Complaints and Compassion

The texts from the Roman Catholic Lectionary today invite us to contemplate our reaction to conflict and complaints as we seek to act with compassion to the needs of others.

Expressing Needs

In the reading from the Prophet Amos, Amaziah Complains to the King.

* [7:14] I am not a prophet: Amos reacts strongly to Amaziah’s attempt to classify him as a “prophet-for-hire” who “earns [his] bread” by giving oracles in exchange for payment (cf. 1 Sm 9:3–10; Mi 3:5). To disassociate himself from this kind of “professional” prophet, Amos rejects outright the title of nabi’ (“prophet”). By profession he is a herdsman/sheepbreeder and a dresser of sycamore trees, but God’s call has commissioned him to prophesy to Israel. (Amos, CHAPTER 7 | USCCB, n.d.)

Psalm 19 praises God’s Glory in Creation and the Law.

* [Psalm 19] The heavenly elements of the world, now beautifully arranged, bespeak the power and wisdom of their creator (Ps 19:2–7). The creator’s wisdom is available to human beings in the law (Ps 19:8–11), toward which the psalmist prays to be open (Ps 19:12–14). The themes of light and speech unify the poem. (Psalms, PSALM 19 | USCCB, n.d.)

In the Gospel of Matthew, Jesus Heals a Paralytic.

* [9:1] His own town: Capernaum; see Mt 4:13.

* [9:3] Scribes: see note on Mk 2:6. Matthew omits the reason given in the Marcan story for the charge of blasphemy: “Who but God alone can forgive sins?” (Mk 2:7).

* [9:6] It is not clear whether But that you may know…to forgive sins is intended to be a continuation of the words of Jesus or a parenthetical comment of the evangelist to those who would hear or read this gospel. In any case, Matthew here follows the Marcan text.

* [9:8] Who had given such authority to human beings: a significant difference from Mk 2:12 (“They…glorified God, saying, ‘We have never seen anything like this’”). Matthew’s extension to human beings of the authority to forgive sins points to the belief that such authority was being claimed by Matthew’s church. (Matthew, CHAPTER 9 | USCCB, n.d.)

Suzanne Braddock asked herself several questions. Which of the two wonderful events is the real miracle? Or are they both miracles in their own way? To be assured of forgiveness or to be “unparalyzed?" Do our sins paralyze us? In what way?

Since we all have sinned, do we rely on the faith of our community to release us from those bonds? Surely a faith community is a strong support. Some of us do not have access to the sacraments on a regular basis if at all, and the blessing of the sacrament of reconciliation may be sorely missed. To have a trusted friend in whom to confide may give amazing relief and assurance of God's love and mercy. (Braddock, 2024)

Don Schwager quotes “Healing of soul and body,” by Hilary of Poitiers (315-367 AD).

"Now in the narrative of the paralytic a number of people are brought forward for healing. Jesus' words of healing are worthy of reflection. The paralytic is not told, 'Be healed.' He is not told, 'Rise and walk.' But he is told, 'Take heart, my son; your sins are forgiven you.' The paralytic is a descendant of the original man, Adam. In one person, Christ, all the sins of Adam are forgiven. In this case the person to be healed is brought forward by ministering angels. In this case, too, he is called a son, because he is God's first work. The sins of his soul are forgiven him, and pardon of the first transgression is granted. We do not believe the paralytic committed any sin [that resulted in his illness], especially since the Lord said elsewhere that blindness from birth had not been contracted from someone's sin or that of his parents" [John 9:1-3]. (excerpt from commentary ON MATTHEW 8.5) (Schwager, n.d.)

The Word Among Us Meditation on Matthew 9:1-8 comments that the circumstances of Jesus’ healing miracles may vary, but they all had one thing in common: faith. People believed Jesus could help, and he did. In fact, faith was so important that he was not able to perform many miracles in his hometown of Nazareth “because of their lack of faith” (Matthew 13:58).

Do you have someone in your life who needs physical or spiritual healing? You may feel helpless as you watch them suffer. But you always have a way to help: let your faith move you to bring them to Jesus, just as the paralyzed man’s friends did. Believe that Jesus sees your faith as you intercede for them, encourage them, and even offer to pray with them. He values your persistence and won’t turn a deaf ear.

Jesus delights in every way that you try to bring people to him for help or healing. Especially when the person you are interceding for has little or no faith, he sees your faith. So don’t give up! Even if you can’t detect any change in that person’s life, you can still trust that your faith is making a difference.

“Lord, I believe that you can work wonders, even for those who don’t believe!” (Meditation on Matthew 9:1-8, n.d.)

