Prepared for Life

The texts from the Roman Catholic Lectionary today proclaim that we are invited to participate in the full life that is experienced when we are prepared by the Spirit to recognize the Love of Jesus on our journey.

Ready for Life

The reading from the Letter of Paul to the Romans contrasts Adam and Christ.

* [5:12–21] Paul reflects on the sin of Adam (Gn 3:1–13) in the light of the redemptive mystery of Christ. Sin, as used in the singular by Paul, refers to the dreadful power that has gripped humanity, which is now in revolt against the Creator and engaged in the exaltation of its own desires and interests. But no one has a right to say, “Adam made me do it,” for all are culpable (Rom 5:12): Gentiles under the demands of the law written in their hearts (Rom 2:14–15), and Jews under the Mosaic covenant. Through the Old Testament law, the sinfulness of humanity that was operative from the beginning (Rom 5:13) found further stimulation, with the result that sins were generated in even greater abundance. According to Rom 5:15–21, God’s act in Christ is in total contrast to the disastrous effects of the virus of sin that invaded humanity through Adam’s crime.

* [5:12] Inasmuch as all sinned: others translate “because all sinned,” and understand v 13 as a parenthetical remark. Unlike Wis 2:24, Paul does not ascribe the entry of death to the devil.

* [5:20] The law entered in: sin had made its entrance (12); now the law comes in alongside sin. See notes on Rom 1:18–32; 5:12–21. Where sin increased, grace overflowed all the more: Paul declares that grace outmatches the productivity of sin. (Romans, CHAPTER 5 | USCCB, n.d.)

Psalm 40 is a thanksgiving for Deliverance and Prayer for Help.

* [Psalm 40] A thanksgiving (Ps 40:2–13) has been combined with a lament (Ps 40:14–17) that appears also in Ps 70. The psalmist describes the rescue in spatial terms—being raised up from the swampy underworld to firm earth where one can praise God (Ps 40:2–4). All who trust God will experience like protection (Ps 40:5–6)! The Psalm stipulates the precise mode of thanksgiving: not animal sacrifice but open and enthusiastic proclamation of the salvation just experienced (Ps 40:7–11). A prayer for protection concludes (Ps 40:12–17). (Psalms, PSALM 40 | USCCB, n.d.)

The Gospel of Luke is a parable of Vigilant and Faithful Servants.

* [12:35–48] This collection of sayings relates to Luke’s understanding of the end time and the return of Jesus. Luke emphasizes for his readers the importance of being faithful to the instructions of Jesus in the period before the parousia. (Luke, CHAPTER 12 | USCCB, n.d.)

Eileen Wirth asks how do we apply this to waiting for the Lord? How do we even know what to listen for or how to detect his presence? We can’t be vigilant all the time.

I stumbled onto my answer while taking solitary daily exercise walks. Almost by accident, I would find my mind meandering in the silence as answers to prayers or problems bubbled up from somewhere. Was God telling me something?  It began to seem that way.

Now I count on this when I’m worrying or trying to solve a problem. All it takes is setting aside 15 or 20 minutes for silence.

You can meditate, enjoy your garden or a park or just walk around the block. Get away from the electronic devices that continuously distract us. Silence your cell phone. Your messages can wait while you open yourself to hear messages from the Lord and feel his presence in your life.  

Let God cut through the clutter of your life by regularly opening yourself to him in silence. You may be amazed to hear God loud and clear if you just create the silence to listen for his arrival – even without the aid of shining headlights or banging car doors! (Wirth, 2023)

Don Schwager quotes “The true meaning of 'loins girded and lamps burning'”, by Cyril of Alexandria (376-444 AD).

"The girding of our loins (Luke 12:25) signifies the readiness of the mind to work hard in every thing praiseworthy. Those who apply themselves to bodily labors and are engaged in strenuous toil have their loins girded. The lamp apparently represents the wakefulness of the mind and intellectual cheerfulness. We say that the human mind is awake when it repels any tendency to slumber off into that carelessness that often is the means of bringing it into subjection to every kind of wickedness. When sunk in stupor, the heavenly light within the mind is liable to be endangered, or even already is in danger from a violent and impetuous blast of wind. Christ commands us to be awake. To this, his disciple also arouses us by saying, 'Be awake. Be watchful' (1 Peter 5:8). Further on, the very wise Paul also says, 'Awake, O sleeper, and arise from the dead: and Christ shall give you light' (Ephesians 5:14)." (excerpt from COMMENTARY ON LUKE, HOMILY 92) (Schwager, 2019)

The Word Among Us Meditation on Luke 12:35-38 comments that Jesus doesn’t want us to be passive while we wait for his return. He tells us to be always eager to serve him and his people in whatever way he calls us. Of course, this means preparing our hearts and our homes to welcome him. But it also means actively working to make the world outside of our homes ready to accept him. It means being open to the Spirit’s promptings as he gives us opportunities to share our faith. And it means always being ready to reach out to those who are hurting.

