Come and See

The texts from the Roman Catholic Lectionary today challenge us to listen to the messages in the events of our life that call us to greater intimacy with God and the people in our environment.

Come and See

The reading from the First Book of Samuel describes the Revelation to Samuel.

* [3:2–18] The call of Samuel: This section may be divided as follows: 1. the triple summons (vv. 2–9); 2. God’s revelation (vv. 10–14); 3. Samuel informs Eli (vv. 15–18).

* [3:3] Not yet extinguished: referring to the nighttime setting of this narrative (cf. Ex 27:20–21) and foreshadowing a permanently extinguished lamp when the ark is captured and Shiloh destroyed. (1 Samuel, CHAPTER 3, n.d.)

Psalm 40 is a thanksgiving for Deliverance and a Prayer for Help.

* [Psalm 40] A thanksgiving (Ps 40:2–13) has been combined with a lament (Ps 40:14–17) that appears also in Ps 70. The psalmist describes the rescue in spatial terms—being raised up from the swampy underworld to firm earth where one can praise God (Ps 40:2–4). All who trust God will experience like protection (Ps 40:5–6)! The Psalm stipulates the precise mode of thanksgiving: not animal sacrifice but open and enthusiastic proclamation of the salvation just experienced (Ps 40:7–11). A prayer for protection concludes (Ps 40:12–17). (Psalms, PSALM 40 | USCCB, n.d.)

In the reading from the First Letter to the Corinthians, Paul teaches about sexual immorality.

* [6:12–20] Paul now turns to the opinion of some Corinthians that sexuality is a morally indifferent area (1 Cor 6:12–13). This leads him to explain the mutual relation between the Lord Jesus and our bodies (1 Cor 6:13b) in a densely packed paragraph that contains elements of a profound theology of sexuality (1 Cor 6:15–20).

* [6:12–13] Everything is lawful for me: the Corinthians may have derived this slogan from Paul’s preaching about Christian freedom, but they mean something different by it: they consider sexual satisfaction a matter as indifferent as food, and they attribute no lasting significance to bodily functions (1 Cor 6:13a). Paul begins to deal with the slogan by two qualifications, which suggest principles for judging sexual activity. Not everything is beneficial: cf. 1 Cor 10:23, and the whole argument of 1 Cor 8–10 on the finality of freedom and moral activity. Not let myself be dominated: certain apparently free actions may involve in fact a secret servitude in conflict with the lordship of Jesus.

* [6:15b–16] A prostitute: the reference may be specifically to religious prostitution, an accepted part of pagan culture at Corinth and elsewhere; but the prostitute also serves as a symbol for any sexual relationship that conflicts with Christ’s claim over us individually. The two…will become one flesh: the text of Gn 2:24 is applied positively to human marriage in Matthew and Mark, and in Eph 5:29–32: love of husband and wife reflect the love of Christ for his church. The application of the text to union with a prostitute is jarring, for such a union is a parody, an antitype of marriage, which does conflict with Christ’s claim over us. This explains the horror expressed in 15b.

* [6:18] Against his own body: expresses the intimacy and depth of sexual disorder, which violates the very orientation of our bodies.

* [6:19–20] Paul’s vision becomes trinitarian. A temple: sacred by reason of God’s gift, his indwelling Spirit. Not your own: but “for the Lord,” who acquires ownership by the act of redemption. Glorify God in your body: the argument concludes with a positive imperative to supplement the negative “avoid immorality” of 1 Cor 6:18. Far from being a terrain that is morally indifferent, the area of sexuality is one in which our relationship with God (and his Christ and his Spirit) is very intimately expressed: he is either highly glorified or deeply offended. (1 Corinthians, CHAPTER 6, n.d.)

The Gospel of John introduces the First Disciples of Jesus.

* [1:36] John the Baptist’s testimony makes his disciples’ following of Jesus plausible.

* [1:37] The two disciples: Andrew (Jn 1:40) and, traditionally, John, son of Zebedee (see note on Jn 13:23).

* [1:39] Four in the afternoon: literally, the tenth hour, from sunrise, in the Roman calculation of time. Some suggest that the next day, beginning at sunset, was the sabbath; they would have stayed with Jesus to avoid travel on it.

* [1:41] Messiah: the Hebrew word māśiâh, “anointed one” (see note on Lk 2:11), appears in Greek as the transliterated messias only here and in Jn 4:25. Elsewhere the Greek translation christos is used.

