The texts from the Roman Catholic Lectionary today challenge us to contemplate the imagery of Christ as the Lamb of God and the consolation of our faith to our experience of sorrow on our journey.
The reading from the Book of Revelation presents images of The Scroll and the Lamb.
* [5:1–14] The seer now describes a papyrus roll in God’s right hand (Rev 5:1) with seven seals indicating the importance of the message. A mighty angel asks who is worthy to open the scroll, i.e., who can accomplish God’s salvific plan (Rev 5:2). There is despair at first when no one in creation can do it (Rev 5:3–4). But the seer is comforted by an elder who tells him that Christ, called the lion of the tribe of Judah, has won the right to open it (Rev 5:5). Christ then appears as a Lamb, coming to receive the scroll from God (Rev 5:6–7), for which he is acclaimed as at a coronation (Rev 5:8–10). This is followed by a doxology of the angels (Rev 5:11–12) and then finally by the heavenly church united with all of creation (Rev 5:13–14).
* [5:1] A scroll: a papyrus roll possibly containing a list of afflictions for sinners (cf. Ez 2:9–10) or God’s plan for the world. Sealed with seven seals: it is totally hidden from all but God. Only the Lamb (Rev 5:7–9) has the right to carry out the divine plan.
* [5:5] The lion of the tribe of Judah, the root of David: these are the messianic titles applied to Christ to symbolize his victory; cf. Rev 22:16; Gn 49:9; Is 11:1, 10; Mt 1:1.
* [5:6] Christ is the Paschal Lamb without blemish, whose blood saved the new Israel from sin and death; cf. Ex 12; Is 53:7; Jn 1:29, 36; Acts 8:32; 1 Pt 1:18–19. This is the main title for Christ in Revelation, used twenty-eight times. Seven horns and seven eyes: Christ has the fullness (see note on Rev 1:4) of power (horns) and knowledge (eyes); cf. Zec 4:7. [Seven] spirits: as in Rev 1:4; 3:1; 4:5. (Revelation, CHAPTER 5, n.d.)
Psalm 149 offers Praise for God’s Goodness to Israel.
* [Psalm 149] A hymn inviting the people of Israel to celebrate their God in song and festive dance (Ps 149:1–3, 5) because God has chosen them and given them victory (Ps 149:4). The exodus and conquest are the defining acts of Israel; the people must be ready to do again those acts in the future at the divine command (Ps 149:6–9). (Psalms, PSALM 149, n.d.)
In the Gospel of Luke, Jesus Weeps over Jerusalem.
* [19:41–44] The lament for Jerusalem is found only in Luke. By not accepting Jesus (the one who mediates peace), Jerusalem will not find peace but will become the victim of devastation.
* [19:43–44] Luke may be describing the actual disaster that befell Jerusalem in A.D. 70 when it was destroyed by the Romans during the First Revolt. (Luke, CHAPTER 19, n.d.)
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Don Schwager quotes “Jesus fulfills the beatitude for those who weep,” by Origen of Alexandria (185-254 AD).
"When our Lord and Savior approached Jerusalem, he saw the city and wept... By his example, Jesus confirms all the Beatitudes that he speaks in the Gospel. By his own witness, he confirms what he teaches. 'Blessed are the meek,' he says. He says something similar to this of himself: 'Learn from me, for I am meek.' 'Blessed are the peacemakers.' What other man brought as much peace as my Lord Jesus, who 'is our peace,' who 'dissolves hostility' and 'destroys it in his own flesh' (Ephesians 2:14-15). 'Blessed are those who suffer persecution because of justice.'
"No one suffered such persecution because of justice as did the Lord Jesus, who was crucified for our sins. The Lord therefore exhibited all the Beatitudes in himself. For the sake of this likeness, he wept, because of what he said, 'Blessed are those who weep,' to lay the foundations for this beatitude as well. He wept for Jerusalem and said,'If only you had known on that day what meant peace for you! But now it is hidden from your eyes,' and the rest, to the point where he says, 'Because you did not know the time of your visitation'" (excerpt from HOMILY ON THE GOSPEL OF LUKE 38.1-2) (Schwager, n.d.)
The Word Among Us Meditation on Luke 19:41-44 comments that we, too, are living in the time of our visitation. Can we recognize Jesus? Can we see that he is offering us everything we need that “makes for peace” (Luke 19:42)? By his cross, he offers us a right relationship with God. Through his blood, he offers us forgiveness for our sins. And through his teachings, he offers us the way to live at peace with the people around us.
So let’s accept Jesus, our Prince of Peace, today. Let’s ask him to open our eyes so that we can see him in our midst. And let’s join him in praying for those who have yet to recognize the time of their visitation. May they, too, come to know “what makes for peace”!
“Jesus, Lord and Prince of Peace, bring your peace into my life and, through me, into this world.” (Meditation on Luke 19:41-44, n.d.)
Friar Jude Winkler comments that the Book of Revelation moves from revelation of the Father yesterday to an encounter with Jesus as the Lamb that was slain with the numerology of “seven” in His perfect authority and spiritual ability. Friar Jude reminds us that Luke probably wrote about the actual destruction of Jerusalem by the Romans in 70 AD in his Gospel account.
Barbara Holmes explains the essential conditions that give rise to crisis contemplation. She reflects on the distinct nature of crisis contemplation.
When the ordinary isn’t ordinary anymore and the crisis is upon us, the self can center in this refuge that I am calling “crisis contemplation,” a space that is neither the result of spiritual seeking nor the voluntary entry into meditative spaces. It is a cracking open, the rupture and shattering of self, community, expectations, and presumptions about how the world works. It is the result of trauma, freefall, and wounding….
Contemplation after or during crisis is a stillness in the aftermath of a primal scream, the abyss of unknowing, and the necessity of surviving the trauma together. Perhaps our definitions of “contemplation” need adjustment to reflect our unique social locations and inward journeys. As it turns out, there are many entry points into these sacred reflective spaces.
I can enter alone or with my community. We can journey inward, with or without music, with our bodies as engaged as our minds, but we must relinquish control and seek grounding within the mystical depths of inner spaces. [2] (Holmes, n.d.)
We ponder the power of weeping to connect us to circumstances that deepen our experience of all that it means to be human and seek the enlightenment of the Spirit to celebrate our invitation to live in relationship with Christ.
References
Holmes, B. (n.d.). Crisis Contemplation. Center for Action and Contemplation. Retrieved November 21, 2024, from https://cac.org/daily-meditations/crisis-contemplation/
Luke, CHAPTER 19. (n.d.). USCCB. Retrieved November 21, 2024, from https://bible.usccb.org/bible/luke/19?41
Meditation on Luke 19:41-44. (n.d.). The Word Among Us: Homepage. Retrieved November 21, 2024, from https://wau.org/meditations/2024/11/21/1134156/
Psalms, PSALM 149. (n.d.). USCCB. Retrieved November 21, 2024, from https://bible.usccb.org/bible/psalms/149?1
Revelation, CHAPTER 5. (n.d.). USCCB. Retrieved November 21, 2024, from https://bible.usccb.org/bible/revelation/5?1
Schwager, D. (n.d.). Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved November 21, 2024, from https://www.dailyscripture.net/daily-meditation/?ds_year=2024&date=nov21
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