A vocation of connection

The texts from the Roman Catholic Lectionary today invite us to contemplate what the role of connecting people, like John the Baptist, has to say about how we may be named for our mission as disciples of Jesus.

Making connections

The passage from the Book of the Prophet Isaiah identifies the mission of the Servant of the Lord.

* [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 

The psalmist is keenly aware of God’s control over the psalmist’s very self.

* [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 

In the reading from Acts, Paul addresses the synagogue on the role of John the Baptist.

* [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 from Luke emphasizes the importance of naming the child in the description of the birth of John.

* [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 

Chas Kestermeier, S.J. comments that one way of seeing the birth of John is as just one more milestone in the history of God's love for us, not a clear start to anything but rather the continuation of all the preparation and formation that God had put His people through over the centuries.

From another perspective, though, it is also that point at which the New Testament begins.  Suddenly there is a whole new tone to Scripture – not only in Luke but in all the Gospels, in the letters of Paul, and in the emphatic and lyrical visions of Revelation; there is a sense of a gathering radical change, Good News not only for the Chosen People but for all people everywhere and throughout history, for all of that creation entrusted to us at our creation (Gen 1:26; 2:19-20).
And rough, simple, deep, humble John is the bearer of that word, not in the trendy and buzzing cities, not to the satisfied and the complete, but to the seekers, those who will find their Hearts' Desire in solitude, silence, fasting, and sincere prayer – just where John was.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 asks “What’s in a name?” This famous question from Shakespeare seems to say that what you call someone doesn’t matter; only the person’s character is important. But in Scripture, names matter quite a bit. They often signify a person’s character or indicate God’s intentions for a person.

So it was with John the Baptist. Everyone assumed he would be named after his father, Zechariah. But John’s parents chose a name derived from the Hebrew word for “God favored,” or “graced by God.”
Of course, living in the wilderness, eating locusts, and wearing camel’s hair for clothing might not suggest any special outpouring of God’s favor. But by living in such a simple manner, John found the grace and favor of God. He allowed himself to be stripped of everything that he may have relied on. Instead of finding comfort or strength in wealth or prestige, he sought to rely on his heavenly Father.7 

Along the way I was introduced to the spiritual aid that invites us to contemplate what name God may be using to call us. My experience is that this “name” changes as we grow through the stages of becoming an adult, taking on family responsibilities and “falling up” using Richard Rohr language to a deeper place. My own sequence of names include David, John the Baptist and Joseph. The surface connection to these names are “beloved of God” in the early days of parenthood, “prophet” during a period of emphasis of “justice”, and now a sense of acting as Joseph, protector, guide, and bridge between Hebrew and Christian messages of faith, hope and charity. Seek understanding of the “name” and appreciate our unique identity “formed in the womb” as the psalmist declares.

Friar Jude Winkler introduces the song of the suffering servant in deutero-Isaiah that was written during the Babylonian exile. John “God is merciful” carries the message the Baptist will preach. Friar Jude connects John the Baptist to the theology of the community in the desert at Qumran.

Fr. Richard Rohr, OFM, quotes Fred Rogers, the Presbyterian minister behind the TV show Mr. Rogers’ Neighborhood, who once said that “to love someone is to strive to accept that person exactly the way he or she is, right here and now.” [2] .

If all our spiritual efforts are aimed at loving these people better—well, that alone is and should be enough. And, as it happens, if we’re able to go deep into that specific, aching love for these particular people, with these smiles and that laugh and that sweet face—something else might happen as a natural consequence of it. Maybe, as our hearts overflow, we find that love can, naturally of its own accord, extend wider, until it encompasses caring for all things, and connection to everything—until our love becomes Love itself, the very flow and force of the universe. [This is what I mean by accessing the universal through the particular. —Richard]8 

We are challenged to live connected with others and apply the mercy and grace we have experienced to our relationships as we respond to the call associated with our spiritual name.