* [1:42] Simon, the son of John: in Mt 16:17, Simon is called Bariona, “son of Jonah,” a different tradition for the name of Simon’s father. Cephas: in Aramaic = the Rock; cf. Mt 16:18. Neither the Greek equivalent Petros nor, with one isolated exception, Cephas is attested as a personal name before Christian times. (John, CHAPTER 1 | USCCB, n.d.)

Cindy Costanzo comments that spending time in prayer with God has made a significant difference in her life.

The times I have carved away for prayer, to be quiet and listen have provided an opportunity to deepen my relationship with God. My choices, my friends, where I have worked, who I married, where I sent my children to school, what I do for entertainment, how I worship; basically all that I do has been impacted because of my prayer time with God.  The more time in prayer the more time I yearn. I have found these practices so valuable in my ability to hear/recognize God’s voice and feel God’s presence. (Costanzo, 2024)

Don Schwager quotes “The first disciples longing for the Messiah,” by John Chrysostom (349-407 AD).

"Andrew, after having stayed with Jesus and after having learned what he did, did not keep the treasure to himself but hurries and races to his brother in order to let him know the good things Jesus has shared with him. But why hasn't John mentioned what they talked about? How do we know this is why they 'stayed with him'?... Observe what Andrew says to his brother, 'We have found the Messiah, which is, being interpreted, the Christ.' You see how, in a short time, he demonstrates not only the persuasiveness of the wise teacher but also his own longing that he had from the beginning. For this word, 'we have found,' is the expression of a soul that longs for his presence, looking for his coming from above, and is so ecstatic when what he is looking for happens that he hurries to tell others the good news. This is what brotherly affection, natural friendship, is all about when someone is eager to extend a hand to another when it comes to spiritual matters. Also see how he adds the article, for he does not say 'Messiah' but 'the Messiah.' They were expecting the Christ who would have nothing in common with the others." (excerpt from HOMILIES ON THE GOSPEL OF JOHN 19.1) (Schwager, n.d.)

The Word Among Us Meditation on 1 Samuel 3:3-10, 19 comments that this same God wants to speak to us! It’s not hard to hear him, but like Samuel, we need to learn to listen.

It’s not easy to hear God’s voice when we’re surrounded by noise. So to listen for the Lord, we will need to find a quiet place away from the clatter that can drown out the Lord’s voice. We may need to silence our anxious thoughts and doubts, too. But with God’s help, we can set aside those thoughts and listen for his voice instead. “Quiet my heart, Lord. I’m listening for you.”

“Speak, Lord, your servant is listening.” (Meditation on 1 Samuel 3:3-10, 19, n.d.)

Friar Jude Winkler describes the charismatic calling of Samuel to be dedicated to the Lord. Paul, in the port city of Corinth asserts that our bodies, as Temples of the Holy Spirit. are not intended for immorality. Friar Jude looks at the multiple meanings in the Aramaic used by the Baptist and the contrast in John’s Gospel between the beloved disciple and Peter the “rock head”.

Fr. Richard Rohr, OFM, writes that holding the tension of paradox helps us grow in consciousness and love.

I am talking about just holding the tension, not necessarily finding a resolution or closure to paradox. We must agree to live without resolution, at least for a while. This is very difficult for most people, largely because we have not been taught how to do this mentally or emotionally. We didn’t know we could—or even should. As Paul seems to say (and I paraphrase), hope would not be the virtue that it is if it led us to quick closure and we did not have to “wait for it with patience” (Romans 8:24–25).

I think opening to this holding pattern is the very name and description of faith. Unfortunately, in Christianity, faith largely became believing things to be true or false (intellectual assent) instead of giving people concrete practices so they could themselves know how to open up (faith), hold on (hope), and allow an infilling from another Source (love).

We must move from a belief-based religion to a practice-based religion, or little will change. We will merely continue to argue about what we are supposed to believe and who the unbelievers are. We need contemplative practices to loosen our egoic attachment to certainty and retrain our minds to understand the wisdom of paradox. [1] (Rohr, 2024)

We reflect on the response of the disciples to “come and see” as we attend to the promptings of the Spirit to follow Jesus.

