Gifts of Faith and Mercy

The texts from the Roman Catholic Lectionary today invite us to consider the call of the Holy Spirit that challenges us to grow in faith that the hope for unity and mercy as hallmarks of the Body of Christ will be celebrated in our lives.

One Faith, Hope, Baptism

The reading from the Letter to the Ephesians is a call for unity in the Body of Christ.

* [4:1–16] A general plea for unity in the church. Christians have been fashioned through the Spirit into a single harmonious religious community (one body, Eph 4:4, 12; cf. Eph 4:16), belonging to a single Lord (in contrast to the many gods of the pagan world), and by one way of salvation through faith, brought out especially by the significance of baptism (Eph 4:1–6; cf. Rom 6:1–11). But Christian unity is more than adherence to a common belief. It is manifested in the exalted Christ’s gifts to individuals to serve so as to make the community more Christlike (Eph 4:11–16). This teaching on Christ as the source of the gifts is introduced in Eph 4:8 by a citation of Ps 68:18, which depicts Yahweh triumphantly leading Israel to salvation in Jerusalem. It is here understood of Christ, ascending above all the heavens, the head of the church; through his redemptive death, resurrection, and ascension he has become the source of the church’s spiritual gifts. The “descent” of Christ (Eph 4:9–10) refers more probably to the incarnation (cf. Phil 2:6–8) than to Christ’s presence after his death in the world of the dead (cf. 1 Pt 3:19).

* [4:4–6] The “seven unities” (church, Spirit, hope; Lord, faith in Christ [Eph 1:13], baptism; one God) reflect the triune structure of later creeds in reverse. (Ephesians, CHAPTER 4, 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, n.d.)

The Gospel of Matthew describes the calling of Matthew.

* [9:9] A man named Matthew: Mark names this tax collector Levi (Mk 2:14). No such name appears in the four lists of the twelve who were the closest companions of Jesus (Mt 10:2–4; Mk 3:16–19; Lk 6:14–16; Acts 1:13 [eleven, because of the defection of Judas Iscariot]), whereas all four list a Matthew, designated in Mt 10:3 as “the tax collector.” The evangelist may have changed the “Levi” of his source to Matthew so that this man, whose call is given special notice, like that of the first four disciples (Mt 4:18–22), might be included among the twelve. Another reason for the change may be that the disciple Matthew was the source of traditions peculiar to the church for which the evangelist was writing.

* [9:10] His house: it is not clear whether his refers to Jesus or Matthew. Tax collectors: see note on Mt 5:46. Table association with such persons would cause ritual impurity. (Matthew, CHAPTER 9, n.d.)

Jay Carney comments on the profound influence of Matthew’s Sermon on the Mount on radical modern thinkers as diverse as Bonhoeffer, Gandhi, and Dorothy Day. As Gandhi himself once wrote, “I saw that the Sermon on the Mount was the whole of Christianity for him who wanted to live a Christian life.”

Matthew’s gospel reminds us that the call to Christian holiness also brings us into closer touch with our own sin and our fellow sinners. In this sense, holiness is not about achieving perfection, but rather receiving the encounter of Christ, and sharing Christ’s mercy with others. Matthew, the despised tax collector and Roman collaborator, responds to Christ’s beckoning. Nor is he the exception to the rule. Rather, his subsequent house party is full of tax collectors, prostitutes, and other public sinners feasting with Jesus and his motley friends. The Pharisees, those denizens of first-century holiness, are of course scandalized. Where is the justice? Where is the judgment? Where are the lines of separation? Does Jesus not know that holiness means “set apart”?

Ultimately, Jesus is set apart by the boundless mercy he offers, beckoning us to turn, receive, share, and follow. On this Feast of St. Matthew, may we let Christ encounter us and call us deeper into encounter with others. (Carney, 2022)

Don Schwager quotes “Matthew did not delay when called by Jesus,” by Chromatius (died 406 AD).

"The Lord, about to give salvation to all sinners believing in him, willingly chose Matthew the former publican. The gift of his esteem for Matthew stands as an example for our salvation. Every sinner must be chosen by God and can receive the grace of eternal salvation if one is not without a religious mind and a devout heart. So Matthew was chosen willingly by God. And though he is immersed in worldly affairs, because of his sincere religious devotion he is judged worthy to be called forth by the Lord ("Follow me"), who by virtue of his divine nature knows the hidden recesses of the heart. From what follows, we know that Matthew was accepted by the Lord not by reason of his status but of his faith and devotion. As soon as the Lord says to him, "Follow me," he does not linger or delay, but thereupon "he arose and followed him." (excerpt from TRACTATE ON MATTHEW 45.1) (Schwager, n.d.)

