A Mission of Preparation

 

The texts from the Roman Catholic Lectionary today invite contemplation of the ”name” that indicates our mission as followers of Christ.

Mission of Grace

 

The reading from the Prophet Isaiah outlines the Servant’s Mission.

 

* [49:6] The servant’s vocation extends beyond the restoration of Israel in order to bring the knowledge of Israel’s God to the rest of the earth; cf. Lk 2:32.1

Psalm 139 praises the Inescapable God.

 

* [Psalm 139] A hymnic meditation on God’s omnipresence and omniscience. The psalmist is keenly aware of God’s all-knowing gaze (Ps 139:1–6), of God’s presence in every part of the universe (Ps 139:7–12), and of God’s control over the psalmist’s very self (Ps 139:13–16). Summing up Ps 139:1–16, 17–18 express wonder.2

The reading from the Acts of the Apostles is part of Paul’s address in the synagogue sharing that God has brought to Israel a Saviour.

 

* [13:16–41] This is the first of several speeches of Paul to Jews proclaiming that the Christian church is the logical development of Pharisaic Judaism (see also Acts 24:10–21; 26:2–23).3

The Gospel of Luke tells of the birth of John the Baptist.

 

* [1:57–66] The birth and circumcision of John above all emphasize John’s incorporation into the people of Israel by the sign of the covenant (Gn 17:1–12). The narrative of John’s circumcision also prepares the way for the subsequent description of the circumcision of Jesus in Lk 2:21. At the beginning of his two-volume work Luke shows those who play crucial roles in the inauguration of Christianity to be wholly a part of the people of Israel. At the end of the Acts of the Apostles (Acts 21:20; 22:3; 23:6–9; 24:14–16; 26:2–8, 22–23) he will argue that Christianity is the direct descendant of Pharisaic Judaism.4

Luis Rodriguez, S.J. comments that all too often, instead of owning who we are, we succumb to the temptation of pretending to be who we are not. We wear appearances, in order to impress people and mislead them into thinking that we are what we are not, perhaps because we do not think that they can be impressed by what we really are.

 

John had a golden opportunity to pretend to be who he knew he was not. The possibility of such pretension was offered to him on a platter, but he did not take the bait. He knew well who he was - only a voice - and he knew equally well who he was not. We need to pray for a wholesome self-awareness, knowing who we are and who we are not and owning both.5

Don Schwager quotes “Parallels between John and Jesus,” by Ephrem the Syrian (306-373 AD).

 

"The elderly Elizabeth gave birth to the last of the prophets, and Mary, a young girl, to the Lord of the angels. The daughter of Aaron gave birth to the voice in the desert (Isaiah 63:9), but the daughter of David to the strong God of the earth. The barren one gave birth to him who remits sins, but the Virgin gave birth to him who takes them away (John 1:29). Elizabeth gave birth to him who reconciled people through repentance, but Mary gave birth to him who purified the lands of uncleanness. The elder one lit a lamp in the house of Jacob, his father, for this lamp itself was John (John 5:35), while the younger one lit the Sun of Justice (Malachi 4:2) for all the nations. The angel announced to Zechariah, so that the slain one would proclaim the crucified one and that the hated one would proclaim the envied one. He who was to baptize with water would proclaim him who would baptize with fire and with the Holy Spirit (Matthew 3:11). The light, which was not obscure, would proclaim the Sun of Justice. The one filled with the Spirit would proclaim concerning him who gives the Spirit. The priest calling with the trumpet would proclaim concerning the one who is to come at the sound of the trumpet at the end. The voice would proclaim concerning the Word, and the one who saw the dove would proclaim concerning him upon whom the dove rested, like the lightning before the thunder." (excerpt from COMMENTARY ON TATIAN'S DIATESSARON 1.31)6

The Word Among Us Meditation on Luke 1:57-66, 80 comments that John kept saying no to his own will and yes to God’s will because he knew that God had given him a specific mission. He knew that God would give him the grace he needed to live out that mission.That’s what fueled John’s yes each time.

 It’s what can fuel our yes to God too. Each one of us is called to play a part in building God’s kingdom. Every time you follow John’s example and say no to your own preferences, you are saying yes to something better from God. Every time you listen to the promptings of the Holy Spirit, you are fulfilling your call. Your little acts of surrender, your seemingly insignificant yeses to God along the way help bring about God’s will in your life and in the people around you. Taken together, they steer you toward a bigger yes as you begin to understand and pursue the mission he has for your life.7

Friar Jude Winkler connects the Suffering Servant to Jesus and the unworthiness of John the Baptist to “marry” the widow Israel. The kerygma proclaimed by Paul declares that God chose John the Baptist to announce the Saviour to Israel. Friar Jude notes the similarities of John’s practice to the Essenes of Qumran.

