Life Tokens

The texts from the Roman Catholic Lectionary today challenge us to recall life experiences, events, and “tokens” that have made the love and care of God visible on our journey.

Tokens and Life

The reading from the Book of Numbers proclaims the Bronze Serpent.

* [21:5] This wretched food: apparently the manna is meant.

* [21:6] Seraph: the Hebrew name for a certain species of venomous snake; etymologically the word might signify “the fiery one.” Compare the winged throne guardians in Is 6:2, 6; see also Is 14:29; 30:6.

* [21:8] Everyone who has been bitten will look at it and recover: in the Gospel of John this scene is regarded as a type for the crucifixion of Jesus (Jn 3:14–15).

* [21:9] King Hezekiah, in his efforts to reform Israelite worship, “smashed the bronze serpent Moses had made” (2 Kgs 18:4). (Numbers, CHAPTER 21 | USCCB, n.d.)

Psalm 102 is a prayer to the Eternal King for Help

* [Psalm 102] A lament, one of the Penitential Psalms. The psalmist, experiencing psychological and bodily disintegration (Ps 102:4–12), cries out to God (Ps 102:1–3). In the Temple precincts where God has promised to be present, the psalmist recalls God’s venerable promises to save the poor (Ps 102:13–23). The final part (Ps 102:24–28) restates the original complaint and prayer, and emphasizes God’s eternity. (Psalms, PSALM 102, n.d.)

In the Gospel of John, Jesus, the Father’s Ambassador, foretells His Death.

* [8:21–30] He whose ambassador I am is with me. Jesus’ origin is from God; he can reveal God.

* [8:21] You will die in your sin: i.e., of disbelief; cf. Jn 8:24. Where I am going you cannot come: except through faith in Jesus’ passion-resurrection.

* [8:22] The Jews suspect that he is referring to his death. Johannine irony is apparent here; Jesus’ death will not be self-inflicted but destined by God.

* [8:24, 28] I AM: an expression that late Jewish tradition understood as Yahweh’s own self-designation (Is 43:10); see note on Jn 4:26. Jesus is here placed on a par with Yahweh.

* [8:25] What I told you from the beginning: this verse seems textually corrupt, with several other possible translations: “(I am) what I say to you”; “Why do I speak to you at all?” The earliest attested reading (Bodmer Papyrus P66) has (in a second hand), “I told you at the beginning what I am also telling you (now).” The answer here (cf. Prv 8:22) seems to hinge on a misunderstanding of Jn 8:24 “that I AM” as “what I am.” (John, CHAPTER 8, n.d.)

David Crawford comments that for the Israelites suffering under Roman rule, Jesus Christ filled that role.  John 3:14-15 makes a direct connection:  And just as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, that whoever believes in him may have eternal life.  In today’s Gospel reading, when Jesus warns the Pharisees that unless they lift up the Son of Man, unless they believe as God would have them believe, they will die in their sins. 

That message resonates with us today.  Perhaps one lesson to be learned here is that when we focus on the troubles nipping at our heels, we are in serious trouble; but when we lift our gaze and put our focus on Christ, raised for all to see, healing and redemption are available to us.  Continually surrender your problems, challenges and worries to God, and continually trust in God.  In the word’s of an old hymn:  Turn your eyes upon Jesus, look full in His wonderful face, and the things of earth will grow strangely dim in the light of His glory and grace. (Crawford, n.d.)

Don Schwager quotes “Aided by Christ's grace,” by Augustine of Hippo, 354-430 A.D.

"God the Father said: 'I sent you One who would seek you out, walk with you, and forgive you. So he had feet to walk with and hands to forgive with. Thus, when he ascended after his resurrection, he showed hands, side, and feet: hands with which he gave pardon to sinners; and side from which flowed the ransom of the redeemed.'" (excerpt from Sermon 16A,10) (Schwager, n.d.)

The Word Among Us Meditation on Numbers 21:4-9 comments that the Lord wasn’t telling his people to worship a false god. He wanted to bring them to repentance for their lack of trust in him. So he gave them a graphic image of what happens when they turn away from him: sadness, suffering, and death. Looking upon that bronze serpent brought them face-to-face with the very real consequences of their sin.