The Word Among Us Meditation on Matthew 9:9-13 comments that we can see from the Gospel that bears his name, Matthew gradually shed the trappings of his old life and began to “live in a manner worthy of the call” he had received (Ephesians 4:1). This process of conversion took time: time spent with Jesus and time to mature. And that’s just as true for us as it was for Matthew.

Jesus called us by name at our baptism, and he continues to call us to follow him each day. As he did with Matthew, he asks us to drop what we’re doing and take that first step. He invites us to listen to what he’s saying and discover what it means for our lives. Then, as we spend time with him, our attachments to sin and our desires for worldly comforts begin to decrease. Our love for Jesus and God’s people begins to grow. And so does our desire to invite him into our “homes,” our daily lives.

Jesus longs to set you free so that you can love and serve him as Matthew did. He will gladly come into your life more deeply if you invite him. Who knows how God might use you as a witness to his love? But your journey along the path of conversion begins with a simple step taken each day. So imitate Matthew’s wholehearted yes, and let Jesus lead you so that you can live a life worthy of his call.

“Jesus, I want to follow you today and every day.” (Meditation on Matthew 9:9-13, n.d.)

Friar Jude Winkler comments that the letter likely written in the name of Paul to the Ephesians exhorts his audience to live in oneness of faith, hope, and baptism. Jesus sought to bring mercy to the hated collaborators with Rome in conflict with the concern of the Pharisees about the contagion of sin. Friar Jude reminds us of the desire of Jesus to address the alienation of sin by showing how to live up to our dignity.

Fr. Richard Rohr, OFM, introduces Kathleen Dowling Singh (1946–2017), known for her deep wisdom around death and dying, also wrote about the awakening that can occur when we consciously address aging. When we choose to ripen, to awaken as we age, we offer a gift to the world and future generations.

If we are to claim the last years of life as years that hold the possibility of awakening into equanimity and lightness, into the very embodiment of grace, we need to bear witness to the ripening of that possibility. Not only would it be a blessing for each of us, it would be a blessing for a world starving for such witnessing. . . .

Mindful of impermanence, the breath-by-breath arising and abiding and falling of each moment, we can remain in remembrance of our longing to exist in wisdom and love and compassion. We can remain in our intention to ripen into the spiritual maturity that is our birthright to cultivate. There is no more noble way to spend these years than to become an elder, to bear witness to the world as placeholders for peace, love, wisdom, and fearlessness. (Rohr, 2022)

We are gifted by the Spirit to be people who welcome others and humbly relate to them with kindness, compassion, generosity and mercy.

References

Carney, J. (2022, September 20). Creighton U. Daily Reflection. Online Ministries. Retrieved September 21, 2022, from https://onlineministries.creighton.edu/CollaborativeMinistry/092122.html 

Ephesians, CHAPTER 4. (n.d.). USCCB. Retrieved September 21, 2022, from https://bible.usccb.org/bible/ephesians/4?1 

Matthew, CHAPTER 9. (n.d.). USCCB. Retrieved September 21, 2022, from https://bible.usccb.org/bible/matthew/9?9 

Meditation on Matthew 9:9-13. (n.d.). The Word Among Us: Homepage. Retrieved September 21, 2022, from https://wau.org/meditations/2022/09/21/493081/ 

Psalms, PSALM 19. (n.d.). USCCB. Retrieved September 21, 2022, from https://bible.usccb.org/bible/psalms/19?2 

Rohr, R. (2022, September 21). A Noble Task — Center for Action and Contemplation. Center for Action and Contemplation. Retrieved September 21, 2022, from https://cac.org/daily-meditations/a-noble-task-2022-09-21/ 

Schwager, D. (n.d.). I Desire Mercy - Not Sacrifice. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved September 21, 2022, from https://www.dailyscripture.net/daily-meditation/?ds_year=2022&date=sep21a 

A predisposition for promotion of people

The texts from the Roman Catholic Lectionary today remind us of a need to maintain a sense of vigilance that supports our efforts for peace and fullness in our community lives.

Fullness for people

The Letter to Titus advises that the selection of leaders in the communities should reflect lives in harmony with virtue.

* [1:5–9] This instruction on the selection and appointment of presbyters, substantially identical with that in 1 Tm 3:1–7 on a bishop (see note there), was aimed at strengthening the authority of Titus by apostolic mandate; cf. Ti 2:15. In Ti 1:5, 7 and Acts 20:17, 28, the terms episkopos and presbyteros (“bishop” and “presbyter”) refer to the same persons. Deacons are not mentioned in Titus. See also note on Phil 1:1.

In the Gospel from Luke, Jesus warns against setting bad example as He declares our mission to be completely forgiving.

