Greed and Protection

The texts from the Roman Catholic Lectionary today challenge us to persevere with the guidance of the Holy Spirit and Divine Protection to be faithful tenants in the vineyard of Christ.

Working the Vineyard

The reading from the Second Letter of Peter declares the Christian’s Call and Election.

* [1:3–4] Christian life in its fullness is a gift of divine power effecting a knowledge of Christ and the bestowal of divine promises (2 Pt 3:4, 9). To share in the divine nature, escaping from a corrupt world, is a thought found elsewhere in the Bible but expressed only here in such Hellenistic terms, since it is said to be accomplished through knowledge (2 Pt 1:3); cf. 2 Pt 1:2; 2:20; but see also Jn 15:4; 17:22–23; Rom 8:14–17; Heb 3:14; 1 Jn 1:3; 3:2.

* [1:3] By his own glory and power: the most ancient papyrus and the best codex read “through glory and power.”

* [1:5–9] Note the climactic gradation of qualities (2 Pt 1:5–7), beginning with faith and leading to the fullness of Christian life, which is love; cf. Rom 5:3–4; Gal 5:6, 22 for a similar series of “virtues,” though the program and sense here are different than in Paul. The fruit of these is knowledge of Christ (2 Pt 1:8) referred to in 2 Pt 1:3; their absence is spiritual blindness (2 Pt 1:9). (2 Peter Chapter 1 USCCB, n.d.)

Psalm 91 is assurance of God’s Protection.

* [Psalm 91] A prayer of someone who has taken refuge in the Lord, possibly within the Temple (Ps 91:1–2). The psalmist is confident that God’s presence will protect the people in every dangerous situation (Ps 91:3–13). The final verses are an oracle of salvation promising salvation to those who trust in God (Ps 91:14–16).

* [91:1] The shelter of the Most High: basically “hiding place” but in the Psalms a designation for the protected Temple precincts, cf. Ps 27:5; 31:21; 61:5. The shade of the Almighty: lit., “the shadow of the wings of the Almighty,” cf. Ps 17:8; 36:8; 57:2; 63:8. Ps 91:4 makes clear that the shadow is an image of the safety afforded by the outstretched wings of the cherubim in the holy of holies. (Psalm 91 USCCB, n.d.)

The Gospel of Mark, proclaims the Parable of the Wicked Tenants.

* [12:1–12] The vineyard denotes Israel (Is 5:1–7). The tenant farmers are the religious leaders of Israel. God is the owner of the vineyard. His servants are his messengers, the prophets. The beloved son is Jesus (Mk 1:11; 9:7; Mt 3:17; 17:5; Lk 3:22; 9:35). The punishment of the tenants refers to the religious leaders, and the transfer of the vineyard to others refers to the people of the new Israel. (Mark Chapter 12 USCCB, n.d.)

Barbara Dilly comments that despite our knowledge of God and our self-control, we are constantly challenged by trials and sufferings. That is why we need endurance, which is the fruit of hope. We cannot stay strong and hopeful in our faith without it. 

Accepting how God’s divine power is active in my life is how I worked through what should be my response to love the world. But I think each of us must personalize that acceptance of God’s divine power in our lives in our own ways. My prayer today is that we are all growing in that power by supplementing our faith with virtue, endurance and love. (Dilly, n.d.)

Don Schwager quotes “Christ's wounds bring healing and life,” by Ambrose of Milan, 339-397 A.D.

