Affliction and Blessings

The texts from the Roman Catholic Lectionary today encourage us to be open to truth, beauty, and goodness in the prompts of the Spirit to be thankful in affliction and know gratitude for our blessings.

Affliction and Blessing

The reading from the Second Letter to the Corinthians is Paul’s Thanksgiving after Affliction.

* [1:1–11] The opening follows the usual Pauline form, except that the thanksgiving takes the form of a doxology or glorification of God (2 Cor 1:3). This introduces a meditation on the experience of suffering and encouragement shared by Paul and the Corinthians (2 Cor 1:4–7), drawn, at least in part, from Paul’s reflections on a recent affliction (2 Cor 1:8–10). The section ends with a modified and delayed allusion to thanksgiving (2 Cor 1:11).

* [1:3] God of all encouragement: Paul expands a standard Jewish blessing so as to state the theme of the paragraph. The theme of “encouragement” or “consolation” (paraklēsis) occurs ten times in this opening, against a background formed by multiple references to “affliction” and “suffering.”

* [1:5] Through Christ: the Father of compassion is the Father of our Lord Jesus (2 Cor 1:3); Paul’s sufferings and encouragement (or “consolation”) are experienced in union with Christ. Cf. Lk 2:25: the “consolation of Israel” is Jesus himself.

* [1:7] You also share in the encouragement: the eschatological reversal of affliction and encouragement that Christians expect (cf. Mt 5:4; Lk 6:24) permits some present experience of reversal in the Corinthians’ case, as in Paul’s. (2 Corinthians, CHAPTER 1, n.d.)

Psalm 34 is praise for Deliverance from Trouble.

* [Psalm 34] A thanksgiving in acrostic form, each line beginning with a successive letter of the Hebrew alphabet. In this Psalm one letter is missing and two are in reverse order. The psalmist, fresh from the experience of being rescued (Ps 34:5, 7), can teach the “poor,” those who are defenseless, to trust in God alone (Ps 34:4, 12). God will make them powerful (Ps 34:5–11) and give them protection (Ps 34:12–22). (Psalms, PSALM 34, n.d.)

The Gospel of Matthew presents the Beatitudes from the Sermon on the Mount.

* [5:3–12] The form Blessed are (is) occurs frequently in the Old Testament in the Wisdom literature and in the psalms. Although modified by Matthew, the first, second, fourth, and ninth beatitudes have Lucan parallels (Mt 5:3 // Lk 6:20; Mt 5:4 // Lk 6:21b; Mt 5:6 // Lk 6:21a; Mt 5:11–12 // Lk 5:22–23). The others were added by the evangelist and are probably his own composition. A few manuscripts, Western and Alexandrian, and many versions and patristic quotations give the second and third beatitudes in inverted order.

* [5:3] The poor in spirit: in the Old Testament, the poor (’anāwîm) are those who are without material possessions and whose confidence is in God (see Is 61:1; Zep 2:3; in the NAB the word is translated lowly and humble, respectively, in those texts). Matthew added in spirit in order either to indicate that only the devout poor were meant or to extend the beatitude to all, of whatever social rank, who recognized their complete dependence on God. The same phrase poor in spirit is found in the Qumran literature (1QM 14:7).

* [5:4] Cf. Is 61:2, “(The Lord has sent me)…to comfort all who mourn.” They will be comforted: here the passive is a “theological passive” equivalent to the active “God will comfort them”; so also in Mt 5:6, 7.

* [5:5] Cf. Ps 37:11, “…the meek shall possess the land.” In the psalm “the land” means the land of Palestine; here it means the kingdom.

* [5:6] For righteousness: a Matthean addition. For the meaning of righteousness here, see note on Mt 3:14–15.

* [5:8] Cf. Ps 24:4. Only one “whose heart is clean” can take part in the temple worship. To be with God in the temple is described in Ps 42:3 as “beholding his face,” but here the promise to the clean of heart is that they will see God not in the temple but in the coming kingdom.

* [5:10] Righteousness here, as usually in Matthew, means conduct in conformity with God’s will.

* [5:12] The prophets who were before you: the disciples of Jesus stand in the line of the persecuted prophets of Israel. Some would see the expression as indicating also that Matthew considered all Christian disciples as prophets. (Matthew, CHAPTER 5, n.d.)

Cindy Costanzo (2017) reflects on the impact of the Beatitudes on her journey.