* [17:3] Be on your guard: the translation takes Lk 17:3a as the conclusion to the saying on scandal in Lk 17:1–2. It is not impossible that it should be taken as the beginning of the saying on forgiveness in Lk 17:3b–4.

Andy Alexander, S.J. observes that one of the most difficult things many of us have to deal with is the experience of living in a world which seems to be more and more divided and ugly.

Jesus wants us to be reconcilers. It seems that we aren't too far from St. Josephat's dilemma. If we try to be a unifier, it can feel like we'll be hacked to death. The forces of division are strong. St. Ignatius warned us that if the Enemy can't tempt us to something that is gross and crude, the Enemy can appear as "an Angel of Light," proposing things that appear good and devout, and use them for very evil and divisive ends. We need to reflect on which Spirit is behind the passionate desires we sometimes have. And, we need to seek repentance for the spirits within us which give in to divisiveness - even for seemingly good reasons. Making the other into a "demon" is one of the ways we go down that path. Jesus urges us to be bridge builders and to repair divisions and to heal wounds and to forgive.

Don Schwager quotes “To increase faith is to strengthen it by the Holy Spirit,” by Cyril of Alexandria (376-444 AD).

"They ask, 'Add faith to us.' They do not ask simply for faith, for perhaps you might imagine them to be without faith. They rather ask Christ for an addition to their faith and to be strengthened in faith. Faith partly depends on us and partly is the gift of the divine grace. The beginning of faith depends on us and our maintaining confidence and faith in God with all our power. The confirmation and strength necessary for this comes from the divine grace. For that reason, since all things are possible with God, the Lord says that all things are possible for him who believes (Mark 9:23). The power that comes to us through faith is of God. Knowing this, blessed Paul also says in the first epistle to the Corinthians, 'For to one is given through the Spirit the word of wisdom, to another the word of knowledge according to the same Spirit, and to another faith in the same Spirit' (1 Corinthians 12:8). You see that he has placed faith also in the catalogue of spiritual graces. The disciples requested that they might receive this from the Savior, contributing also what was of themselves. By the descent upon them of the Holy Spirit, he granted it to them after the fulfillment of the dispensation. Before the resurrection, their faith was so feeble that they were liable even to the charge of being 'little of faith'." (excerpt from COMMENTARY ON LUKE, HOMILIES 113-16)

The Word Among Us Meditation on Luke 17:1-6 warns us about leading other people to sin through our example.

People watch us. Our witness matters. Just one negative example from us may be all someone needs to justify his or her own sin. But if a bad example has a powerful effect, imagine how much more powerful a good example can be!

Friar Jude Winkler explores the Pastoral Letter to Titus that was probably written by a disciple of Paul. A doctrinal error appears to have entered into the community in Crete. Friar Jude reiterates that faith takes a surrender. It is a response to a gift that God has given. We surrender to the truth offered.

Fr. Richard Rohr, OFM, cites a work from Kathleen Dowling Singh, “The Grace in Dying: A Message of Hope, Comfort, and Spiritual Transformation (HarperOne: 2000)”, as resonant with how he became aware that all of the observed qualities of the Nearing Death Experience point to the fact that there is profound psychoalchemy occurring here, a passage to deeper being. As he worked with dying people from all walks of life and at many different levels of spiritual evolution, normative patterns of change, of transformations in consciousness, became apparent.

There appears to be a universal, sequential progression into deeper, subtler, and more enveloping dimensions of awareness, identity, and being as we begin to die—a movement from the periphery into the Center. Further, I realized that the transformation I was observing in people who were nearing death was the same psychoalchemy—in a greatly accelerated mode—that I had noticed in myself through two and a half decades of practicing contemplative disciplines and in the people with whom I had worked as a psychospiritual counselor.

The vigilance of living in the example of a disciple of Christ possibly becomes an influence to encourage unity in communities wherein we all face the challenge of transformation in response to the events of life and death.

References

(n.d.). Titus chapter 1 - United States Conference of Catholic Bishops. Retrieved November 12, 2018, from http://www.usccb.org/bible/titus
(n.d.). Luke chapter 17 - United States Conference of Catholic Bishops. Retrieved November 12, 2018, from http://www.usccb.org/bible/luke/17
(n.d.). Creighton U Daily Reflections .... Retrieved November 12, 2018, from http://onlineministries.creighton.edu/CollaborativeMinistry/daily.html
(n.d.). Daily Scripture Readings and Meditations. Retrieved November 12, 2018, from https://dailyscripture.servantsoftheword.org/
(n.d.). 32nd Sunday in Ordinary Time - Mass Readings and Catholic Daily .... Retrieved November 12, 2018, from https://wau.org/meditations
(2017, December 30). 2018 Daily Meditations - Center for Action and Contemplation. Retrieved November 12, 2018, from https://cac.org/2018-daily-meditations/