"The vineyard prefigures us, because the people of God, founded on the root of the eternal Vine, appear above the earth, bordering the lowly ground. They now grow ripe with budding flowers. They now are clothed with dense greenery and take on a gentle yoke [see Matthew 11:30] when they worship with mature branches as if with the twigs of the vine. The Father Almighty truly is the Vinedresser, and Christ is the Vine. We, not vine sprouts, are pruned by the sickle of the eternal cultivator if we do not bear fruit in Christ. [see John 15:1-2] The people of Christ then is correctly named a vineyard, either because the sign of the cross is woven on its forehead [see Ezekiel 9:4,6] or its fruit is gathered in the last season of the year. It may also be called a vineyard because there is equal measurement in the church of God for rich and poor, humble and powerful, servants and masters. There is no difference in the church, as in all the rows of the vineyard.[see Colossians 3:25] As the vine clings to trees, so the body is joined to the soul and the soul to the body. When the vine clings, it is raised up. When it is pruned, it is not diminished, but it increases. The people of God is stripped when it is bound, uplifted when it is humbled, crowned when it is cut back. The tender shoot cut from an old tree is grafted onto the progeny of another root. When the scars of the old shoot are cut away, the people of God likewise grow into the wood of the cross. It is as if they are cherished in the arms of a pious parent. The Holy Spirit comes as if cast down into the deep ditches of the earth and poured into this prison of the body. With the flow of saving water, the Holy Spirit washes away whatever is filthy and raises the posture of our members to heavenly discipline. (excerpt from EXPOSITION OF THE GOSPEL OF LUKE 9.30.21) (Schwager, n.d.)

The Word Among Us Meditation on 2 Peter 1:2-7 comments that in today’s first reading, Peter writes that we “share in the divine nature” (2 Peter 1:4). That means that God’s dreams can become our dreams, too. And what is God’s dream? That his kingdom of love, peace, and freedom would be established in our hearts and all over the earth. We may not see that kingdom fully until we get to heaven, but we can see it unfolding right here and now. What’s more, we can help make this dream a reality as we develop the gifts God has given us and put them to use.

While you may not see an end to hunger or world peace in your lifetime, remember that these are God’s dreams as well, and he’s working to bring them about—through you and so many people like you! So like José, use your gifts and persevere. If enough believers follow that model, then who knows how much good we could do? The sky’s the limit!

“Lord, thank you for your divine nature present in me. Show me how I can help to make your dreams become a reality.” (Meditation on 2 Peter 1:2-7, n.d.)

Friar Jude Winkler notes that the passage from 2 Peter, likely written at the beginning of the 2nd Century, calls for endurance in a life of virtue that gives witness to the Gospel. The Parable of the Wicked Tenants contains details indicating it was written before Jesus' crucifixion and is His foretelling of His death. Friar Jude reminds of the connection to the intent of the spiritual leaders to kill the Only Son.

James Finley introduces Eastern Orthodox theologian Kallistos Ware (1934–2022) who considers how we can become people of prayer.

“The continuous interior prayer of Jesus is a constant uninterrupted calling upon the divine name of Jesus with the lips, in the spirit, in the heart, while forming a mental picture of His constant presence, and imploring His grace, during every occupation, at all times, in all places, even during sleep. The appeal is couched in these terms, ‘Lord Jesus Christ, have mercy on me.’ One who accustoms himself to this appeal experiences as a result so deep a consolation and so great a need to offer the prayer always, that he can no longer live without it, and it will continue to voice itself within him of its own accord. Now do you understand what prayer without ceasing is?” [2] ([2] The Way of a Pilgrim; and, The Pilgrim Continues His Way, trans. R. M. French) (Finley, n.d.)

We are inheritors of the Greek pursuit of knowledge and our endurance and love will bear fruit in revelation of God on our journey and His protection in our times of distress.