We live in a world that avoids the harsh realities displayed on the cross. But the only way we can be saved is to confront those realities, confess our sin, and humbly ask Jesus to rescue us. So gaze at the cross today. Fix your eyes on the One who suffered so humbly out of love for you.

“We adore you, O Lord, for by your cross you have redeemed the world!” (Meditation on Numbers 21:4-9, n.d.)

Friar Jude Winkler comments on the bronze serpent that is a totemistic object that appears in Hebrew and Christian tradition to recognize healing by God including at shrines today where people acknowledge healing. Jesus' declaration of “I Am” to the Pharisees is not even subtle. Friar Jude notes that Jesus' exaltation on the Cross is fulfilling the Will of the Father.

Rev. Dr. Barbara Holmes (1943–2024) reflects on the desert experiences of Jesus and the early Christians. She describes how we can live out this desert legacy and wisdom today. 

If the desert is a place of renewal, transformation, and freedom, and if the heat and isolation served as a nurturing incubator …, one wonders if a desert experience is necessary to reclaim this legacy.

We are in need of those values central to African [desert] monasticism and early Christian hospitality; they include communal relationships, humility, and compassion. Laura Swan sums up these virtues in the word apatheia, defined as “a mature mindfulness, a grounded sensitivity, and a keen attention to one’s inner world as well as to the world in which one has journeyed.” [1] Inevitably, the journey takes each of us in different directions; however, by virtue of circumstances or choice, each of us will at some point in our lives find ourselves on the outskirts of society listening to the silence coming from within. During these times, we realize that contemplation is a destination as well as a practice. The monastics knew this and valued both. (Holmes, n.d.)

We consider the role of “tokens” on our journey to connect us to events of conversion, healing, compassion, mercy, and love that reveal Divine truth, goodness, and Providence.

References

Crawford, D. (n.d.). Daily Reflection Of Creighton University's Online Ministries. OnlineMinistries. Retrieved April 8, 2025, from https://onlineministries.creighton.edu/CollaborativeMinistry/040825.html 

Holmes, B. (n.d.). Recognizing Deserts Today. Center for Action and Contemplation. Retrieved April 8, 2025, from https://cac.org/daily-meditations/recognizing-deserts-today/ 

John, CHAPTER 8. (n.d.). USCCB. Retrieved April 8, 2025, from https://bible.usccb.org/bible/john/8?21 

Meditation on Numbers 21:4-9. (n.d.). The Word Among Us: Homepage. Retrieved April 8, 2025, from https://wau.org/meditations/2025/04/08/1243478/ 

Numbers, CHAPTER 21 | USCCB. (n.d.). Daily Readings. Retrieved April 8, 2025, from https://bible.usccb.org/bible/numbers/21?4 

Psalms, PSALM 102. (n.d.). USCCB. Retrieved April 8, 2025, from https://bible.usccb.org/bible/psalms/102?2 

Schwager, D. (n.d.). When You Have Lifted up the Son of Man. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved April 8, 2025, from https://www.dailyscripture.net/daily-meditation/?ds_year=2025&date=apr8 

Liberty and Salvation

The texts from the Roman Catholic Lectionary today offer the opportunity to reflect on the goodness and beauty that God brings to our life as we are invited to freely choose a deeper relationship with the Trinity.

So Loved the World

The reading from the Second Book of Chronicles describes the situation after the fall of Jerusalem when Cyrus proclaims liberty for the Exiles in Babylon

* [36:22–23] These verses are identical with those of Ezr 1:1–3a and were to prevent the work from ending on a note of doom. (2 Chronicles, CHAPTER 36 | USCCB, n.d.)

Psalm 137 is a lament over the Destruction of Jerusalem.

* [Psalm 137] A singer refuses to sing the people’s sacred songs in an alien land despite demands from Babylonian captors (Ps 137:1–4). The singer swears an oath by what is most dear to a musician—hands and tongue—to exalt Jerusalem always (Ps 137:5–6). The Psalm ends with a prayer that the old enemies of Jerusalem, Edom and Babylon, be destroyed (Ps 137:7–9). (Psalms, PSALM 137 | USCCB, n.d.)