References

1	(n.d.). Isaiah, chapter 49 - United States Conference of Catholic Bishops. Retrieved June 24, 2019, from http://www.usccb.org/bible/isaiah/49
2	(n.d.). Psalms, chapter 139 - United States Conference of Catholic Bishops. Retrieved June 24, 2019, from http://www.usccb.org/bible/psalms/139
3	(n.d.). Acts, chapter 13 - United States Conference of Catholic Bishops. Retrieved June 24, 2019, from http://www.usccb.org/bible/acts/13
4	(n.d.). Luke, chapter 1 - United States Conference of Catholic Bishops. Retrieved June 24, 2019, from http://www.usccb.org/bible/luke/1
5	(n.d.). Creighton U Daily Reflections - OnlineMinistries - Creighton University. Retrieved June 24, 2019, from http://onlineministries.creighton.edu/CollaborativeMinistry/daily.html
6	(n.d.). Daily Scripture Readings and Meditations. Retrieved June 24, 2019, from https://dailyscripture.servantsoftheword.org/
7	(n.d.). The Nativity of Saint John the Baptist (Solemnity) - Mass Readings and .... Retrieved June 24, 2019, from https://wau.org/meditations/2019/06/24/
8	(2019, June 24). Giving Ourselves — Center for Action and Contemplation. Retrieved June 24, 2019, from https://cac.org/giving-ourselves-2019-06-24/

Seeing good through sacrifice

The texts from the Roman Catholic Lectionary today offer contemplation of the actions that tell us about commitment and how we may seek wisdom in our approach to other people.

For the kids

The passage from 2 Corinthians has Paul “boast” of his labors and bodily weakness in serving the Corinthians.

* [11:16–29] The first part of Paul’s boast focuses on labors and afflictions, in which authentic service of Christ consists.1 

The psalmist, fresh from the experience of being rescued, teaches the “poor,” those who are defenseless, to trust in God alone.

* [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).2 

The wisdom saying at the end of the Sermon on the Mount from the Gospel of Matthew identify the value of seeking treasure in Heaven and opening the eyes to be the light of the body.

* [6:22–23] In this context the parable probably points to the need for the disciple to be enlightened by Jesus’ teaching on the transitory nature of earthly riches.3 

Michael Cherney believes today’s readings are appropriate for the feast of the Memorial of Saint Aloysius Gonzaga, a young Jesuit who died of the plague in the service of his fellow man.

When I contemplate Paul reading the excerpt from his letter that we find in the first reading, I see a man who has grown frustrated by the mistruths which he is encountering. I see Paul as a charismatic figure who possessed the advantage of Roman citizenship. This passage demonstrates Paul’s commitment to the Christian cause.
My reading of the Psalm suggests that its author had endured a significant challenge and made it through by the grace of God.
I can imagine myself in the crowd hearing the words from today’s Gospel as Jesus’ presents them as part of his Sermon on the Mount. I realize how much I want the heavenly treasure, but I am well aware of how many of the earthly treasures which I retain for security.4 

Don Schwager quotes “Seeking the right intention,” by Saint Augustine of Hippo, 430-543 A.D.

"We know that all our works are pure and pleasing in the sight of God if they are performed with a single heart. This means that they are performed out of charity and with an intention that is fixed on heaven. For 'love is the fulfillment of the law' (Romans 13:10). Therefore in this passage we ought to understand the eye as the intention with which we perform all our actions. If this intention is pure and upright and directing its gaze where it ought to be directed, then unfailingly all our works are good works, because they are performed in accordance with that intention. And by the expression 'whole body,' Christ designated all those works that he reproves and that he commands us to put to death. For the apostle also designates certain works as our 'members.' 'Therefore,' Paul writes, 'mortify your members which are on earth: fornication, uncleanness, covetousness' (Colossians 3:5), and all other such things." (excerpt from SERMON ON THE MOUNT 2.13.45)5 

The Word Among Us Meditation on 2 Corinthians 11:18, 21-30 Paul’s words, not just in today’s readings but throughout his writings, show us that sometimes we have to fight for the sake of the gospel. Sometimes we have to show a little passion to help shake people up a bit. And sometimes we need a good shaking up as well!

Of course, our Christian witness should not always be one of argument and boasting. Sometimes we need to be gentle and compassionate. Other times we need to be quiet and meek. God wants us to be flexible, resourceful, and creative as we respond to each situation with his wisdom. That’s how we, like Paul, can do whatever it takes to bring the good news to the people we see everyday6. 

Friar Jude Winkler points out that the latter part of the second letter to the Corinthians is known as Paul’s “angry letter” in which he defends his worthiness through his suffering for the good of the people. The glory of God shines through the brokeness and weakness of Paul. Friar Jude urges we use our eyes to see the goodness of others.

A reflection by Franciscan media on Saint Aloysius Gonzaga, Saint of the Day for June 21, asks “Can an overweight and air-conditioned society deprive itself of anything?” It will when it discovers a reason, as Aloysius did.