References

Dilly, B. (n.d.). Daily Reflection Of Creighton University's Online Ministries. Creighton University's Online Ministries. Retrieved June 3, 2024, from https://onlineministries.creighton.edu/CollaborativeMinistry/060324.html 

Finley, J. (n.d.). The Way of a Pilgrim. CAC Daily Meditations. Retrieved June 3, 2024, from https://cac.org/daily-meditations/the-way-of-a-pilgrim/ 

Mark Chapter 12 USCCB. (n.d.). Daily Bible Readings. Retrieved June 3, 2024, from https://bible.usccb.org/bible/mark/12?1 

Meditation on 2 Peter 1:2-7. (n.d.). Wikipedia. Retrieved June 3, 2024, from https://wau.org/meditations/2024/06/03/988697/ 

Psalm 91 USCCB. (n.d.). Daily Readings. Retrieved June 3, 2024, from https://bible.usccb.org/bible/psalms/91?1 

Schwager, D. (n.d.). They Will Respect My Beloved Son. Daily Scripture net. Retrieved June 3, 2024, from https://www.dailyscripture.net/daily-meditation/?ds_year=2024&date=jun3 

2 Peter Chapter 1 USCCB. (n.d.). Daily Readings. Retrieved June 3, 2024, from https://bible.usccb.org/bible/2peter/1?2 

Signs of Needed Change

The texts from the Roman Catholic Lectionary today invite us to attend to the prompting of the Spirit for the signs of our call to be compassion, mercy, kindness, and forgiveness to the people we are led to encounter on our journey.

Signs of Hope

The reading from the Book of Jonah describes the conversion of Nineveh as a result of Jonah’s Obedience.

* [3:5] Great and small: the contrast can refer to distinctions of social class (prominent citizens and the poor).

* [3:7–8] Fasting and wearing sackcloth are signs of human repentance; here they are legislated even for the animals—a humorous touch, perhaps anticipating 4:11.

* [3:9–10] Scripture frequently presents the Lord as repenting (or, changing his mind) of the evil that he threatens; e.g., Gn 6:6–7; Jer 18:8. (Jonah, CHAPTER 3, n.d.)

Psalm 51 is a prayer for Cleansing and Pardon.

* [Psalm 51] A lament, the most famous of the seven Penitential Psalms, prays for the removal of the personal and social disorders that sin has brought. The poem has two parts of approximately equal length: Ps 51:3–10 and Ps 51:11–19, and a conclusion in Ps 51:20–21. The two parts interlock by repetition of “blot out” in the first verse of each section (Ps 51:3, 11), of “wash (away)” just after the first verse of each section (Ps 51:4) and just before the last verse (Ps 51:9) of the first section, and of “heart,” “God,” and “spirit” in Ps 51:12, 19. (Psalms, PSALM 51, n.d.)

In the Gospel of Luke, Jesus addresses the demand for a Sign with reference to the Sign of Jonah.

* [11:29–32] The “sign of Jonah” in Luke is the preaching of the need for repentance by a prophet who comes from afar. Cf. Mt 12:38–42 (and see notes there) where the “sign of Jonah” is interpreted by Jesus as his death and resurrection. (Luke, CHAPTER 11, n.d.)

Eileen Burke-Sullivan was struck by the question of exactly what the “sign of Jonah,” that Jesus is speaking about in today’s Gospel, is.

God loves, calls to repentance through his agent, and then heals the wrongdoing of enemies.  The condition of reception, because humans have free will, is that we acknowledge and accept God’s grace, not only for ourselves and our beloved, but for our enemies, despite the seeming impossibility of that.

This is a good way to start Lent.  To consider that we imitate God most perfectly when we grasp the sign of Jonah, God’s compassion for his enemies – for those who hate him.  During these days may we find the freedom to pray for our enemies – desiring the very best for each one.    I feel called to ask God in prayer who he wants me to announce forgiveness for.  May God begin with me – but may I become his partner in sharing that compassion among friends and enemies as Jonah did, and perhaps as my imaginary Fr. John the preacher might have done.

Oh God, in the greatness of your compassion wipe out my guilt . . . psalm 51 (Burke, 2023)

Don Schwager quotes “Don't put off conversion - tomorrow may never come,” by Augustine, Bishop of Hippo, 354-430 A.D.