The word Blessed gives me pause, what is its meaning and how do I interpret the word? Blessing is a positive word, a fulfilling word, a loving word, a caring word and its interpretation in the Beatitudes is reflective of that. In a reading that explains the Beatitudes it states Blessed is “an inner joy and peace that comes with being right with God”.  I find peace in that interpretation. (Costanzo, 2023)

 

Don Schwager quotes “Perfect blessedness is humility of spirit,” by Hilary of Poitiers 315-367 AD).

"'Blessed are the poor in spirit, for theirs is the kingdom of heaven.' The Lord taught by way of example that the glory of human ambition must be left behind when he said, 'The Lord your God shall you adore and him only shall you serve' (Matthew 4:10). And when he announced through the prophets that he would choose a people humble and in awe of his words [Isaiah 66:2], he introduced the perfect Beatitude as humility of spirit. Therefore he defines those who are inspired as people aware that they are in possession of the heavenly kingdom... Nothing belongs to anyone as being properly one's own, but all have the same things by the gift of a single parent. They have been given the first things needed to come into life and have been supplied with the means to use them." (excerpt from commentary ON MATTHEW 4.2) (Schwager, n.d.)

The Word Among Us Meditation on 2 Corinthians 1:1-7 comments that the Greek word translated in this passage as “encourage” means “to call by the side of.” When you face suffering, especially the hurt of a broken relationship, know that your heavenly Father is calling you to himself. He is waiting to wrap you in his arms and hold you close to his heart. The Holy Spirit comes alongside you too, to strengthen you, comfort you, and give you wisdom to navigate your difficulties.

Paul’s hope for this “coming alongside” was unwavering. It’s what helped him experience the Lord’s encouragement in his suffering. When you are hurt, even by your brothers and sisters in Christ, you can look to the Lord for comfort and encouragement as well. So seek out your Father and allow him to draw you to his side.

“Father, thank you for always coming alongside me.” (Meditation on 2 Corinthians 1:1-7, n.d.)

Friar Jude Winkler unravels the order of the four likely letters of Paul to the Corinthians and places this reconciliation text after the “angry letter” to the Corinthians. Matthew’s Beatitudes are more spiritual than the blessings and curses of Luke. The structure of five teaching sections in Matthew resonates with the Torah. Friar Jude recognizes the sense of Jewish teaching that we do our best yet may never fully realize our goal.

Gerald O’Mahony SJ, a retreat-giver at Loyola Hall Jesuit Spirituality Centre, takes a new approach to the eight blessings as he explores Matthew 5:1-12.

What I want to do is look at each of the eight blessings, the end results of doing the right things, in order to clarify what must be the right things-to-do-first in each case: ‘This is the blessing … so what does that make clear about the meaning of the action or attitude Jesus is inculcating?’ For example, when Jesus says, ‘Blessed are the meek, for they shall inherit the land’, then the land is mine by inheritance not by conquest, which gives a meaning to the word ‘meek’ that otherwise has less substance.

A couple of things to note before looking at the Eight: first, the best way to understand ‘the kingdom of God’ or ‘the kingdom of heaven’ is to see it as meaning ‘living in God’s way’, ‘thinking the way God thinks’, ‘choosing the way God chooses’. When I do this I step out of the realm of human thinking and I breathe a different air.

Secondly, six of the Beatitudes say what will happen, whereas two of them say what is happening. The kingdom of heaven already belongs to the poor in spirit, and also to those who are persecuted for Jesus’s sake. The other six are promised for a future, which can and usually will come in this life, given time, and certainly in eternal life. (O'Mahony, 2010)

Fr. Richard Rohr, OFM, comments that almost every religion’s history begins with one massive misperception; namely, making a fatal distinction between the sacred and the profane. Religions often put all their emphasis on creating sacred places, sacred time, and sacred actions. This unfortunately leaves most of life “un-sacred.”

Our task is to find the good, the true, and the beautiful in everything—even, and most especially, in the problematic. The bad is never strong enough to counteract the good. We can most easily learn this through some form of contemplative practice. In contemplation we learn to trust our Vital Center over all the passing snags of emotions and obsessive thinking. Once we deepen contact with our strong and loving soul, which is also the Indwelling Spirit, we are no longer pulled to and fro with every passing feeling. This is the peace that Jesus gives, a peace that nothing else can give, and that no one can take from us (see John 14:27). (Rohr, 2023)

We journey with blessings and curses and we contemplate our response in action with Christ at our side. 