References

Costanzo, C. (2024, January 14). Daily Reflection Of Creighton University's Online Ministries. Online Ministries. Retrieved January 14, 2024, from https://onlineministries.creighton.edu/CollaborativeMinistry/011424.html 

John, CHAPTER 1 | USCCB. (n.d.). Daily Readings. Retrieved January 14, 2024, from https://bible.usccb.org/bible/john/1?35 

Meditation on 1 Samuel 3:3-10, 19. (n.d.). The Word Among Us: Homepage. Retrieved January 14, 2024, from https://wau.org/meditations/2024/01/14/874873/ 

1 Corinthians, CHAPTER 6. (n.d.). USCCB. Retrieved January 14, 2024, from https://bible.usccb.org/bible/1corinthians/6?13 

1 Samuel, CHAPTER 3. (n.d.). USCCB. Retrieved January 14, 2024, from https://bible.usccb.org/bible/1samuel/3?3 

Psalms, PSALM 40 | USCCB. (n.d.). Daily Readings. Retrieved January 14, 2024, from https://bible.usccb.org/bible/psalms/40?2 

Rohr, R. (2024, January 14). The Inefficiency of Faith — Center for Action and Contemplation. Center for Action and Contemplation. Retrieved January 14, 2024, from https://cac.org/daily-meditations/the-inefficiency-of-faith/ 

Schwager, D. (n.d.). We Have Found the Messiah! Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved January 14, 2024, from https://www.dailyscripture.net/daily-meditation/?ds_year=2024&date=jan14 

Community Scandal and Healing

The texts from the Roman Catholic Lectionary today challenge us to awareness of the impact of individual sinful acts on the spiritual health of the community.

Healing of the Community

The reading from the First Letter of Paul to the Corinthians shares how sexual immorality defiles the Church.

* [5:1–13] Paul first deals with the incestuous union of a man with his stepmother (1 Cor 5:1–8) and then attempts to clarify general admonitions he has given about associating with fellow Christians guilty of immorality (1 Cor 5:9–13). Each of these three brief paragraphs expresses the same idea: the need of separation between the holy and the unholy.

* [5:2] Inflated with pride: this remark and the reference to boasting in 1 Cor 5:6 suggest that they are proud of themselves despite the infection in their midst, tolerating and possibly even approving the situation. The attitude expressed in 1 Cor 6:2, 13 may be influencing their thinking in this case.

* [5:5] Deliver this man to Satan: once the sinner is expelled from the church, the sphere of Jesus’ lordship and victory over sin, he will be in the region outside over which Satan is still master. For the destruction of his flesh: the purpose of the penalty is medicinal: through affliction, sin’s grip over him may be destroyed and the path to repentance and reunion laid open. With Paul’s instructions for an excommunication ceremony here, contrast his recommendations for the reconciliation of a sinner in 2 Cor 2:5–11.

* [5:6] A little yeast: yeast, which induces fermentation, is a natural symbol for a source of corruption that becomes all-pervasive. The expression is proverbial. (1 Corinthians, CHAPTER 5, n.d.)

Psalm 5 implores trust in God for deliverance from enemies.

* [Psalm 5] A lament contrasting the security of the house of God (Ps 5:8–9, 12–13) with the danger of the company of evildoers (Ps 5:5–7, 10–11). The psalmist therefore prays that God will hear (Ps 5:2–4) and grant the protection and joy of the Temple. (Psalms, PSALM 5, n.d.)

In the Gospel of Luke, Jesus heals the man with a withered hand on the Sabbath.

* [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. (Luke, CHAPTER 6, n.d.)

Suzanne Braddock comments that Jesus simply heals, despite knowing that this will enrage the scribes and Pharisees, perhaps setting in motion the ultimate plot to kill him. She is struck with the simplicity of Jesus, cutting through the situation with few words, just the clear action of compassion despite the risk of personal danger.

I heard his words as if they were addressed to me personally. An invitation to come up and stand before him. To offer whatever is withered in me – my lukewarmness, my lack of faith, my self-preoccupation, my lack of charity , any illness of mind, body or spirit– and present these for his healing. To save life rather than destroy it. For, as Saint Mother Teresa often said, with God nothing is impossible.

Loving Father, I stand before you and hold out what is withered in me for your love and healing.  May I be courageous in the exercise of compassion.  Amen (Braddock, n.d.)

Don Schwager quotes “Jesus heals to teach the Pharisees mercy,” by Cyril of Alexandria (376-444 AD).

"The miracle sometimes converts to faith those who had disbelieved the word, but the Pharisees watched him to see if he would heal on the sabbath. The nature of an envious person is such that he makes the praises of others food for his own disease and is wickedly maddened by their reputation. Once more he spoke to this; 'he reveals deep and mysterious things; he knows what is in the darkness, and the light dwells with him' (Daniel 2:22). And why did he do this? Perhaps it might be to move the cruel and unpitying Pharisee to compassion. The man's malady [his withered hand] perhaps might shame them and persuade them to dispel the flames of their envy.