Yes, there are times when getting ready for Jesus is hard work. But when he comes back, he will heal our wounds, dry our tears, and spread a heavenly feast for us. Just knowing that makes all the hard work worthwhile!

“Jesus, I am in awe that you love me so much! Help me to be ready to welcome you when you return!” (Meditation on Luke 12:35-38, n.d.)

Friar Jude Winkler comments on sin entering the world through Adam as expressed by Paul in Romans. Paul proclaims the Life that enters the world through the peace with God in Jesus. Friar Jude notes the exaggerated example that Jesus uses to underline the unbelievable things that God will do that we might live in His Mercy.

Fr. Richard Rohr, OFM, notes that Mechthild of Magdeburg was a member of the beguines, lay women who lived communal lives of Christian devotion and service in the Low Countries of Western Europe and in France and Germany. Scholar Carol Lee Flinders writes:

“Our redeemer has become our bridegroom!” Mechthild exults. Others had said as much, but in a relatively formal, allegorical mode. When Mechthild writes of the soul’s romance with God, she is no allegorist: in the depths of her being, she has found a lover who is fully, deliciously responsive. “Thou art my resting-place,” God tells her, “my love, my secret peace, my deepest longing, my highest honour. Thou art a delight of my Godhead, … a cooling stream for my ardour” (1.19). God is there, Mechthild insists, for every one of us, not in a general, impersonal sense, but there—so exquisitely right for you it’s as if you’d made him up. He “whispers with His love in the narrow confines of the soul” (2.23). Her language is almost shockingly erotic at times; for Mechthild, the sweet goings-on between God and the soul are the reality—all-consuming and exquisitely fulfilling—of which human sexuality is only a pale shadow. (Rohr, 2023)

We ponder the experiences on our journey that have connected us with intimate and deep love and the anticipation and preparation that we may have been led to prepare and intensify these encounters with beauty, peace, and love.

References

Luke, CHAPTER 12 | USCCB. (n.d.). Daily Readings. Retrieved October 24, 2023, from https://bible.usccb.org/bible/luke/12?35 

Meditation on Luke 12:35-38. (n.d.). The Word Among Us: Homepage. Retrieved October 24, 2023, from https://wau.org/meditations/2023/10/24/813121/ 

Psalms, PSALM 40 | USCCB. (n.d.). Daily Readings. Retrieved October 24, 2023, from https://bible.usccb.org/bible/psalms/40?7 

Rohr, R. (2023, October 24). Body and Soul Are One in God — Center for Action and Contemplation. Center for Action and Contemplation. Retrieved October 24, 2023, from https://cac.org/daily-meditations/body-and-soul-are-one-in-god/ 

Romans, CHAPTER 5 | USCCB. (n.d.). Daily Readings. Retrieved October 24, 2023, from https://bible.usccb.org/bible/romans/5?12 

Schwager, D. (2019, March 9). When the Master Knocks - Open at Once. Daily Scripture net. Retrieved October 24, 2023, from https://www.dailyscripture.net/daily-meditation/?ds_year=2023&date=oct24 

Wirth, E. (2023, October 24). Creighton U. Daily Reflection. Online Ministries. Retrieved October 24, 2023, from https://onlineministries.creighton.edu/CollaborativeMinistry/102423.html 

Problematic Perceptions

The texts from the Roman Catholic Lectionary today challenge us to examine how our preferences and preconceptions may be in tension with the Way of Christ.

The place of the Poor

The reading from the Book of James is a warning against partiality.

* [2:4] When Christians show favoritism to the rich they are guilty of the worst kind of prejudice and discrimination. The author says that such Christians set themselves up as judges who judge not by divine law but by the basest, self-serving motives.1

 

Psalm 34 offers praise for deliverance from trouble.

* [Psalm 34] A thanksgiving in acrostic form, each line beginning with a successive letter of the Hebrew alphabet. In this Psalm one letter is missing and two are in reverse order. The psalmist, fresh from the experience of being rescued (Ps 34:5, 7), can teach the “poor,” those who are defenseless, to trust in God alone (Ps 34:4, 12). God will make them powerful (Ps 34:5–11) and give them protection (Ps 34:12–22).2

 

In the Gospel of Mark, after Peter’s declaration, Jesus foretells His death and resurrection.

* [8:27–30] This episode is the turning point in Mark’s account of Jesus in his public ministry. Popular opinions concur in regarding him as a prophet. The disciples by contrast believe him to be the Messiah. Jesus acknowledges this identification but prohibits them from making his messianic office known to avoid confusing it with ambiguous contemporary ideas on the nature of that office. See further the notes on Mt 16:13–20.3

 

Nancy Shirley shares that the reading that really caught her attention was the concept of not showing favoritism or partiality to the rich. It seemed so paradoxical to her since one of the most poignant Ignatian concepts to her is the Preferential Option for the Poor.

