The texts from the Roman Catholic Lectionary today, the Memorial of Saint Agatha, Virgin and Martyr, invite contemplation of our life that is connected to the mystical call of the Spirit and simultaneously to the call to be prudent in our daily affairs in the world we sense around us.
A Prudent Path in the Spirit
The reading from the Letter to the Hebrews exhorts us to service that is well-pleasing to God.
* [13:1–16] After recommendations on social and moral matters (Heb 13:1–6), the letter turns to doctrinal issues. The fact that the original leaders are dead should not cause the recipients of this letter to lose their faith (Heb 13:7), for Christ still lives and he remains always the same (Heb 13:8).1
Psalm 27 is a triumphant song of confidence.
* [Psalm 27] Tradition has handed down the two sections of the Psalm (Ps 27:1–6; 7–14) as one Psalm, though each part could be understood as complete in itself. Asserting boundless hope that God will bring rescue (Ps 27:1–3), the psalmist longs for the presence of God in the Temple, protection from all enemies (Ps 27:4–6). In part B there is a clear shift in tone (Ps 27:7–12); the climax of the poem comes with “I believe” (Ps 27:13), echoing “I trust” (Ps 27:3).2
In the Gospel of Mark we are told of Herod’s opinion of Jesus and the events around the death of John the Baptist.
* [6:17–29] Similarities are to be noted between Mark’s account of the imprisonment and death of John the Baptist in this pericope, and that of the passion of Jesus (Mk 15:1–47). Herod and Pilate, each in turn, acknowledges the holiness of life of one over whom he unjustly exercises the power of condemnation and death (Mk 6:26–27; 15:9–10, 14–15). The hatred of Herodias toward John parallels that of the Jewish leaders toward Jesus. After the deaths of John and of Jesus, well-disposed persons request the bodies of the victims of Herod and of Pilate in turn to give them respectful burial (Mk 6:29; 15:45–46).3
Mark Latta comments that the first reading today provides a discerning reader a series of guiding principles that at first glance seem like a list of ‘rules’ but include some truths that endure across generations of believers. Indeed, in today’s chaotic world these truths give us a path to follow as Christians when many may feel increasingly at the margins of society.
The first, and foundational truth, is love-- especially the brotherly love that is required for building community. As a family of believers, we must not let our day-to-day differences interfere with nurturing that which binds us together. The external dimension of love must incent us to not isolate ourselves as members of a distinct tribe but show love to strangers through hospitality. What a powerful image the writer presents in suggesting that this action may lead to unknowingly hosting angels! Indeed, we should resist the temptation to fear ‘the other’. The second truth is to show concern, in thought and deed, in times of stress. We are to show compassion in the sense of showing our unity of suffering with others. The third truth is to show fidelity because faithlessness, in all dimensions, undermines the foundation of community.4
Don Schwager quotes “The Weakness of the Tyrant and the Power of the Beheaded,” by John Chrysostom (347-407 AD).
"Note well the weakness of the tyrant compared to the power of the one in prison. Herod was not strong enough to silence his own tongue. Having opened it, he opened up countless other mouths in its place and with its help. As for John, he immediately inspired fear in Herod after his murder - for fear was disturbing Herod's conscience to such an extent that he believed John had been raised from the dead and was performing miracles (Mark 6:14-16)! In our own day and through all future time, throughout all the world, John continues to refute Herod, both through himself and through others. For each person repeatedly reading this Gospel says: 'It is not lawful for you to have the wife of Philip your brother' (Mark 6:18). And even apart from reading the Gospel, in assemblies and meetings at home or in the market, in every place... even to the very ends of the earth, you will hear this voice and see that righteous man even now still crying out, resounding loudly, reproving the evil of the tyrant. He will never be silenced nor the reproof at all weakened by the passing of time." (excerpt from ON THE PROVIDENCE OF GOD 22.8-9)5
The Word Among Us Meditation on Hebrews 13:1-8 suggests the essence of hospitality is not about a lot of fancy preparations. It’s an attitude of the heart. It’s about making others feel welcome—even if they are not technically our “guests".
How do we cultivate such an attitude? Remember how God has welcomed you—and not only welcomed you but adopted you into his family! As St. Paul wrote about the Gentiles, we are “no longer strangers and sojourners,” but “members of the household of God” (Ephesians 2:19). Just as God has welcomed us, he wants us to welcome all people into his kingdom. Notice that right after the author of Hebrews tells us not to “neglect hospitality,” he calls us to be mindful of prisoners and those who are mistreated (13:2, 3). Everyone deserves our welcome! The more we adopt this attitude of welcome, the more opportunities we will find to put it into practice. That’s because an attitude like this is more than what we usually consider hospitality. It’s a way of being that permeates our facial expressions, our gestures, and our speech. All that we do and say communicates to others that we are happy to be with them and eager to get to know them better.6
Friar Jude Winkler notes the paraenesis near the end of the Letter to the Hebrews that offers quick instructions on how to live a Christian life. Respect for the dignity of others requires we control our tendency to make foolish promises. Friar Jude shares the curiosity of claims that the Head of John the Baptist is located at St John Lateran, St Peter’s Basilica, Istanbul and Damascus.
Fr. Richard Rohr, OFM, shares that the poetry of Spanish mystic, John of the Cross (1542–1591), is exquisite in its humility—knowing that he does not know, can never know, and doesn’t even need to know! He goes so far as to call this dark night “a work of His mercy, / To leave one without understanding.” [2] John’s teaching contains paradoxes that are difficult to absorb, but modern readers have the good fortune of many good translations, including that of Mirabai Starr. Like the other friends whose work Fr. Richard has shared, Mirabai knows the via negativa, the way of unknowing, personally and intimately, and describes what happens between the soul and God in the “dark night.”
The soul in the dark night cannot, by definition, understand what is happening to her. Accustomed to feeling and conceiving of the Beloved in her own way, she does not realize that the darkness is a blessing. She perceives God’s gentle touch as an unbearable burden. She feels miserable and unworthy, convinced that God has abandoned her, afraid she may herself be turning against him. In her despair, the soul does not recognize that God is teaching her in a secret way now, a way with which the faculties of sense and reason cannot interfere.7
Some incidents in the life of Saint Agatha are reflected in the faith of friend Dolores LaRose who is nearing the end of her journey as one who has known miraculous healing of body and spirit and has been a source of moral direction and prudent advice to her friends who journey as disciples of Jesus.
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