"This question is most wise indeed and a most suitable statement to meet their folly. If it is lawful to do good on the sabbath and nothing prevents the sick being pitied by God, cease picking up opportunities for fault-finding against Christ and bringing down on your own head the sentence which the Father has decreed against those who dishonor the Son. You have heard the Father where he says of the Son by the voice of David, 'I will crush his foes before him and strike down those who hate him' (Psalm 89:23). But if it is not lawful to do good on the sabbath and the law forbids the saving of life, you have made yourself an accuser of the law." (quote from COMMENTARY ON LUKE, HOMILY 23). (Schwager, n.d.)

The Word Among Us Meditation on 1 Corinthians 5:1-8 comments that in today’s first reading, St. Paul uses the analogy of yeast to describe sin. He is warning the Corinthians that if they tolerate sin among their members—like the incest that Paul refers to in this passage—they risk infecting the entire community. And so he tells them to clear out the “old yeast” of sin so that they can become the “unleavened bread” of holiness (1 Corinthians 5:7, 8).

We all know how difficult it can be to break free from sin. Sometimes it takes years, or even a lifetime. But don’t give up! Keep working to clear out the old yeast so that you can become the unleavened bread that God has called you to be.

“Jesus, I want to be pure, unleavened bread for you. Help me to root out the sin in my life.” (Meditation on 1 Corinthians 5:1-8, n.d.)

Friar Jude Winkler comments that Corinth dealt with the problems of sexual immorality like many port cities of that time. Paul sought to expel the immoral man for the good of the community, the good of outsiders to know that Christians stand for something, and the good of the man to confront his sinfulness. Friar Jude reminds us that our compassionate action may be met by the cynicism that Jesus received from the Pharisees.

Fr. Richard Rohr, OFM, notes that for author and depth psychologist Carol Pearson, the Fisher King is an archetype connected to inner places of suffering and longing.

Many times in our lives, we find ourselves in the position of the Fisher King. Something is not right. We feel wounded, disconnected from ourselves, and our kingdoms reflect our inner state. Often, we do not initially notice our own wounding; we just find ourselves unhappy with our lives. Answers that previously worked for us no longer serve. . . .

The part of us that is fragmented, split, and wounded—that knows of the splendor of the Soul, but cannot connect that splendor with our everyday lives—is the Fisher King. The young knight [Parsifal in the Germanic version] is the seeker in each of us, yearning for the Grail [DM team: the soul, our True Selves]. The Grail offers the capacity for renewal, forgiveness, and transformation. It also is within us. [1] Rohr, 2022)

Father Richard speaks of what is required when we find ourselves in such suffering.

The journey to happiness involves finding the courage to go down into ourselves and to take responsibility for what’s there. All of it. This means looking at the self without flinching, owning up to whatever wreckage we find, while also acknowledging that there are some promises and some energy there.

The aim is to experience the fact that everything belongs—the good, the bad, and the ugly. Often this is hard—especially coming to terms with the ugly—and may take living a while. When I was almost fifty, I began to realize that more clearly. I could see myself better. At twenty-five, I had no strong sense that everything belonged, but it did, and it does. [RR: Now, at seventy-nine, I guess I am ready to believe and even trust that “everything belongs.” It has become my motto and my mantra.] (Rohr, 2022)

We as members of the Body of Christ are called to the compassionate action modeled by Jesus towards people in need knowing that our individual charity helps present our faith community favourably to others.

References

Braddock, S. (n.d.). Creighton U. Daily Reflection. Online Ministries. Retrieved September 5, 2022, from https://onlineministries.creighton.edu/CollaborativeMinistry/090522.html 

Luke, CHAPTER 6. (n.d.). USCCB. Retrieved September 5, 2022, from https://bible.usccb.org/bible/luke/6?6 

Meditation on 1 Corinthians 5:1-8. (n.d.). The Word Among Us: Homepage. Retrieved September 5, 2022, from https://wau.org/meditations/2022/09/05/482693/ 

1 Corinthians, CHAPTER 5. (n.d.). USCCB. Retrieved September 5, 2022, from https://bible.usccb.org/bible/1corinthians/5 

Psalms, PSALM 5. (n.d.). USCCB. Retrieved September 5, 2022, from https://bible.usccb.org/bible/psalms/5?5 

Rohr, R. (2022, September 5). The Fisher King — Center for Action and Contemplation. Center for Action and Contemplation. Retrieved September 5, 2022, from https://cac.org/daily-meditations/the-fisher-king-2022-09-05/ 

Schwager, D. (n.d.). Is It Lawful to Save Life or to Destroy It? Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved September 5, 2022, from https://www.dailyscripture.net/daily-meditation/?ds_year=2022&date=sep5