As a saint who fasted, scourged himself, sought solitude and prayer, and did not look on the faces of women, Aloysius seems an unlikely patron of youth in a society where asceticism is confined to training camps of football teams and boxers, and sexual permissiveness has little left to permit. Can an overweight and air-conditioned society deprive itself of anything? It will when it discovers a reason, as Aloysius did. The motivation for letting God purify us is the experience of God loving us in prayer.7 

Fr. Richard Rohr, OFM, introduces John Welwood (1943–2019) who was an American clinical psychologist known for integrating Eastern and Western psychology and spirituality. In his books Love and Awakening and Journey of the Heart, he wrote about the lifelong challenge and gift of conscious, committed love, drawing insights from Pierre Teilhard de Chardin (1881–1955).

In its final outreach, conscious love leads two lovers beyond themselves toward a greater connectedness with the whole of life. Indeed, two people’s love will have no room to grow unless it develops this larger focus beyond themselves. The larger arc of a couple’s love reaches out toward a feeling of kinship with all of life, what Teilhard de Chardin calls “a love of the universe.” Only in this way can love, as he puts it, “develop in boundless light and power.” [2]8 

The commitment we have to others may be forged in suffering as we grow in conscious love.

References

1	(n.d.). 2 Corinthians, chapter 11. Retrieved June 21, 2019, from http://www.usccb.org/bible/2corinthians/11
2	(n.d.). psalm 34. Retrieved June 21, 2019, from http://www.usccb.org/bible/psalms/psalms34.htm
3	(n.d.). Matthew, chapter 6 - United States Conference of Catholic Bishops. Retrieved June 21, 2019, from http://www.usccb.org/bible/matthew/6
4	(n.d.). Creighton U Daily Reflections - OnlineMinistries - Creighton University. Retrieved June 21, 2019, from http://onlineministries.creighton.edu/CollaborativeMinistry/daily.html
5	(n.d.). Daily Scripture Readings and Meditations. Retrieved June 21, 2019, from https://dailyscripture.servantsoftheword.org/
6	(n.d.). Saint Aloysius Gonzaga, Religious (Memorial) - Mass Readings and .... Retrieved June 21, 2019, from https://wau.org/meditations/2019/06/21/
7	(n.d.). Saint Aloysius Gonzaga - Franciscan Media. Retrieved June 21, 2019, from https://www.franciscanmedia.org/saint-aloysius-gonzaga/
8	(2019, June 21). The Heart of the Universe — Center for Action and Contemplation. Retrieved June 21, 2019, from https://cac.org/the-heart-of-the-universe-2019-06-21/

Contrary to expectation

The texts from the Roman Catholic lectionary today invite us to contemplate our transformation through extension of our expectations about living in ministry and treatment of our enemies.

Generous to all

The reading from the second letter of Paul to the Corinthians is a description of the contrasts in the experience of the ministry.

 * [6:1–10] This paragraph is a single long sentence in the Greek, interrupted by the parenthesis of 2 Cor 5:2. The one main verb is “we appeal.” In this paragraph Paul both exercises his ministry of reconciliation (cf. 2 Cor 5:20) and describes how his ministry is exercised: the “message of reconciliation” (2 Cor 5:19) is lived existentially in his apostolic experience.1

Psalm 98 is a hymn, similar to Ps 96, extolling God for Israel’s victory.

* [Psalm 98] A hymn, similar to Ps 96, extolling God for Israel’s victory (Ps 98:1–3). All nations (Ps 98:4–6) and even inanimate nature (Ps 98:7–8) are summoned to welcome God’s coming to rule over the world (Ps 98:9).2 

The Sermon on the Mount in the Gospel from Matthew continues with Jesus teaching about retaliation.

* [5:38–42] See Lv 24:20. The Old Testament commandment was meant to moderate vengeance; the punishment should not exceed the injury done. Jesus forbids even this proportionate retaliation. Of the five examples that follow, only the first deals directly with retaliation for evil; the others speak of liberality.3 

Tamora Whitney shares the challenge of living today as the day of salvation.

There are trials and tribulations. There are hardships. It’s not easy to forsake our sinful lives. It’s not easy to be a good Christian in a sinful world. There are things that will tempt us and those who will go against us. We may not have glory or riches on earth, but we have the promise of heaven. Our reward might not be in this life, but our reward will be eternal.
And in the Gospel, Jesus says that we need to be above violence and pettiness. In forsaking our sinful lives, we need to forsake selfishness and vengeance. Rather than ‘an eye for an eye,’ we need to take the high road and forgive.  Instead of wanting to pay back those who hurt us, we should forgive and move forward. In fact, far from wanting vengeance, Jesus says we should give more than is demanded. If someone tries to take your shirt, give your coat as well.4 

Don Schwager quotes “You tear yourself apart by hating,” by an anonymous early author from the Greek church.

