrieved November 14, 2024, from https://bible.usccb.org/bible/luke/17?20 

Meditation on Luke 17:20-25. (n.d.). The Word Among Us: Homepage. Retrieved November 14, 2024, from https://wau.org/meditations/2024/11/14/1129699/ 

Philemon, THE LETTER TO PHILEMON. (n.d.). USCCB. Retrieved November 14, 2024, from https://bible.usccb.org/bible/philemon/1 

Psalms, PSALM 146. (n.d.). USCCB. Retrieved November 14, 2024, from https://bible.usccb.org/bible/psalms/146?7 

Rohr, R. (n.d.). All My Relations. Center for Action and Contemplation. Retrieved November 14, 2024, from https://cac.org/daily-meditations/all-my-relations/ 

Schwager, D. (n.d.). The Coming of Christ's Kingdom. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved November 14, 2024, from https://www.dailyscripture.net/daily-meditation/?ds_year=2024&date=nov14 

Justification and Grace

The texts from the Roman Catholic Lectionary today exhort us to extend Christ’s love to all even as we may have to contend with social and political forces that profit from polarization. 

Peace Order Good Government

 

In the reading from the Letter of Titus, we are exhorted to maintain Good Deeds.

* [3:1–8] The list of Christian duties continues from Ti 2:9–10, undergirded again as in Ti 2:11–13 by appeal to what God in Christ has done (Ti 2:4–7; cf. Ti 2:11–14). The spiritual renewal of the Cretans, signified in God’s merciful gift of baptism (Ti 3:4–7), should be reflected in their improved attitude toward civil authority and in their Christian relationship with all (Ti 3:1–3).

* [3:1] Magistrates and authorities: some interpreters understand these terms as referring to the principalities and powers of the heavenly hierarchy. To be open to every good enterprise: this implies being good citizens. It could also be translated “ready to do every sort of good work” (as Christians); cf. Ti 3:14. (Titus, CHAPTER 3 | USCCB, n.d.)

Psalm 23 praises The Divine Shepherd.

* [Psalm 23] God’s loving care for the psalmist is portrayed under the figures of a shepherd for the flock (Ps 23:1–4) and a host’s generosity toward a guest (Ps 23:5–6). The imagery of both sections is drawn from traditions of the exodus (Is 40:11; 49:10; Jer 31:10).

* [23:1] My shepherd: God as good shepherd is common in both the Old Testament and the New Testament (Ez 34:11–16; Jn 10:11–18).

* [23:3] Right paths: connotes “right way” and “way of righteousness.”

* [23:5] You set a table before me: this expression occurs in an exodus context in Ps 78:19. In front of my enemies: my enemies see that I am God’s friend and guest. Oil: a perfumed ointment made from olive oil, used especially at banquets (Ps 104:15; Mt 26:7; Lk 7:37, 46; Jn 12:2).

* [23:6] Goodness and mercy: the blessings of God’s covenant with Israel. (Psalms, PSALM 23, n.d.)

In the Gospel of Luke, Jesus Cleanses Ten Lepers.

* [17:11–19] This incident recounting the thankfulness of the cleansed Samaritan leper is narrated only in Luke’s gospel and provides an instance of Jesus holding up a non-Jew (Lk 17:18) as an example to his Jewish contemporaries (cf. Lk 10:33 where a similar purpose is achieved in the story of the good Samaritan). Moreover, it is the faith in Jesus manifested by the foreigner that has brought him salvation (Lk 17:19; cf. the similar relationship between faith and salvation in Lk 7:50; 8:48, 50). (Luke, CHAPTER 17 | USCCB, n.d.)

Vivian Amu comments that the lepers were healed, not just physically, but also socially and spiritually. As the story of the lepers revealed, there is more to healing than we may acknowledge on the surface.

Healing unfolds over time; healing requires movement, not just physically but most importantly, healing requires movement of heart and mind.

By sending the lepers on their way before they received healing, Jesus teaches us that healing takes place when we take steps in trust. We acknowledge that we need healing, we seek Jesus, the healer of wounded souls, we take steps of faith, and when we receive God’s grace, we return to God in prayer to give thanks. Likewise, when we receive healing, we are more able to participate in the healing of others. That is also a way to acknowledge the source of our blessings. (Amu, 2024)

Don Schwager quotes “Cleansing of the ten lepers,” by Cyril of Alexandria (376-444 AD).