The reading from the Letter to the Ephesians proclaims the Generosity of God’s Plan.

* [2:1–10] The recipients of Paul’s letter have experienced, in their redemption from transgressions and sins, the effect of Christ’s supremacy over the power of the devil (Eph 2:1–2; cf. Eph 6:11–12), who rules not from the netherworld but from the air between God in heaven and human beings on earth. Both Jew and Gentile have experienced, through Christ, God’s free gift of salvation that already marks them for a future heavenly destiny (Eph 2:3–7). The language dead, raised us up, and seated us…in the heavens closely parallels Jesus’ own passion and Easter experience. The terms in Eph 2:8–9 describe salvation in the way Paul elsewhere speaks of justification: by grace, through faith, the gift of God, not from works; cf. Gal 2:16–21; Rom 3:24–28. Christians are a newly created people in Christ, fashioned by God for a life of goodness (Eph 2:10). (Ephesians, CHAPTER 2 | USCCB, n.d.)

The Gospel of John describes the dialogue of Jesus with Nicodemus.

* [3:14] Lifted up: in Nm 21:9 Moses simply “mounted” a serpent upon a pole. John here substitutes a verb implying glorification. Jesus, exalted to glory at his cross and resurrection, represents healing for all.

* [3:15] Eternal life: used here for the first time in John, this term stresses quality of life rather than duration.

* [3:16] Gave: as a gift in the incarnation, and also “over to death” in the crucifixion; cf. Rom 8:32.

* [3:17–19] Condemn: the Greek root means both judgment and condemnation. Jesus’ purpose is to save, but his coming provokes judgment; some condemn themselves by turning from the light.

* [3:19] Judgment is not only future but is partially realized here and now. (John, CHAPTER 3 | USCCB, n.d.)

Edward Morse (2018) comments that our faith should not stay in our head.  It should be reflected in our hearts, arms, legs, fingers, and toes as we do works that proceed from love of God and love of neighbor, which St. Augustine described as medicine that we need from the Church. 

Lord, we need your mercy.  Grant that we might heed your warnings when we leave the path, and return promptly.  Let us remember always the goodness and beauty that we can only find in you, and not in the cheap substitutes that we sometimes choose.  Open our hearts and minds to be receptive to your instruction, so that we can live worthily as your people. Kindle true faith that draws us to your Church, where we can find the medicine we need to be well and the home where we truly belong.  Thanks be to God. (Morse, n.d.)

Don Schwager quotes “He descended so that we might ascend,” by Hilary of Poitiers, 315-367 A.D.

"God, who loved the world, gave his only begotten Son as a manifest token of his love. If the evidence of his love is this, that he bestowed a creature on creatures, gave a worldly being on the world's behalf, granted one raised up from nothing for the redemption of objects equally raised up from nothing, such a cheap and petty sacrifice is a poor assurance of his favor toward us. Gifts of price are the evidence of affection: the greatness of the surrender is evidence of the greatness of the love. God, who loved the world, gave no adopted son but his own, his only begotten [Son]. Here is personal interest, true sonship, sincerity; not creation, or adoption, or pretence. Here is the proof of his love and affection, that he gave his own, his only begotten Son." (excerpt from ON THE TRINITY 6.40.27) (Schwager, n.d.)

The Word Among Us Meditation on John 3:14-21 comments that faith is a gift of grace from God. Our belief is more than intellectual assent or an act of the will. It’s a response to God’s initiative. His grace opens our minds to the truth and moves us to place our lives in Jesus’ hands. Belief isn’t possible without God’s initial intervention. The Catechism puts it succinctly: “In faith, the human intellect and will cooperate with divine grace” (155). 

Today is a day overflowing with grace. So turn to the Lord and affirm your faith. Tell Jesus that you believe he is who he says he is. Entrust your life to him. As you do, your faith will continue to grow, and you will trust even more deeply in Jesus’ promise of eternal life.

“Jesus, I believe in you!” (Meditation on John 3:14-21, n.d.)