Friar Jude Winkler comments that Amaziah reports to the king of Israel, which is almost a banana republic, that Amos proclaims a message for his own benefit. Is it easier to heal a broken leg or a broken heart? The man is paralyzed but with a smile on his face. Friar Jude reminds us that especially when the person we are interceding for has little or no faith, he sees our faith. So don’t give up! Even if we can’t detect any change in that person’s life, we can still trust that our faith is making a difference.

Fr. Richard Rohr, OFM, shares the insight of former Archbishop of Canterbury Rowan Williams who considers the importance of a rhythm or “rule” of life in Benedictine spirituality.

The idea that all of time can be sanctified—that is, that the time we may instinctively consider to be unproductive, waiting or routine activity, is indispensable to our growth into Christian and human maturity. How we spend the time we think is insignificant is important. It is not only the well-known Benedictine union of laborare and orare [work and pray], but the wider commitment to a life under “rule,” a life that takes it for granted that every aspect of the day is part of a single offering.… 

Christ’s human life is open to the divine at every moment; it is not that God the Word deigns to take up residence in those parts of our lives that we consider important or successful or exceptional. Every aspect of Jesus’ humanity and every moment of his life is imbued with the divine identity, so that if our lives are to be images of his, they must seek the same kind of unbroken transparency. [2]

The Dalhousie University motto “Ora et Labora” translates from Latin as "pray and work"; it was adopted in 1870 from the Earl of Dalhousie's motto. (Rohr, n.d.)

The guidance of the Spirit in our response to daily crises and complaints will point to care and compassion as the Way that Jesus models for us.

References

Amos, CHAPTER 7 | USCCB. (n.d.). Daily Readings. Retrieved July 4, 2024, from https://bible.usccb.org/bible/amos/7?10 

Braddock, S. (2024, July 4). Creighton U. Daily Reflection. Online Ministries. Retrieved July 4, 2024, from https://onlineministries.creighton.edu/CollaborativeMinistry/070424.html 

Matthew, CHAPTER 9 | USCCB. (n.d.). Daily Readings. Retrieved July 4, 2024, from https://bible.usccb.org/bible/matthew/9? 

Meditation on Matthew 9:1-8. (n.d.). The Word Among Us: Homepage. Retrieved July 4, 2024, from https://wau.org/meditations/2024/07/04/1015715/ 

Psalms, PSALM 19 | USCCB. (n.d.). Daily Readings. Retrieved July 4, 2024, from https://bible.usccb.org/bible/psalms/19?8 

Rohr, R. (n.d.). Daily Meditations — Center for Action and Contemplation. An Unexpected Sense of Freedom. Retrieved July 4, 2024, from https://cac.org/daily-meditations/an-unexpected-sense-of-freedom/ 

Schwager, D. (n.d.). Take Heart - Your Sins Are Forgiven. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved July 4, 2024, from https://www.dailyscripture.net/daily-meditation/?ds_year=2024&date=jul4 

Power for Rescue and Peace

 

The texts from the Roman Catholic Lectionary today invite us to live the experience of prayer and contact with the Word of God in bringing peace to our day.

Peace in the Word

 

The reading from the Book of the Prophet Isaiah declares the Word of God shall not return to God empty.

 

* [55:10–11] The efficacy of the word of God recalls 40:5, 8.1

Psalm 34 is 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 Matthew we learn the Lord’s Prayer.

 

* [6:11] Give us today our daily bread: the rare Greek word epiousios, here daily, occurs in the New Testament only here and in Lk 11:3. A single occurrence of the word outside of these texts and of literature dependent on them has been claimed, but the claim is highly doubtful. The word may mean daily or “future” (other meanings have also been proposed). The latter would conform better to the eschatological tone of the whole prayer. So understood, the petition would be for a speedy coming of the kingdom (today), which is often portrayed in both the Old Testament and the New under the image of a feast (Is 25:6; Mt 8:11; 22:1–10; Lk 13:29;3

Vivian Amu comments that there is power, comfort, and nourishment in the word of God.  Our words can sometimes get us into trouble; our words can set us apart or bring us together because our words also affect others. God is part of us, and we are part of God, so yes, our words have power, our words can comfort, and our words can nourish others.  We must then be mindful of the seeds our words plant in the souls of others.

 

It helps to know we are not separated from God ---- O, how painful that would be? We don’t even need to babble on in mindless prayers because when our words come from our heart, God already knows what we seek; God already holds our words dearly and closely.  Even a few words from us become a powerful prayer.  God is near when our words are a cry for help.  God is near when our spirit is crushed and our heart is broken.  God is near when our words are filled with gratitude or even disappointment.  Our desire for joy is in line with God’s desire for us as well.  During this first week of Lent, may our words be in line with God’s love, and may the word of God nourish our thirsty souls.  We could find nourishment in the Lord’s prayer even more than ever as we call to our God to help us, forgive us, sustain us, and give us this day.4

Don Schwager quotes “Pardon your brother and sister,” by Augustine, Bishop of Hippo, 354-430 A.D.

