Spirit and Rejection

The texts from the Roman Catholic Lectionary today resonate with our sense that our attempts to be witnesses to Christ may meet with rejection that we can overcome through attention to the prompting of the Spirit.

Rejection and Restoration

The reading from the First Letter of Paul to the Corinthians Proclaims Christ Crucified.

* [2:1] The mystery of God: God’s secret, known only to himself, is his plan for the salvation of his people; it is clear from 1 Cor 1:18–25; 2:2, 8–10 that this secret involves Jesus and the cross. In place of mystery, other good manuscripts read “testimony” (cf. 1 Cor 1:6).

* [2:3] The weakness of the crucified Jesus is reflected in Paul’s own bearing (cf. 2 Cor 10–13). Fear and much trembling: reverential fear based on a sense of God’s transcendence permeates Paul’s existence and preaching. Compare his advice to the Philippians to work out their salvation with “fear and trembling” (Phil 2:12), because God is at work in them just as his exalting power was paradoxically at work in the emptying, humiliation, and obedience of Jesus to death on the cross (Phil 2:6–11).

* [2:4] Among many manuscript readings here the best is either “not with the persuasion of wisdom” or “not with persuasive words of wisdom,” which differ only by a nuance. Whichever reading is accepted, the inefficacy of human wisdom for salvation is contrasted with the power of the cross. (1 Corinthians, CHAPTER 2 | USCCB, n.d.)

Psalm 119 proclaims the Glories of God’s Law.

* [Psalm 119] This Psalm, the longest by far in the Psalter, praises God for giving such splendid laws and instruction for people to live by. The author glorifies and thanks God for the Torah, prays for protection from sinners enraged by others’ fidelity to the law, laments the cost of obedience, delights in the law’s consolations, begs for wisdom to understand the precepts, and asks for the rewards of keeping them. (Psalms, PSALM 119 | USCCB, n.d.)

The Gospel of Luke describes the Rejection of Jesus at Nazareth.

* [4:16–30] Luke has transposed to the beginning of Jesus’ ministry an incident from his Marcan source, which situated it near the end of the Galilean ministry (Mk 6:1–6a). In doing so, Luke turns the initial admiration (Lk 4:22) and subsequent rejection of Jesus (Lk 4:28–29) into a foreshadowing of the whole future ministry of Jesus. Moreover, the rejection of Jesus in his own hometown hints at the greater rejection of him by Israel (Acts 13:46).

* [4:16] According to his custom: Jesus’ practice of regularly attending synagogue is carried on by the early Christians’ practice of meeting in the temple (Acts 2:46; 3:1; 5:12).

* [4:18] The Spirit of the Lord is upon me, because he has anointed me: see note on Lk 3:21–22. As this incident develops, Jesus is portrayed as a prophet whose ministry is compared to that of the prophets Elijah and Elisha. Prophetic anointings are known in first-century Palestinian Judaism from the Qumran literature that speaks of prophets as God’s anointed ones. To bring glad tidings to the poor: more than any other gospel writer Luke is concerned with Jesus’ attitude toward the economically and socially poor (see Lk 6:20, 24; 12:16–21; 14:12–14; 16:19–26; 19:8). At times, the poor in Luke’s gospel are associated with the downtrodden, the oppressed and afflicted, the forgotten and the neglected (Lk 4:18; 6:20–22; 7:22; 14:12–14), and it is they who accept Jesus’ message of salvation.

* [4:21] Today this scripture passage is fulfilled in your hearing: this sermon inaugurates the time of fulfillment of Old Testament prophecy. Luke presents the ministry of Jesus as fulfilling Old Testament hopes and expectations (Lk 7:22); for Luke, even Jesus’ suffering, death, and resurrection are done in fulfillment of the scriptures (Lk 24:25–27, 44–46; Acts 3:18).

* [4:23] The things that we heard were done in Capernaum: Luke’s source for this incident reveals an awareness of an earlier ministry of Jesus in Capernaum that Luke has not yet made use of because of his transposition of this Nazareth episode to the beginning of Jesus’ Galilean ministry. It is possible that by use of the future tense you will quote me…, Jesus is being portrayed as a prophet.

* [4:25–26] The references to Elijah and Elisha serve several purposes in this episode: they emphasize Luke’s portrait of Jesus as a prophet like Elijah and Elisha; they help to explain why the initial admiration of the people turns to rejection; and they provide the scriptural justification for the future Christian mission to the Gentiles.

* [4:26] A widow in Zarephath in the land of Sidon: like Naaman the Syrian in Lk 4:27, a non-Israelite becomes the object of the prophet’s ministry. (Luke, CHAPTER 4 | USCCB, n.d.)