Tom Shufflebotham SJ, a Jesuit of the British Province, points us in the direction of some New Testament characters who can be a source of encouragement for anyone who might be questioning whether they have, or still have, faith, or who might feel that prayer has deserted them.

Nicodemus flits in and out of John’s Gospel. It sounds as if he may have come away dispirited from a night-time conversation with Jesus (chapter 3): his embryonic faith had shown up as limited, unadventurous, mean-spirited. When he tries (chapters 7 & 12), timidly but with some dogged courage, to put in a word for Jesus, he gets short shrift from the Pharisees – and, it seems, from the evangelist, too. However, after the crucifixion (chapter 19) he is there, and he brings spices for Jesus’s burial. While all looks to be darkness and defeat, he doesn’t seem to say anything; he just does his corporal work of mercy, and that is no insignificant crumb of faith. And his name will forever be associated with the Jesus Christ who died and rose. (Shufflebotham, 2018)

Friar Jude Winkler comments on the action of Cyrus, the Persian, who sent all the exiles in Babylon back to their homeland. The change in understanding salvation as now by the author of the Letter to the Ephesians is different from salvation at the second coming as suggested  by Luke and John. Friar Jude reminds us of the role of totem items and comments on the dualism of the Gospel that presents the choice of good or evil.

Fr. Richard Rohr, OFM, invites us to enter the Reign of God—what he describes as the “Really Real”—even though we face many difficult realities in our lives. Many Christians have mistakenly thought that the Reign of God is “eternal life,” or where we go after we die. That idea is disproven by Jesus’ own prayer: “Thy Kingdom come, thy will be done, on earth as in heaven” (Matthew 6:10). As always, Jesus joins earth and heaven. 

“Thy Kingdom come” means very clearly that God’s realm is something that enters into this world, or, as Jesus often says, “is close at hand.” We shouldn’t project it into another world. It’s a reality that breaks into this world now and then, when people are like God.

God gives us just enough tastes of God’s realm to believe in it and to want it more than anything. In his parables, Jesus never says the Kingdom is totally now or totally later. It’s always now-and-not-yet. We only have the first fruits of the Kingdom in this world, but we experience enough to know it’s the only thing that will ever satisfy us. Once we have had the truth, half-truths can’t satisfy us anymore. In its light, everything else is relative, even our own life. When we experience the Kingdom or love of God, it becomes ultimate and real truth for us. (Rohr, n.d.)

We pray that the Spirit inform us about the “eternal life” that begins now as we accept with our free will the invitation of Jesus to live in the Love of the Trinity.

References

Ephesians, CHAPTER 2 | USCCB. (n.d.). Daily Readings. Retrieved March 10, 2024, from https://bible.usccb.org/bible/ephesians/2?4 

John, CHAPTER 3 | USCCB. (n.d.). Daily Readings. Retrieved March 10, 2024, from https://bible.usccb.org/bible/john/3?14 

Meditation on John 3:14-21. (n.d.). The Word Among Us: Homepage. Retrieved March 10, 2024, from https://wau.org/meditations/2024/03/10/910055/ 

Morse, E. (n.d.). Creighton University Online Ministries. Retrieved March 10, 2024, from https://onlineministries.creighton.edu/CollaborativeMinistry/Archive/2018/031118.html 

Psalms, PSALM 137 | USCCB. (n.d.). Daily Readings. Retrieved March 10, 2024, from https://bible.usccb.org/bible/psalms/137?1 

Rohr, R. (n.d.). The Really Real. CAC Daily Mediations. Retrieved March 10, 2024, from https://cac.org/daily-meditations/the-really-real/ 

Schwager, D. (n.d.). God so Loved the World That He Gave Us His Only Son. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved March 10, 2024, from https://www.dailyscripture.net/daily-meditation/?ds_year=2024&date=mar10 

Shufflebotham, T. (2018, March 7). Figures of faith. Thinking Faith. Retrieved March 10, 2024, from https://www.thinkingfaith.org/articles/figures-faith 

2 Chronicles, CHAPTER 36 | USCCB. (n.d.). Daily Readings. Retrieved March 10, 2024, from https://bible.usccb.org/bible/2chronicles/36?14