"We have seen how murder is born from anger and adultery from desire. In the same way, the hatred of an enemy is destroyed by the love of friendship. Suppose you have viewed a man as an enemy, yet after a while he has been swayed by your benevolence. You will then love him as a friend. I think that Christ ordered these things not so much for our enemies as for us: not because enemies are fit to be loved by others but because we are not fit to hate anyone. For hatred is the prodigy of dark places. Wherever it resides, it sullies the beauty of sound sense. Therefore not only does Christ order us to love our enemies for the sake of cherishing them but also for the sake of driving away from ourselves what is bad for us. The Mosaic law does not speak about physically hurting your enemy but about hating your enemy. But if you merely hate him, you have hurt yourself more in the spirit than you have hurt him in the flesh. Perhaps you don’t harm him at all by hating him. But you surely tear yourself apart. If then you are benevolent to an enemy, you have rather spared yourself than him. And if you do him a kindness, you benefit yourself more than him." (excerpt from INCOMPLETE WORK ON MATTHEW, HOMILY 13, The Greek Fathers)5 

The Word Among Us Meditation on Matthew 5:38-42 looks at sayings that express our belief in natural consequences and proportional justice. No pain, no gain. You reap what you sow. The punishment should fit the crime. But that’s not merciful enough for Jesus. He tells his listeners to turn the other cheek and to offer no resistance whatsoever to an enemy.

Turning the other cheek is hard, but don’t get discouraged. Jesus knows how hard it is. He won’t condemn you if you should fall to the temptation to seek revenge or to withhold forgiveness. He’ll simply do what he has always done—turn the other cheek, forgive you, and offer you more of his grace to do better.6 

Friar Jude Winkler reminds us that we have no guarantee of tomorrow. Now is the acceptable time. He describes the efforts of Paul to heal the wounds with the Corinthians. The lex talionis was to set a merciful limit to retribution. Jesus calls us to charity beyond that. Friar Jude suggests that we understand the manifestation of a hurt in the heart of those who act in hatred.

Fr. Richard Rohr, OFM, shares that the words “conscious love” ring true as a definition for our life’s purpose and the goal of all spirituality. When we’re conscious, we will always do the loving thing, the connecting thing, the intimate thing, the communion thing, the aware thing. To do the unloving thing is always to somehow be unconscious at that moment. Cynthia Bourgeault describes what this means and quotes Buddhist psychologist John Welwood (1943–2019).

Instead of looking to a relationship for shelter, we could welcome its power to wake us up in areas of life where we are asleep and where we avoid naked, direct contact with life. This approach puts us on a path. It commits us to movement and change, providing forward direction by showing us exactly where we most need to grow. Embracing relationship as a path also gives us a practice: learning to use each difficulty along the way as an opportunity to go further, to connect more deeply, not just with our partner, but with our own aliveness as well.7 

Fr Richard resonates with the texts today as he concludes that deep friendships, family, sexual intimacy, marriage, and even celibacy are not given to us to solve our problem, but actually to reveal the problem. All of these life stances show us that we still don’t know how to love. At the same time, if we are conscious and aware, they give us the daily practice and opportunity to try one more time! [4]

References

1	(n.d.). 2 Corinthians, chapter 6 - United States Conference of Catholic Bishops. Retrieved June 17, 2019, from http://www.usccb.org/bible/2corinthians/6
2	(n.d.). Psalms, chapter 98 - United States Conference of Catholic Bishops. Retrieved June 17, 2019, from http://www.usccb.org/bible/psalms/98:12
3	(n.d.). Matthew, chapter 5 - United States Conference of Catholic Bishops. Retrieved June 17, 2019, from http://www.usccb.org/bible/matthew/5
4	(n.d.). Creighton U Daily Reflections - OnlineMinistries - Creighton University. Retrieved June 17, 2019, from http://onlineministries.creighton.edu/CollaborativeMinistry/daily.html
[4]	Richard Rohr, God as Us: The Sacred Feminine and the Sacred Masculine, disc 2 (Center for Action and Contemplation: 2011), CD, DVD, MP3 download.
5	(n.d.). Daily Scripture Readings and Meditations. Retrieved June 17, 2019, from https://dailyscripture.servantsoftheword.org/
6	(2019, June 17). Mass Readings and Catholic Daily Meditations for June 17, 2019. Retrieved June 17, 2019, from https://wau.org/meditations/2019/06/17/
7	(2019, June 17). Love in Service of Transformation - Center for Action and Contemplation. Retrieved June 17, 2019, from https://cac.org/love-in-service-of-transformation-2019-06-17/

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