Suzanne Braddock shares her comments on trust and faith.

The lessons I drew from the readings and Gospel called me to hear advice from the humble, but also to listen always for that quiet whispering voice of God giving me what I might mistake for ridiculous guidance (washing in the Jordan?) but to discern God’s wisdom and caring for me in unsuspected ways. I don’t mean hearing voices, just being attentive to the Spirit whose word is peace. To embrace humility and place my faith and trust in God alone.To bring the healing of peace and comfort to those I meet every day. To offer each person I meet a gift of joy or consolation, to ask their name and use it. (Braddock, n.d.)

Don Schwager quotes “By reading Isaiah, Jesus shows he is God and Man,” by Cyril of Alexandria (376-444 AD).

"Now it was necessary that he should manifest himself to the Israelites and that the mystery of his incarnation should now shine forth to those who did not know him. Now that God the Father had anointed him to save the world, he very wisely orders this also [that his fame should now spread widely]. This favor he grants first to the people of Nazareth, because, humanly speaking, he had grown up among them. Having entered the synagogue, therefore, he takes the book to read. Having opened it, he selects a passage in the Prophets which declares the mystery concerning him. By these words he himself tells us very clearly by the voice of the prophet that he would both be made man and come to save the world. For we affirm that the Son was anointed in no other way than by having become like us according to the flesh and taking our nature. Being at once God and man, he both gives the Spirit to the creation in his divine nature and receives it from God the Father in his human nature. It is he who sanctifies the whole creation, both by shining forth from the Holy Father and by bestowing the Spirit. He himself pours forth his own Spirit on the powers above and on those who recognized his appearing. (excerpt from COMMENTARY ON LUKE, HOMILY 12) (Schwager, n.d.)

The Word Among Us Meditation on Luke 4:16-30 comments that while miracles and other signs of God’s presence and action can happen anytime and anywhere, they are more likely to occur in an atmosphere of expectant faith. Clearly, the people in Nazareth lacked faith in Jesus. He sensed this, which is why he told them, “No prophet is accepted in his own native place” (Luke 4:24). How sad that the very people who knew Jesus the best were not able to see his power and glory for themselves!

True faith is always expectant because God is always working, whether in subtle or spectacular ways. So let’s start each day expecting to see how God is moving, acting, and changing hearts. Let’s also expect that he will help our faith to grow so that we can witness to his power and glory right where we are.

“Jesus, increase my faith!” (Meditation on Luke 4:16-30, n.d.)

Friar Jude Winkler comments on the simple words used by Paul to the Corinthians that are contrasted with the failed connection to Stoicism in his preaching in Athens. Jesus' reading from Trito Isaiah recalled the Jubilee Year of liberation and restoration. His family history in work of low stature as an artisan may have contributed to His rejection at Nazareth. Friar Jude reminds us of  Luke’s tendency to be a “Pollyanna” and Jesus Presence and courage as He slips away from the violent crowds .

Fr. Richard Rohr, OFM, introduces theologian Howard Thurman (1899–1981) who shares the sacred connection to nature he first experienced as a child. Even the storms in Florida where Thurman grew up did not provoke fear. 

When the storms blew, the branches of the large oak tree in our backyard would snap and fall. But the topmost branches of the oak tree would sway, giving way just enough to save themselves from snapping loose. I needed the strength of that tree, and, like it, I wanted to hold my ground. Eventually, I discovered that the oak tree and I had a unique relationship. I could sit, my back against its trunk, and feel the same peace that would come to me in my bed at night. I could reach down in the quiet places of my spirit, take out my bruises and my joys, unfold them, and talk about them. I could talk aloud to the oak tree and know that I was understood. It, too, was a part of my reality, like the woods, the night, and the pounding surf, my earliest companions, giving me space. (Rohr, n.d.)

We are offered the guidance of the Spirit to lead us through difficult times of rejection and reveal the path that enables our action to bring truth, goodness, and peace to our environment.

References

Braddock, S. (n.d.). Daily Reflection Of Creighton University's Online Ministries. OnlineMinistries. Retrieved September 2, 2024, from https://onlineministries.creighton.edu/CollaborativeMinistry/090224.html 

Luke, CHAPTER 4 | USCCB. (n.d.). USCCB. Retrieved September 2, 2024, from https://bible.usccb.org/bible/luke/4?16 

Meditation on Luke 4:16-30. (n.d.). The Word Among Us: Homepage. Retrieved September 2, 2024, from https://wau.org/meditations/2024/09/02/1065420/ 

1 Corinthians, CHAPTER 2 | USCCB. (n.d.). USCCB. Retrieved September 2, 2024, from https://bible.usccb.org/bible/1corinthians/2?1 

Psalms, PSALM 119 | USCCB. (n.d.). USCCB. Retrieved September 2, 2024, from https://bible.usccb.org/bible/psalms/119? 