References

Costanzo, C. (2023, June 12). Creighton U. Daily Reflection. Online Ministries. Retrieved June 12, 2023, from https://onlineministries.creighton.edu/CollaborativeMinistry/061223.html 

Matthew, CHAPTER 5. (n.d.). USCCB. Retrieved June 12, 2023, from https://bible.usccb.org/bible/matthew/5?1 

Meditation on 2 Corinthians 1:1-7. (n.d.). The Word Among Us: Homepage. Retrieved June 12, 2023, from https://wau.org/meditations/2023/06/12/705131/ 

O'Mahony, G. (2010, August 13). The Beatitudes according to Matthew – from the other side. Thinking Faith. Retrieved June 12, 2023, from https://www.thinkingfaith.org/articles/20100813_1.htm 

Psalms, PSALM 34. (n.d.). USCCB. Retrieved June 12, 2023, from https://bible.usccb.org/bible/psalms/34?2 

Rohr, R. (2023, June 12). All Life Is Sacred — Center for Action and Contemplation. Daily Meditations Archive: 2023. Retrieved June 12, 2023, from https://cac.org/daily-meditations/all-life-is-sacred-2023-06-12/ 

Schwager, D. (n.d.). Daily Scripture Readings and Meditations. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved June 12, 2023, from https://www.dailyscripture.net/daily-meditation/?ds_year=2023&date=jun12 

2 Corinthians, CHAPTER 1. (n.d.). USCCB. Retrieved June 12, 2023, from https://bible.usccb.org/bible/2corinthians/1?1 

Afflictions and actions

The texts from the Roman Catholic Lectionary today invite contemplation of how our afflictions may be opportunities to make present for others the mystery of the Cross.

Storms of life

The reading from Colossians teaches that Christ in Us helps us perceive more readily the defects in the teaching of others who may have sought to delude us.

* [1:24–2:3] As the community at Colossae was not personally known to Paul (see Introduction), he here invests his teaching with greater authority by presenting a brief sketch of his apostolic ministry and sufferings as they reflect those of Christ on behalf of the church (24). The preaching of God’s word (Col 1:25) carries out the divine plan (the mystery, Col 1:26) to make Christ known to the Gentiles (Col 1:27). It teaches the God-given wisdom about Christ (Col 1:28), whose power works mightily in the apostle (Col 1:29). Even in those communities that do not know him personally (Col 2:1), he can increase the perception of God in Christ, unite the faithful more firmly in love, and so bring encouragement to them (Col 2:2). He hopes that his apostolic authority will make the Colossians perceive more readily the defects in the teaching of others who have sought to delude them, the next concern in the letter.1 

Psalm 62 is a song of trust displaying serenity from experiencing God’s power.

* [Psalm 62] A song of trust displaying serenity from experiencing God’s power (the refrains of Ps 62:2–3 and Ps 62:6–7) and anger toward unjust enemies (Ps 62:4–5). From the experience of being rescued, the psalmist can teach others to trust in God (Ps 62:9–12).2

In the Gospel of Luke, Jesus debates with the Pharisees about observing the Sabbath by addressing human needs such as hunger and performing works of mercy.

* [6:1–11] The two episodes recounted here deal with gathering grain and healing, both of which were forbidden on the sabbath. In his defense of his disciples’ conduct and his own charitable deed, Jesus argues that satisfying human needs such as hunger and performing works of mercy take precedence even over the sacred sabbath rest. See also notes on Mt 12:1–14 and Mk 2:25–26.3 

Angela Maynard comments that the word that appears from reflecting on today’s gospel and the story of St. Peter Claver is kindness.

“We must speak to them with our hands before we speak to them with our lips.” - St. Peter Claver, S.J.4 

It’s critical that we practice kindness, even when it’s difficult. This seems to be a missing ingredient in the recipe for peace locally and globally.

Don Schwager asks what is the significance of Jesus' healing the man with the withered hand? He quotes Saint Ambrose (337-397 AD), the 4th century bishop of Milan who was instrumental in bringing Saint Augustine of Hippo to the Christian faith, in his comments on this miracle.