 

James Finley shows us how reading the words of the mystics can be a form of contemplative spiritual direction. They serve as a mirror, revealing to us their own humanity and the Presence of the Holy Spirit that is ever present to us, just as it was to them.

 

The mystics are assuming several things, that first of all, there’s the dignity, and the reality, and the complexities of the human experience. . . . They’re always assuming that these are real life people living a real life. So, in that sense, it’s a deep respect for the dignity and gift of the human experience. Secondly, they assume that it’s the human experience illumined by faith, and specifically as revealed in Christ and all of the Scriptures, that we’re living our life in a relationship with God, and that God’s in a relationship with us, and God’s in this related state of oneness with us. And God’s oneness with us is the reality of us. That is, God’s perpetually creating us breath by breath, heartbeat by heartbeat. . . .8

The mission for our journey is revealed as we attend to the promptings of the Holy Spirit.

 

References

1	(n.d.). Isaiah, CHAPTER 49 | USCCB. Retrieved June 24, 2021, from https://bible.usccb.org/bible/isaiah/49
2	(n.d.). Psalms, PSALM 139 | USCCB. Retrieved June 24, 2021, from https://bible.usccb.org/bible/psalms/139
3	(n.d.). Acts of the Apostles, CHAPTER 13 | USCCB. Retrieved June 24, 2021, from https://bible.usccb.org/bible/acts/13
4	(n.d.). Luke, CHAPTER 1 | USCCB. Retrieved June 24, 2021, from https://bible.usccb.org/bible/luke/1
5	(n.d.). Creighton U Daily Reflections - Online Ministries - Creighton University. Retrieved June 24, 2021, from https://onlineministries.creighton.edu/CollaborativeMinistry/062421.html
6	(n.d.). Daily Scripture Readings and Meditations. Retrieved June 24, 2021, from https://www.dailyscripture.net/daily-meditation/?ds_year=2021&date=jun24a
7	(n.d.). The Word Among Us: Homepage. Retrieved June 24, 2021, from https://wau.org/meditations/2021/06/24/189725/
8	(n.d.). Spiritual Direction Archives — Center for Action and Contemplation. Retrieved June 24, 2021, from https://cac.org/themes/spiritual-direction/

 

Anticipate greater good times

The texts from the Roman Catholic Lectionary today invite us to pause and contemplate the goodness we will find in the people around us who also are created in the image of God.

Hills are leveled

The Prophet Baruch describes people returning to the desolate Jerusalem led by the graciousness of the Lord.

The great love of Paul for the people of Philippi is evident in the prayer from the Letter to the Philippians.

* [1:3–11] As in Rom 1:8–15 and all the Pauline letters except Galatians, a thanksgiving follows, including a direct prayer for the Philippians (Phil 1:9–11); see note on Rom 1:8. On their partnership for the gospel (Phil 1:5), cf. Phil 1:29–30; 4:10–20. Their devotion to the faith and to Paul made them his pride and joy (Phil 4:1). The characteristics thus manifested are evidence of the community’s continuing preparation for the Lord’s parousia (Phil 1:6, 10). Paul’s especially warm relationship with the Philippians is suggested here (Phil 1:7–8) as elsewhere in the letter. The eschatology serves to underscore a concern for ethical growth (Eph 1:9–11), which appears throughout the letter.

In Psalm 126 we respond “The Lord has done great things for us we are filled with joy.”

In the Gospel from Luke, John the Baptist, becomes the messenger for the Messiah coming to return Israel to intimate relationship with God as prophesied by Isaiah.

* [3:4] The Essenes from Qumran used the same passage to explain why their community was in the desert studying and observing the law and the prophets (1QS 8:12–15).

Steve Scholer comments that maybe Paul gives us a clue about how to let the Holy Spirit enter more deeply into our lives, one that is consistent with our daily Examen of Conscience, when he prays that we learn to “discern what is of value” from a heart that is filled with love instead of animosity.

When we are engaged with someone, whether through business or personal interactions, we should try and view them and our conversation with an open heart, not one closed off by presupposed feelings or prejudices. And this is doubly true with spouses and family.
All too often we pick the smallest of “hills to die on” because our hearts are closed off and we have not let the Holy Spirit take control. Through the daily practice of discernment, we can grow closer to God, so we can learn to take notice when our actions and personal motives are interfering with our freedom to live our lives in faith, hope and love.