"God is not now so long-suffering in putting up with you that He will fail to be just in punishing. Do not say then: 'Tomorrow I shall be converted, tomorrow I shall please God, and all that I shall have done today and yesterday will be forgiven me.' What you say is true: God has promised forgiveness if you turn back to Him. But what He has not promised is that you will have tomorrow in which to achieve your conversion." (excerpt from Commentary on Psalm 144,11) (Schwager, n.d.)

The Word Among Us Meditation on Jonah 3:1-10 comments that the Church calls each of us—baptized Catholics—to “share also in Christ’s prophetic office” and to “spread abroad a living witness to him” (Lumen Gentium, 12). Like Jonah, we, too, are called to hear God’s word and proclaim it. And like Jonah, we, too, can expect God to bring about changes in the people around us when we speak his words!

If you feel that God has spoken to you, don’t be afraid to share it, especially if your words are for someone’s “building up, encouragement, and solace” (1 Corinthians 14:3). You never know how your words could make a difference in the lives of the people around you. And if you’re not sure you are hearing God clearly, don’t get discouraged. Keep praying, keep listening, and keep believing that God is at work and wants to speak to you and through you.

“Jesus, I thank you that I can hear your voice and share it with others.” (Meditation on Jonah 3:1-10, n.d.)

Friar Jude Winkler contrasts the will of God for the conversion of Nineveh with the desire of Jonah for punishment of the evil Assyrian capital. The Sign of Jonah referred to by Jesus in Luke may refer to the days in the tomb before Resurrection or more likely the response of the people to a foreign prophet. Friar Jude notes that the absolute truth of signs desired by the Pharisees lacks the dimension of trust in God that a leap of faith requires.

Fr. Richard Rohr, OFM, introduces Orthodox author John Chryssavgis who considers the desert as a symbol of both “deserted-ness” and God’s presence: Chryssavgis encourages us to face desert experiences instead of running away.

Ironically, you do not have to find the desert in your life; it normally catches up with you. Everyone does go through the desert…. It may be in the form of some suffering, or emptiness, or breakdown, or breakup, or divorce, or any kind of trauma that occurs in our life. Dressing this desert up through our addictions or attachments—to material goods, or money, or food, or drink, or success, or obsessions, or anything else we may care to turn toward or may find available to depend upon—will delay the utter loneliness and the inner fearfulness of the desert experience. If we go through this experience involuntarily, then it can be both overwhelming and crushing. If, however, we accept to undergo this experience voluntarily, then it can prove both constructive and liberating. (Chryssavgis, 2023)

We often need to examine our assumptions about people and situations in which we find ourselves as critical and judgemental and seek the grace to attend to the needs that we are called to address. 

References

Burke, E. (2023, March 1). Creighton U. Daily Reflection. Online Ministries. Retrieved March 1, 2023, from https://onlineministries.creighton.edu/CollaborativeMinistry/030123.html 

Chryssavgis, J. (2023, March 1). Experiencing Our Own Deserts — Center for Action and Contemplation. Center for Action and Contemplation. Retrieved March 1, 2023, from https://cac.org/daily-meditations/experiencing-our-own-deserts-2023-03-01/ 

Jonah, CHAPTER 3. (n.d.). USCCB. Retrieved March 1, 2023, from https://bible.usccb.org/bible/jonah/3?1 

Luke, CHAPTER 11. (n.d.). USCCB. Retrieved March 1, 2023, from https://bible.usccb.org/bible/luke/11? 

Meditation on Jonah 3:1-10. (n.d.). The Word Among Us: Homepage. Retrieved March 1, 2023, from https://wau.org/meditations/2023/03/01/620483/ 

Psalms, PSALM 51. (n.d.). USCCB. Retrieved March 1, 2023, from https://bible.usccb.org/bible/psalms/51?3 

Schwager, D. (n.d.). The Sign of Jonah for an Evil Generation. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved March 1, 2023, from https://www.dailyscripture.net/daily-meditation/?ds_year=2023&date=mar1