"Then you heard the words of the Lord, saying, 'Stretch forth your hand.' That is the common and universal remedy. You who think that you have a healthy hand beware lest it is withered by greed or by sacrilege. Hold it out often. Hold it out to the poor person who begs you. Hold it out to help your neighbor, to give protection to a widow, to snatch from harm one whom you see subjected to unjust insult. Hold it out to God for your sins. The hand is stretched forth; then it is healed. Jeroboam's hand withered when he sacrificed to idols; then it stretched out when he entreated God (1 Kings 13:4-6)."5 

The Word Among Us Meditation on Colossians 1:24–2:3 asserts there is no question that St. Paul… labored and struggled… for the gospel. He traveled constantly. His bold speech prompted both Jews and Greeks to furious indignation. And he was beaten, imprisoned, and exiled because of his preaching. But for all his heroics, Paul had something more than the physical and mental drive of an athlete on his side. He had “the exercise of [God’s] power” working within him (Colossians 1:29).

All this talk about laboring and striving can sound exhausting. But here’s the good news: today’s Responsorial Psalm offers us a glimpse of what it looks like for us to take hold of this divine strength. Interestingly, it begins with the word “rest” (Psalm 62:6). As we learn how to be relaxed, peaceful, and at ease in God’s presence, we are filled with his strength and endurance. As we come before him to get freed from guilt and shame, he tells us that he has always loved us, and he relieves us of our burdens.6 

The reflection of Franciscan media tells us that Saint Peter Claver is the patron saint of: African Americans, African Missions, Colombia, Comedians, Communication Workers and Interracial Justice.

The Holy Spirit’s might and power are manifested in the striking decisions and bold actions of Peter Claver. A decision to leave one’s homeland never to return reveals a gigantic act of will difficult for us to imagine. Peter’s determination to serve forever the most abused, rejected, and lowly of all people is stunningly heroic. When we measure our lives against such a man’s, we become aware of our own barely used potential and of our need to open ourselves more to the jolting power of Jesus’ Spirit.7

Friar Jude Winkler comments that our suffering makes present Jesus. What do I do to deserve invitation into the mystery of the Cross. Friar Jude reminds us to exercise charity during our Sabbath rest.

Fr. Richard Rohr, OFM, has learned much from the Swiss psychotherapist Carl Gustav Jung (1875–1961). Jung brought together practical theology with good psychology. Late in his life, when asked if he “believed” in God, Jung said, “I could not say I believe. I know! I have had the experience of being gripped by something that is stronger than myself, something that people call God.” [1]

For Jung, the God archetype is the whole-making function of the soul. It’s that part of you that always wants more, but not in a greedy sense. God is the inner energy within the soul of all things, saying, “Become who you are. Become all that you are. There is still more of you—more to be discovered, forgiven, and loved.” Jungian analytical psychology calls such growth and becoming “individuation,” which I like to think of as moving toward the life wish instead of the death wish. The life wish teaches us not to fragment, splinter, or split, but to integrate and learn from everything; whereas the ego moves toward constriction and separation or “sin.” The God archetype is quite simply love at work calling us toward ever deeper union with our own True Self, with others, and with God.8 

Experiencing the grip of God in our suffering for charity is the transformation of our afflictions to action through the Spirit.

References

1	(n.d.). Colossians, chapter 1 - United States Conference of Catholic Bishops. Retrieved September 9, 2019, from http://www.usccb.org/bible/colossians/1
2	(n.d.). Psalm 62 - United States Conference of Catholic Bishops. Retrieved September 9, 2019, from http://www.usccb.org/bible/psalms/62
3	(n.d.). Luke, chapter 6 - United States Conference of Catholic Bishops. Retrieved September 9, 2019, from http://www.usccb.org/bible/luke/6
4	(n.d.). Creighton U Daily Reflections - Creighton University. Retrieved September 9, 2019, from http://www.creighton.edu/CollaborativeMinistry/daily.html
5	(n.d.). Daily Scripture Readings and Meditations. Retrieved September 9, 2019, from https://dailyscripture.servantsoftheword.org/
6	(n.d.). Saint Peter Claver, Priest (Memorial) - Mass Readings and .... Retrieved September 9, 2019, from https://wau.org/meditations/2019/09/09/
7	(n.d.). Saint Peter Claver - Franciscan Media. Retrieved September 9, 2019, from https://www.franciscanmedia.org/saint-peter-claver/
8	(2019, September 8). Shadow Work Archives — Center for Action and Contemplation. Retrieved September 9, 2019, from https://cac.org/themes/shadow-work/