Rohr, R. (n.d.). Daily Meditations — Center for Action and Contemplation. Center for Action and Contemplation. Retrieved September 2, 2024, from https://cac.org/daily-meditations/childlike-trust/ 

Schwager, D. (n.d.). No Prophet Is Acceptable in His Own Country. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved September 2, 2024, from https://www.dailyscripture.net/daily-meditation/?ds_year=2024&date=sep2 

Light of Justice and Love

The texts from the Roman Catholic Lectionary today challenge us to assess how our practices as Christians are adding zest to our relationships and demonstrating mercy, love, and justice in our actions.

Both-And of Christianity

The reading from the Book of the Prophet Isaiah exhorts us to the authentic fast that leads to blessing.

* [58:6–12] Fasting is not genuine without reforming one’s way of life. A true social morality will ensure prosperity. (Isaiah, CHAPTER 58, n.d.)

Psalm 112 praises the Blessings of the Righteous.

* [Psalm 112] An acrostic poem detailing the blessings received by those who remain close to God by obedience to the commandments. Among their blessings are children (Ps 112:2), wealth that enables them to be magnanimous (Ps 112:3, 5, 9), and virtue by which they encourage others (Ps 112:4). The just person is an affront to the wicked, whose hopes remain unfulfilled (Ps 112:10). The logic resembles Ps 1; 111. (Psalms, PSALM 112, n.d.)

The reading from the First Letter of Paul to the Corinthians proclaims Christ Crucified.

* [2:3] The weakness of the crucified Jesus is reflected in Paul’s own bearing (cf. 2 Cor 10–13). Fear and much trembling: reverential fear based on a sense of God’s transcendence permeates Paul’s existence and preaching. Compare his advice to the Philippians to work out their salvation with “fear and trembling” (Phil 2:12), because God is at work in them just as his exalting power was paradoxically at work in the emptying, humiliation, and obedience of Jesus to death on the cross (Phil 2:6–11).

* [2:4] Among many manuscript readings here the best is either “not with the persuasion of wisdom” or “not with persuasive words of wisdom,” which differ only by a nuance. Whichever reading is accepted, the inefficacy of human wisdom for salvation is contrasted with the power of the cross. (1 Corinthians, CHAPTER 2, n.d.)

In the Gospel of Matthew, Jesus uses the metaphor of Salt and Light.

* [5:13–16] By their deeds the disciples are to influence the world for good. They can no more escape notice than a city set on a mountain. If they fail in good works, they are as useless as flavorless salt or as a lamp whose light is concealed.

* [5:13] The unusual supposition of salt losing its flavor has led some to suppose that the saying refers to the salt of the Dead Sea that, because chemically impure, could lose its taste. (Matthew, CHAPTER 5, n.d.)

Eileen Burke-Sullivan reflects that a few years ago, a dear friend of hers was suffering from crippling depression.

The illness of Clinical Depression is simply that, an illness.  Like cancer, heart disease or other ills of the body it requires more than willing it to go away.  Like all illnesses it is subject to God’s healing, and we should consistently pray for that for others and for ourselves.   For the great swath of humans who experience other forms of the gloom of hopelessness, the light of God’s mercy and forgiveness might well be the light of healing.  The light of compassion, after the death of a loved, one may bring surcease from grief’s most insidious anguish.  The sense of ennui that pervades so much of Western Culture may be addressed by the labor of bringing the light of hope to others.  Anxiety about tomorrow’s possibilities may be healed by confidence that a loving God holds us in care.

It is well for us in the Northern Hemisphere still caught in the throes of deep winter darkness to remember the light that God brings to us through the practices of unselfishness, justice, and compassion.  It is worth seeking the path of those ways given in today’s scriptures and the prayers of the Liturgy.

“Care for the needy and your light will break forth like the dawn” - Gospel antiphon of morning prayer. (Burke, n.d.)

Don Schwager quotes “The Light of Truth,” by Chromatius (died 406 AD).

The Lord has already called his disciples the "salt of the earth" because they seasoned with divine wisdom the hearts of the human race which had been made tasteless by the devil. Now he also calls them the "light of the world." For, illumined by his very own self who is the true and eternal light, they too become light within the darkness. For since he himself is the sun of righteousness, he rightly also calls his disciples "light of the world." Through them, as if through shining rays, he poured the light of his knowledge on the entire world. For by showing the light of truth, the Lord's disciples made the darkness of error flee from people's hearts. (excerpt from TRACTATE ON MATTHEW 19.1.1-2) (Schwager, n.d.)

