The texts from the Roman Catholic Lectionary today invite our contemplation of our role in the time that seems to pass before societal evils are addressed by God.
 |
| Change in society |
The reading from the Prophet Micah denounces social evils.
* [2:1–5] The cry “Ah” (hoy) begins a typical prophetic speech that is usually continued, as here (vv. 1–2), by a description of the addressees in terms of their unrighteous activities. This description is an indictment which gives the reasons for punishment announced to a particular group of people (vv. 3–5). The prophet spells out the crimes; the Lord announces the punishment, which corresponds to the crime: those who take the land of others will have their own land taken.1
Psalm 10 is a prayer for deliverance from enemies.
“But you do see;
you take note of misery and sorrow;
you take the matter in hand.
To you the helpless can entrust their cause;
you are the defender of orphans.”2
In the Gospel of Matthew, Jesus is God’s chosen Suffering Servant.
* [12:15–21] Matthew follows Mk 3:7–12 but summarizes his source in two verses (Mt 12:15, 16) that pick up the withdrawal, the healings, and the command for silence. To this he adds a fulfillment citation from the first Servant Song (Is 42:1–4) that does not correspond exactly to either the Hebrew or the LXX of that passage. It is the longest Old Testament citation in this gospel, emphasizing the meekness of Jesus, the Servant of the Lord, and foretelling the extension of his mission to the Gentiles.3
Vivian Amu notes we have all encountered people we would experience as wicked. They make our lives miserable and steal our peace of mind, even if it is just for a moment in time.
God's silence concerning the escapades of the wicked is not about detachment. God's perceived absence is not indifference; it is an opening for reconciliation and redemption. It is the space in time that God creates to prepare us for our victory. It is the space needed for the message of reconciliation to take root in our souls and birth compassion. It is an opportunity for the wicked to correct their thoughts and ways. Maybe they are presented in our lives as people lined up for healing. Maybe their presence makes us more resilient or more flexible. Is it possible that these naughty children of God could transform and blossom just from their encounter with us, despite the apparent discomfort? When we wear the cloak of Christ each day, and slip-on our shoes of peace, we have no reason to be afraid of the wicked ---- God is always merciful.4
Don Schwager quotes “The Savior's meekness,” by John Chrysostom (347-407 AD).
"The prophet celebrated in advance both the Savior's meekness right alongside his unspeakable power. Thereby he opened to the Gentiles a great and effective door. Isaiah also foretold the ills that were to overtake the Jews. He foreknew the Son's oneness with the Father: 'Israel is my chosen, my soul has accepted him; I have put my Spirit upon him' (Isaiah 42:1). For it is not as an adversary that Christ transcends the law, as if he were an enemy of the Lawgiver, but as though he were of one mind with the Lawgiver and held to the very same purposes. Then, proclaiming the Lord's meekness, Isaiah said, 'He shall not cry nor lift up his voice' (Isaiah 42:20). For his desire indeed was to enable healing in their presence. But since they pushed him away, he did not contend any further against their opposition." (excerpt from THE GOSPEL OF MATTHEW, HOMILY 40.2.1)5
The Word Among Us Meditation on Matthew 12:14-21 comments that Jesus certainly doesn’t fight these Pharisees, but he doesn’t flee either. He chooses to avoid confrontation and press on to advance his mission. He continues preaching the good news to Jews and Gentiles alike—and “he cured them all” (Matthew 12:15). He shows patience rather than confronting his detractors, probably hoping they will come to believe in him. And so by withdrawing, he fulfills Isaiah’s words about the Servant of the Lord.
Jesus could have corrected these Pharisees on the spot. He had all the authority and wisdom to win every argument—but he didn’t. He simply backed away. Jesus knew their hearts; he gave them time. Sometimes Jesus’ message causes us to struggle, as it did those Pharisees. But Jesus will give us space too. He doesn’t contend with us or heap condemning words on us. He is patient; he allows us time to learn his ways.6
Friar Jude Winkler compares the small town ethics of Micah and Amos to the evil practices of the city of Jerusalem. Jesus often quotes the Suffering Servant of Isaiah in the Gospel of Matthew. Friar Jude reminds us that Jesus as Suffering Servant is meek, suffering, and willing to die.
Fr. Richard Rohr, OFM, resonates with Walter Earl Fluker’s call to those of us in leadership roles in the church and other organizations to join these young people in their mission.
Most importantly, the youth of this movement have placed their bodies on the line—they have put some flesh in the game; “This is flesh we’re talking about here. Flesh that needs to be loved.” Every church leader and scholar who is involved in the work of social and political transformation should follow the lead of these youth in being committed to placing his or her body on the line and putting some flesh in the game in new ways. In doing so, we will continue the legacies of those sainted martyrs whose broken bodies and dangerous memories rest just above our heads.7
God put “flesh in the game” through the incarnation of Christ; we, too, are called to incarnate love with our own bodies in solidarity with those marginalized by unjust systems. Father Richard concludes today that like Dorothy Day’s anti-Vietnam protests and Pedro Arrupe’s decision to allow his Jesuits to remain in El Salvador, our contemplation may very well lead us to action with unpopular and painful consequences. And yet, this too seems to be where the living flow of the Holy Spirit invites many of us.
References