"Why did [Jesus] not say, 'I will, be cleansed,' as he did in the case of another leper (Luke 5:13), instead of commanding them to show themselves to the priests? It was because the law gave directions to this effect to those who were delivered from leprosy (Leviticus 14:2). It commanded them to show themselves to the priests and to offer a sacrifice for their cleansing. He commanded them to go as being already healed so that they might bear witness to the priests, the rulers of the Jews and always envious of his glory. They testified that wonderfully and beyond their hope, they had been delivered from their misfortune by Christ's willing that they should be healed. He did not heal them first but sent them to the priests, because the priests knew the marks of leprosy and of its healing." (excerpt from COMMENTARY ON LUKE, HOMILIES 113-16) (Schwager, n.d.)

The Word Among Us Meditation on Luke 17:11-19 comments that we don’t know what kept the other nine from praising God for their healing. But we do know that the one who returned demonstrated his faith as he glorified God loudly enough for everyone to hear.

Even if you don’t have a pressing need right now, you can still cry out—in thanksgiving for all he has done for you! And if you do have a need, you can still cry out in thanksgiving—you can thank him in anticipation of whatever grace or healing or insight or gift he will give you. You can raise your voice in a song of praise or read aloud one of the psalms. Or use your own words as you thank him for his goodness and love.

God gave you a voice, so use it!

“Thank you, Jesus, that you hear my cry and answer my call!” (Meditation on Luke 17:11-19, n.d.)

Friar Jude Winkler comments on the appeal of Titus to be good citizens of the Roman Empire that is alternately described as a demonic force in the Book of Revelation. The teaching of Paul on salvation at the end times compared to realizing salvation at Baptism may indicate he is not the author of this letter. Friar Jude notes that Luke uses examples of the faith of the anawim to illustrate those most willing to accept Jesus' message.

Fr. Richard Rohr, OFM, introduces author Debie Thomas who considers how the biblical metaphor of a vine and branches invites us to come to terms with our interconnectedness. Thomas emphasizes the reality of our shared life, even when messy and difficult.

I can’t imagine that there was ever a time when Jesus’s followers found the metaphor of the vine easy to apply in daily life. But it’s especially challenging to do so now. We live in bitterly divided times. We have good reasons to be cautious and self-protective, even within the church. It’s hard in our self-promoting culture to confess that we are lost and lifeless on our own. That our glory lies in surrender, not self-sufficiency….  

If only we would consent to see reality as it truly is. “I am the vine,” Jesus tells his disciples. “You are the branches.” It’s a done deal. Whether we like it or not, our lives are bound up in God’s and in each other’s. The only true life we will live in this world is the life we consent to live in relationship, messy and entangled though it might be. The only fruit worth sharing with the world is the fruit we’ll produce together.   (Rohr, n.d.)

We encounter the daily paradox of a world organized by humans that is often clannish, unfair, and exclusive to members of the club and our mission with Christ to transform society to love and heal all humanity.

References

Amu, V. (2024, November 13). Creighton U. Daily Reflection. Online Ministries. Retrieved November 13, 2024, from https://onlineministries.creighton.edu/CollaborativeMinistry/111324.html 

Luke, CHAPTER 17 | USCCB. (n.d.). Daily Readings. Retrieved November 13, 2024, from https://bible.usccb.org/bible/luke/17?11 

Meditation on Luke 17:11-19. (n.d.). The Word Among Us: Homepage. Retrieved November 13, 2024, from https://wau.org/meditations/2024/11/13/1129096/ 

Psalms, PSALM 23. (n.d.). USCCB. Retrieved November 13, 2024, from https://bible.usccb.org/bible/psalms/23?1 

Rohr, R. (n.d.). Bearing Fruit Together. Center for Action and Contemplation. Retrieved November 13, 2024, from https://cac.org/daily-meditations/bearing-fruit-together/ 

Schwager, D. (n.d.). He Fell at Jesus' Feet Giving Thanks. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved November 13, 2024, from https://www.dailyscripture.net/daily-meditation/?ds_year=2024&date=nov13 

Titus, CHAPTER 3 | USCCB. (n.d.). Daily Readings. Retrieved November 13, 2024, from https://bible.usccb.org/bible/titus/3?1