The Word Among Us Meditation on Matthew 5:13-16 comments that our works of mercy can also contribute toward the kind of society that reflects God’s priorities. How? The mercy we show people changes our own hearts. We see other people as beloved children of God, and that affects the way we act. And people notice. When, for instance, we sacrifice a night out so that we can give time or money to the needy, our corner of the world begins to look a little more like God’s kingdom. When his generosity starts to overcome our selfishness or materialism, we help the people around us see that something different, something better, is possible. And, as Isaiah says, our “light shall break forth like the dawn” (58:8).

What concrete ways can God show his mercy through you? Start at your parish. It likely has programs to serve the poor or reach out to those in need. Maybe you could work at a homeless shelter or even start an outreach like serving lunches at a soup kitchen. Get involved, and let the light of God’s likeness shine forth.

“Father, I want my actions to glorify you!” (Meditation on Matthew 5:13-16, n.d.)

Friar Jude Winkler sets the scene facing the exiles returning from Babylon to disappointment at the state of Jerusalem. The text  from Trito-Isaiah points to the failure of the exiles to find God in service to the needy. The approach of Paul to his audience in Corinth is contrasted with the failure to impact the Stoic philosophers in Athens. Friar Jude suggests that our salt and light for the world should be expressed with the joy and happiness of children pouring out of school for recess.

Fr. Richard Rohr, OFM, summarized his wide variety of teachings into seven central themes. We now call them “Seven Themes of an Alternative Orthodoxy.” During the final CONSPIRE conference in 2021, Father Richard shared how these Seven Themes came to be. David Benner, a spiritual writer and friend of Father Richard, writes that The Seven Themes“ are more than simply the themes that have organized Richard Rohr’s life’s work; they are the fundamental issues that any serious Christian must engage in to develop a healthy and holistic spiritual worldview.” [3]

From the CAC website: 

1. Scripture as validated by experience, and experience as validated by Tradition, are good scales for one’s spiritual worldview. (METHODOLOGY) 

2. If God is Trinity and Jesus is the face of God, then it is a benevolent universe. God is not someone to be afraid of but is the Ground of Being and on our side. (FOUNDATION) 

3. For those who see deeply there is only One Reality. By reason of the Incarnation, there is no truthful distinction between sacred and profane. (FRAME) 

4. Everything belongs. No one needs to be punished, scapegoated, or excluded. We cannot directly fight or separate ourselves from evil or untruth. Evil becomes apparent when exposed to the Truth. (ECUMENICAL) 

5. The “separate self” is the major problem, not the shadow self which only takes deeper forms of disguise. (TRANSFORMATION) 

6. The path of descent is the path of transformation. Struggle, failure, relapse, death, and woundedness are our primary teachers, rather than ideas or doctrines. (PROCESS). 

7. Nonduality is the highest level of consciousness. Divine union, not private perfection, is the goal of all religion. (GOAL) [2] (Rohr, 2023) 

The symbols of salt and light help us focus on the nature of the flavour and illumination we are gifted to bring to our environment when others “taste and see” through encounter with us.

References

Burke, E. (n.d.). Creighton U. Daily Reflection. Online Ministries. Retrieved February 5, 2023, from https://onlineministries.creighton.edu/CollaborativeMinistry/020523.html 

Isaiah, CHAPTER 58. (n.d.). USCCB. Retrieved February 5, 2023, from https://bible.usccb.org/bible/isaiah/58?7 

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

Meditation on Matthew 5:13-16. (n.d.). The Word Among Us: Homepage. Retrieved February 5, 2023, from https://wau.org/meditations/2023/02/05/601659/ 

1 Corinthians, CHAPTER 2. (n.d.). USCCB. Retrieved February 5, 2023, from https://bible.usccb.org/bible/1corinthians/2?1 

Psalms, PSALM 112. (n.d.). USCCB. Retrieved February 5, 2023, from https://bible.usccb.org/bible/psalms/112?4 

Rohr, R. (2023, February 5). The Seven Themes — Center for Action and Contemplation. Center for Action and Contemplation. Retrieved February 5, 2023, from https://cac.org/daily-meditations/the-seven-themes-2023-02-05/ 

Schwager, D. (n.d.). You Are the Salt of the Earth and Light of the World. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved February 5, 2023, from https://www.dailyscripture.net/daily-meditation/?ds_year=2023&date=feb5