The texts from the Roman Catholic Lectionary today invite us to contemplate the way in which people and their influence on us remains even when we are physically distant in time and space.
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| Present beyond time and space |
In the reading from the Acts of the Apostles, Paul makes a farewell speech at Miletus to the Ephesian Elders.
* [20:16–35] Apparently aware of difficulties at Ephesus and neighboring areas, Paul calls the presbyters together at Miletus, about thirty miles from Ephesus. He reminds them of his dedication to the gospel (Acts 20:18–21), speaks of what he is about to suffer for the gospel (Acts 20:22–27), and admonishes them to guard the community against false prophets, sure to arise upon his departure (Acts 20:28–31). He concludes by citing a saying of Jesus (Acts 20:35) not recorded in the gospel tradition. Luke presents this farewell to the Ephesian presbyters as Paul’s last will and testament.1
Psalm 68 declares our God is a God of salvation.
At any rate, Ps 68:2 is based on Nm 10:35–36, and Ps 68:8–9 are derived from Jgs 5:4–5. The argument develops in nine stanzas (each of three to five poetic lines):.. the settlement in Canaan (Ps 68:10–11);... praise for God’s past help and for the future interventions that will be modeled on the ancient exodus-conquest (Ps 68:20–24);2
In the Gospel of John, Jesus prays for His Disciples.
* [17:1–26] Climax of the last discourse(s). Since the sixteenth century, this chapter has been called the “high priestly prayer” of Jesus. He speaks as intercessor, with words addressed directly to the Father and not to the disciples, who supposedly only overhear. Yet the prayer is one of petition, for immediate (Jn 17:6–19) and future (Jn 17:20–21) disciples. Many phrases reminiscent of the Lord’s Prayer occur. Although still in the world (Jn 17:13), Jesus looks on his earthly ministry as a thing of the past (Jn 17:4, 12). Whereas Jesus has up to this time stated that the disciples could follow him (Jn 13:33, 36), now he wishes them to be with him in union with the Father (Jn 17:12–14).3
Mary Lee Brock discovered the readings for the Memorial for St. Philip Neri and felt a lightness in her spirit. The first reading from Paul to the Philippians offers a prayer that is perfect for these unsettling times.
Brothers and sisters:Rejoice in the Lord always.I shall say it again: rejoice!Your kindness should be known to all.The Lord is near.Have no anxiety at all, but in everything,by prayer and petition, with thanksgiving,make your requests known to God.Then the peace of God that surpasses all understandingwill guard your hearts and minds in Christ Jesus. (Philippians 4:4-7)4
Don Schwager quotes “Eternity will be ours when faith sees,” by Augustine of Hippo, 354-430 A.D.
"We are distanced from eternity to the extent that we are changeable. But eternal life is promised to us through the truth. Our faith, however, stands as far apart from the clear knowledge of the truth as mortality does from eternity. At the present we put faith in things done in time on our account, and by that faith itself we are cleansed. In this way, when we have come to sight, as truth follows faith, so eternity may follow on mortality. Our faith will become truth, then, when we have attained to that which is promised to us who believe. And that which is promised to us is eternal life. And the Truth - not that which shall come to be according to how our faith shall be, but that truth that always exists because eternity is in it - the Truth then has said, 'And this is life eternal, that they might know you the only true God, and Jesus Christ, whom you have sent.' When our faith sees and comes to be truth, then eternity shall possess our now changed mortality." (excerpt from ON THE TRINITY 4.18.24.34)5
The Word Among Us Meditation on Acts 20:17-27 comments that especially as we get older, our dreams of who we might become or what we might accomplish can grow quite limited. World-wearied, discouraged by past failures, or held back by conventional ways of thinking and acting, we might end up accepting far less than God actually wants to do in us and through us.
Whenever we think about our legacy, we should remember that “nothing will be impossible for God” (Luke 1:37). There is so much work to be done, and God needs willing vessels—at every age and state in life—to help build his kingdom. Jesus can do mighty things through you. Why not give him a chance? Let him know about your thoughts, dreams, and desires. Tell him how you want to leave a mark on the Church. Then, with humility but with boldness pray, “Here I am, Lord. I come to do your will.” Whether it’s intercession, parish service, caring for the poor, or something altogether different, go for it, and watch what God can do through you!
“Holy Spirit, pour out your power and strength on me so that I may accomplish more than I can ask or imagine.”6
Friar Jude Winkler connects Paul meeting the elders at Miletus to his concern about arriving in Jerusalem for Pentecost. A theme of Paul expressed in Philippians is the service of Christ in life and in death. Friar Jude sees the “priestly prayer of Jesus” as consecration of the disciples for sacred service.
A post by Franciscan Media on Saint Philip Neri, Saint of the Day for May 26, comments that as the Council of Trent (1545-63) was reforming the Church on a doctrinal level, Philip’s appealing personality was winning him friends from all levels of society, from beggars to cardinals. He rapidly gathered around himself a group of laypersons won over by his audacious spirituality. Initially, they met as an informal prayer and discussion group, and also served poor people in Rome.
At the urging of his confessor, Philip was ordained a priest and soon became an outstanding confessor himself, gifted with the knack of piercing the pretenses and illusions of others, though always in a charitable manner and often with a joke. He arranged talks, discussions, and prayers for his penitents in a room above the church. He sometimes led “excursions” to other churches, often with music and a picnic on the way.
Many people wrongly feel that such an attractive and jocular personality as Philip’s cannot be combined with an intense spirituality. Philip’s life melts our rigid, narrow views of piety. His approach to sanctity was truly catholic, all-embracing, and accompanied by a good laugh. Philip always wanted his followers to become not less but more human through their striving for holiness.7
Fr. Richard Rohr, OFM, comments if the first conversion to solidarity is to befriend or experience compassion for the poor, the Second Conversion to solidarity is anger at the unjust situation that caused their poverty. Many people never reach this stage of anger at injustice, especially in the United States. Our cultural worship of individualism and “bootstrap” mentality deprives us of the capacity to empathize with people in need and recognize systemic oppression. When we are in the middle or upper tier of privilege, it is almost impossible to see the many ways the system helped us succeed. We cannot recognize or overcome this “agreed upon delusion” as isolated individuals, mostly because it is held together by the group consensus. The dominant group—in any country or context—normally cannot see its own lies. We have to pay attention to whomever is saying “I can’t breathe” to recognize the biases at work.
This often only changes when, through friendship with people of different backgrounds and life experiences, we witness mistreatment and marginalization. We get to know someone outside our immediate social circle. Our sister falls in love with someone from another race, religion, or culture. Our grandchild is transgender. We see all the ways life is more difficult for them than it needs to be. We feel their pain instead of standing apart at a safe distance.
Anger is a necessary, appropriate, and useful response to this kind of injustice. It is the beginning of social critique and helps us protect the appropriate boundaries for ourselves and others. Yet anger can be dangerous, too. When it hangs around too long, it becomes self-defeating and egocentric. Then it distorts the message it came to offer us. We can become so intent on pointing out problems that we are never actually willing to be part of the solution. As I like to say, the best criticism of the bad is the practice of the better, not more criticism! The question of true conversion and solidarity is, “how can I work through my anger and get to the other side, so I can be a life-giving presence with and for those who are most suffering?”8
Recalling words spoken with compassionate friendship can be a form of solidarity and unity with loved ones separated by time and space.
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