I pose [that] if I were one of those patients as a retired veteran, I can get my meds either free or at a reduced cost and if the other patient had no coverage for medication would need to pay full price and perhaps out of necessity opt to not fill the prescription.   Would the approach be an equal one – YES.  Would it be equitable – NO.  Could I expect equal outcomes with this approach – probably not.  So, the preferential approach would be to give the sample to one who could not otherwise get the meds and the prescription to the one who could get it filled.  Is it equal – NO; is it equitable – YES!  Thus, sometimes we must show favoritism  . . .4

 

Don Schwager quotes “Peter confesses that Jesus is God's Anointed Son and Savior of all,” by Cyril of Alexandria (376-444 AD).

"You see the skillfulness of the question. He [Jesus] did not at once say, 'Who do you say that I am?' He refers to the rumor of those that were outside their company. Then, having rejected it and shown it unsound, he might bring them back to the true opinion. It happened that way. When the disciples had said, 'Some, John the Baptist, and others, Elijah, and others, that some prophet of those in old time has risen up,' he said to them, 'But you, who do you say that I am?' Oh! how full of meaning is that word you! He separates them from all others, that they may also avoid the opinions of others. In this way, they will not conceive an unworthy idea about him or entertain confused and wavering thoughts. Then they will not also imagine that John had risen again, or one of the prophets. 'You,' he says, 'who have been chosen,' who by my decree have been called to the apostleship, who are the witnesses of my miracles. Who do you say that I am?'"(excerpt from COMMENTARY ON LUKE, HOMILY 49)5

 

The Word Among Us Meditation on Mark 8:27-33 comments that, like us, Peter had some understanding, but he had a long way to go. Full knowledge didn’t come all at once for Peter. He couldn’t just give the right answer and consider it done. His understanding had to unfold more and more each day, with every step he took following Jesus. Even Peter’s failures would teach him about his Master. And like Peter, it’s as we follow Jesus that our understanding will grow as well.

There is a “knowing” that comes only as we stumble, fall, and return to following Jesus anew. In our journey of sin and grace, we come to know who Jesus truly is. He reveals himself to us even through our failures. Follow Jesus today; listen and obey his word. Like Peter, you will find a Messiah who is more merciful and more powerful than you ever dared to dream. “Lord Jesus, I want to follow you today.”6

 

Friar Jude Winkler nudges us to compare the treatment of the poor cited by James to the situation in our own liturgies. Jesus recalls the Son of Man from Daniel 7 and adds vocabulary from the Suffering Servant in Second Isaiah. Friar Jude reminds us to be aware of the temptation to use status for our comfort rather than for the service of others.

 

James Finley introduces contemporary mystic and writer Beverly Lanzetta who has thought deeply about how to live a contemplative life in the world. In describing prayer, she turns to Teresa of Ávila (1515–1582) and Thomas Merton (1915–1968). Quite frequently, the most efficacious [way to] pray is found in darkness, emptiness.This is the contemplation of night, when darkness quiets the soul, and we surrender to unknowing. Thomas Merton prays.

Your brightness is my darkness. I know nothing of You and, by myself, I cannot even imagine how to go about knowing You. If I imagine You, I am mistaken. If I understand You, I am deluded. If I am conscious and certain I know You, I am crazy. The darkness is enough. [2]7

 

James Finley describes what happens inside us when we commit to such a path of prayer.

Since “God is love” (1 John 4:8), God’s ways are the ways in which love awakens you again and again to the infinite love that is the reality of all that is real. As you ripen and mature on the spiritual path that meditation embodies, you will consider yourself blessed and most fortunate in no longer being surprised by all the ways in which you never cease to be delighted by God. Your heart becomes accustomed to God, peeking out at you from the inner recesses of the task at hand, from the sideways glance of the stranger in the street, or from the way sunlight suddenly fills the room on a cloudy day. Learning not to be surprised by the ways in which you are perpetually surprised, you will learn to rest in an abiding sense of confidence in God. Learning to abide in this confidence, you learn to see God in learning to see the God-given Godly nature of yourself, others, and everything around you. [3]7

 

The mindfulness invoked by prayer is an opportunity for the Spirit to shape our action away from prejudice and misconception.

 

References

1	(n.d.). James, CHAPTER 2 | USCCB. Retrieved February 17, 2022, from https://bible.usccb.org/bible/james/2
2	(n.d.). Psalms, PSALM 34 | USCCB. Retrieved February 17, 2022, from https://bible.usccb.org/bible/psalms/34
3	(n.d.). Mark, CHAPTER 8 | USCCB. Retrieved February 17, 2022, from https://bible.usccb.org/bible/mark/8
4	(n.d.). Creighton U Daily Reflections - Online Ministries. Retrieved February 17, 2022, from https://onlineministries.creighton.edu/CollaborativeMinistry/021722.html
5	(n.d.). Daily Scripture Readings and Meditations. Retrieved February 17, 2022, from https://www.dailyscripture.net/daily-meditation/?ds_year=2022&date=feb17
6	(n.d.). The Word Among Us: Homepage. Retrieved February 17, 2022, from https://wau.org/meditations/2022/02/17/315208/
7	(n.d.). Daily Meditations Archive - Center for Action and Contemplation. Retrieved February 17, 2022, from https://cac.org/an-intimate-sharing-2022-02-17/