Don Schwager quotes “Touching Jesus by faith,” by Augustine of Hippo, 430-543 A.D.

"Consider the text 'And all flesh shall see the salvation of God' (Luke 3:6). There is no difficulty at all in taking this to mean 'And all flesh shall see the Christ of God.' After all, Christ was seen in the body and will be seen in the body when he comes again to judge the living and the dead. Scripture has many texts showing that he is the 'salvation of God,' particularly the words of the venerable old man, Simeon, who took the child in his arms and said, 'Now let your servant go in peace, O Lord, according to your word, because my eyes have seen your salvation' (Luke 2:29-30)." (excerpt from CITY OF GOD 22.29)

The Word Among Us Meditation on Baruch 5:1-9 asks When was the last time you saw Jesus in another person? Not just in a vague “I suppose so” way, but in a specific inspiring “Hey! I just felt the Lord!” way?

What Baruch told the Israelites the Holy Spirit wants to tell you: If you want to see Jesus, don’t just look up to heaven. Look out at the people around you as well.

Friar Jude Winkler notes how the lamentations of Baruch give way to celebration of the return of the exiles in a Second Exodus. Paul exhorts the Philippians to be found blameless on the Day of the Lord. Friar Jude notes that as Luke is connecting his audience to understand Christians as good Roman citizens, the Evangelist identifies John the Baptist as announcing a Third Exodus for which he urges seeking forgiveness of sins.

Fr. Richard Rohr, OFM, cites Thomas Keating  to present that prayer is the opening of mind and heart—our whole being—to God, the Ultimate Mystery, beyond thoughts, words, and emotions. Through grace we open our awareness to God whom we know by faith is within us, closer than breathing, closer than thinking, closer than choosing—closer than consciousness itself.

Contemplation is an exercise in openness, in keeping all three spaces open long enough for you to notice other hidden material. When you can do that, you are content with the present moment and can then wait upon futures you know will be given by grace. This is “full-access knowing”—not irrational, but intuitive, rational, and trans-rational all at once.

In the recognition of the Presence of God we are invited to contemplate the changes to which we are called during this Advent season.

References

1	(n.d.). Baruch, chapter 5 - United States Conference of Catholic Bishops. Retrieved December 9, 2018, from http://www.usccb.org/bible/baruch/5
2	(n.d.). Philippians, chapter 1 - United States Conference of Catholic Bishops. Retrieved December 9, 2018, from http://www.usccb.org/bible/philippians/1
3	(n.d.). Luke, chapter 3 - United States Conference of Catholic Bishops. Retrieved December 9, 2018, from http://www.usccb.org/bible/luke3:123
4	(n.d.). Creighton U Daily Reflections .... Retrieved December 9, 2018, from http://onlineministries.creighton.edu/CollaborativeMinistry/daily.html
5	(n.d.). Daily Scripture Readings and Meditations. Retrieved December 9, 2018, from https://dailyscripture.servantsoftheword.org/
6	(n.d.). Meditations - The Word Among Us. Retrieved December 9, 2018, from https://wau.org/meditations/
7	(2017, December 30). 2018 Daily Meditations - Center for Action and Contemplation. Retrieved December 9, 2018, from https://cac.org/2018-daily-meditations/

Wisdom Faith and Healing

Begin the New Year with Hope

Judeo-Christian tradition opens the Great Pattern to the seer.

The seed of faith

The texts today from the Roman Catholic Lectionary have levels of impact on us as we engage the words in study. The passage from the First Letter of John is described by Friar Jude Winkler as very dualistic. The cognitive dissonance for modern believers who trust that they are following Jesus is the assertion “those who have been born of God do not sin, because God’s seed abides in them; they cannot sin, because they have been born of God.” (1 John 3.9) The exegesis of Christian writers and theologians concerning this passage opens some understanding of the ways in which Satan works to draw us away from our trust in God and love of our brothers and sisters. The calling of Andrew and the “beloved disciple” ( in the opinion of some scholars) to Jesus is a call to a change in direction. We, like these searchers from the disciplesof John the Baptist , are, as Don Schwager notes, invited by Jesus to “come and see”. In our attraction to Jesus we take the first step in a direction. The direction we choose is dualistic. We are either headed  toward Jesus to become one with the Father as expressed in Johannine teaching or we are being taken in the direction of darkness by Satan. The seed of God, Creator, in us is the compass which activates our faith and allows us to hear, see and taste the experience of staying with Jesus.