 

"Pardon, that you may be pardoned. In doing this, nothing is required of the body. It is the will that acts. You will experience no physical pain - you will have nothing less in your home. Now in truth, my brothers and sisters, you see what an evil it is that those who have been commanded to love even their enemy do not pardon a penitent brother or sister." (quote from Sermon 210,10)5

The Word Among Us Meditation on Isaiah 55:10-11 comments that in today’s first reading, we hear about the life-giving power of God’s word. It’s like rain that waters the earth and causes crops to grow and bear fruit. You could say that lectio divina is an especially fertile environment for growth. In order to experience God’s written word through lectio divina, you need to “wall yourself off” from distractions for a time. This creates space for the four traditional stages of this practice: reading, meditation, prayer, and contemplation.

 

Unhurried reading of a short passage is the first step of lectio divina. This stage usually ends as you pause at a phrase—even a word—that catches your attention. Meditate as you invite the Holy Spirit to illuminate the truths in that phrase or word as you ponder it and turn it over in your mind. Next, bring your reflections before the Lord in the form of a prayerful conversation. Maybe you could thank him for a truth he has revealed. Or ask him whatever questions come into your heart. Then give him room to respond. In contemplation be still and open. Allow anything God has said or done to soak in. Let his word take root within you—even if you don’t immediately “feel” anything happening.6

Friar Jude Winkler explores the efficacy of the Word as he shares the ancient understanding of words making present that of which they speak. The words of Consecration make Christ present. Friar Jude interprets the radical message of the Lord’s Prayer.

 

Cynthia Bourgeault, an accomplished wisdom teacher in her own right, traces the movement of Wisdom from the desert to the monasteries and into the present moment, honoring it as one of the foundations of her own wisdom schools. Saint Benedict, in the fifth century, drew from an already well-established stream of transformational Wisdom that came out of the deserts of Egypt and Syria via a first generation of people who really wanted to practice what it means to put on the mind of Christ. Its brilliant and stable legacy of “Ora et Labora”: “Prayer and Work,” offers a fundamental rhythm for the balancing and ordering of human life, and for the growing of that beautiful rose of Wisdom. Joan Chittister, a vowed religious sister of the Order of Saint Benedict, explains how the Rule of Benedict provides an opportunity for transformation for everyone who chooses to follow its wisdom.

 

All in all, the Rule of Benedict is designed for ordinary people who live ordinary lives. It was not written for priests or mystics or hermits or ascetics; it was written by a layman for laymen. It was written to provide a model of spiritual development for the average person who intends to live life beyond the superficial or the uncaring. [1] . . . Benedict was quite precise about it all. Time was to be spent in prayer, in sacred reading, in work, and in community participation. In other words, it was to be spent on listening to the Word, on study, on making life better for others, and on community building. It was public as well as private; it was private as well as public. It was balanced. No one thing consumed the monastic’s life. No one thing got exaggerated out of all proportion to the other dimensions of life. No one thing absorbed the human spirit to the exclusion of every other. Life was made up of many facets and only together did they form a whole. Physical labor and mental prayer and social life and study and community concerns were all pieces of the puzzle of life. Life flowed through time, with time as its guardian. [2]7

Living and working in the world can seem to be distant from the aspirations of the Lord’s Prayer. Our practice of lectio divina and balancing “ora et labora” brings peace, compassion, and justice.

 

References

 

1	(n.d.). Isaiah, CHAPTER 55 | USCCB. Retrieved February 23, 2021, from https://bible.usccb.org/bible/isaiah/55
2	(n.d.). Psalms, PSALM 34 | USCCB. Retrieved February 23, 2021, from https://bible.usccb.org/bible/psalms/34
3	(n.d.). Matthew, CHAPTER 6 | USCCB. Retrieved February 23, 2021, from https://bible.usccb.org/bible/matthew/6
4	(n.d.). Creighton U Daily Reflections - Online .... Retrieved February 23, 2021, from https://onlineministries.creighton.edu/CollaborativeMinistry/022321.html
5	(n.d.). Daily Scripture Readings and Meditations. Retrieved February 23, 2021, from https://www.dailyscripture.net/daily-meditation/?ds_year=2021&date=feb23
6	(2021, February 23). Saint Polycarp, Bishop and Martyr (Optional Memorial) - Mass .... Retrieved February 23, 2021, from https://wau.org/meditations/2021/02/23/180947/
7	(n.d.). Wisdom Distilled from the Daily | Joan Chittister. Retrieved February 23, 2021, from https://www.joanchittister.org/books-page/wisdom-distilled-daily