Revelation in Time

The texts from the Roman Catholic Lectionary today remind us that our journey within time through experiences both good and bad is the environment in which the Spirit reveals the Love of God to us. The reading from the Book of Ecclesiastes expresses that everything has its time as we consider our God-Given task.

Guiding our Journey

* [3:1–8] The fourteen pairs of opposites describe various human activities. The poem affirms that God has determined the appropriate moment or “time” for each. Human beings cannot know that moment; further, the wider course of events and purposes fixed by God are beyond them as well.

* [3:11] The timeless: others translate “eternity,” “the world,” or “darkness.” The author credits God with keeping human beings ignorant about God’s “work”—present and future. (Ecclesiastes, CHAPTER 3, n.d.)

Psalm 144 is a prayer for national deliverance and security.

* [Psalm 144] The Psalm may reflect a ceremony in which the king, as leader of the army, asked God’s help (Ps 144:1–8). In Ps 144:9 the poem shifts abruptly from pleading to thanksgiving, and (except for Ps 144:11) shifts again to prayer for the people. The first section (Ps 144:1–2) is a prayer of thanks for victory; the second (Ps 144:3–7a), a humble acknowledgment of human nothingness and a supplication that God show forth saving power; the third (Ps 144:9–11), a promise of future thanksgiving; the fourth (Ps 144:12–15), a wish for prosperity and peace. A prayer for deliverance from treacherous foes serves as a refrain after the second and third sections (Ps 144:7b–8, 11). Except for its final section, the Psalm is made up almost entirely of verses from other Psalms. (Psalms, PSALM 144, n.d.)

The Gospel of Luke presents Peter’s declaration about Jesus, Who foretells His Death and Resurrection.

* [9:18–22] This incident is based on Mk 8:27–33, but Luke has eliminated Peter’s refusal to accept Jesus as suffering Son of Man (Mk 8:32) and the rebuke of Peter by Jesus (Mk 8:33). Elsewhere in the gospel, Luke softens the harsh portrait of Peter and the other apostles found in his Marcan source (cf. Lk 22:39–46, which similarly lacks a rebuke of Peter that occurs in the source, Mk 14:37–38).

* [9:18] When Jesus was praying in solitude: see note on Lk 3:21.

* [9:20] The Messiah of God: on the meaning of this title in first-century Palestinian Judaism, see notes on Lk 2:11 and on Mt 16:13–20 and Mk 8:27–30. (Luke, CHAPTER 9, n.d.)

David Crawford uses the idea of a tandem bike to talk about a relationship with God.

 We begin our relationship with Christ seated in back, helping us by pedaling while we maintain control of where we want to go.  At some point, we reluctantly switch places, although (the poet notes): I did not trust Him, at first, in control of my life. I thought He'd wreck it[.]”  However, Jesus is a better bike/life pilot, able to navigate in ways we cannot, to take us places we otherwise could not go, and to do things we otherwise could not do.  All aspects of the journey became so much better once the poet learned to trust.

Joy is also essential.  Bishop Desmond Tutu talks about joy, not as a feeling, but as a faithful way of approaching life in good times and bad.  His bad times, of course, included a long battle against South African apartheid and a fight with cancer in his later years.(Crawford, 2018)

Don Schwager quotes “Peter confesses that Jesus is God's Anointed Son and Savior of all,” by Cyril of Alexandria (376-444 AD).

"You see the skillfulness of the question. He [Jesus] did not at once say, 'Who do you say that I am?' He refers to the rumor of those that were outside their company. Then, having rejected it and shown it unsound, he might bring them back to the true opinion. It happened that way. When the disciples had said, 'Some, John the Baptist, and others, Elijah, and others, that some prophet of those in old time has risen up,' he said to them, 'But you, who do you say that I am?' Oh! how full of meaning is that word you! He separates them from all others, that they may also avoid the opinions of others. In this way, they will not conceive an unworthy idea about him or entertain confused and wavering thoughts. Then they will not also imagine that John had risen again, or one of the prophets. 'You,' he says, 'who have been chosen,' who by my decree have been called to the apostleship, who are the witnesses of my miracles. Who do you say that I am?'"(excerpt from COMMENTARY ON LUKE, HOMILY 49) (Schwager, n.d.)

The Word Among Us Meditation on Luke 9:18-22 comments that we have become convinced that Jesus truly is the Son of God—something even the disciples weren’t sure about at the time. We proclaim this truth every week at Mass when we recite the Creed. We do it so often, in fact, that it can seem routine, even ordinary. But it is extraordinary. Together as one body, we declare our belief in a God who became human, who suffered, died, and rose again. We have come to know Jesus through the work of the Holy Spirit, and so we boldly proclaim our faith in him as the Son of God.

You might want to try focusing on a portion of the Creed in your prayer each day. Think about each statement as you declare it. Ask the Lord to highlight one or two phrases to you and to reveal himself even more to you. Then, on Sunday at Mass, pause before the Creed and thank Jesus for revealing his truth to you, to whatever degree you understand it. Pray that the Spirit would help you to find a way to share this great good news with someone so that they too can join Peter in his proclamation.

“Jesus, you are the Christ, the Son of God!” (Meditation on Luke 9:18-22, n.d.)

Friar Jude Winkler comments that in the Book of Qoheleth, we consider that there is a rhythm in life that we should not fight but we “go with the flow”. After praying, one of 11 times in Luke, Jesus hears Peter’s proclamation of His identity as Messiah. Friar Jude reminds us that Jesus connects His identity to the “Son of Man” in Daniel and the “Suffering Servant” in Isaiah.

The Franciscan Media post about Padre Pio notes that Pope John Paul II canonized Padre Pio of Pietrelcina on June 16, 2002. It was the 45th canonization ceremony in Pope John Paul’s pontificate. More than 300,000 people braved blistering heat as they filled St. Peter’s Square and nearby streets. They heard the Holy Father praise the new saint for his prayer and charity. “This is the most concrete synthesis of Padre Pio’s teaching,” said the pope. He also stressed Padre Pio’s witness to the power of suffering. If accepted with love, the Holy Father stressed, such suffering can lead to “a privileged path of sanctity.”

Referring to that day's Gospel (Matthew 11:25-30) at Padre Pio’s canonization Mass in 2002, Saint John Paul II said: “The Gospel image of ‘yoke’ evokes the many trials that the humble Capuchin of San Giovanni Rotondo endured. Today we contemplate in him how sweet is the ‘yoke’ of Christ and indeed how light the burdens are whenever someone carries these with faithful love. The life and mission of Padre Pio testify that difficulties and sorrows, if accepted with love, transform themselves into a privileged journey of holiness, which opens the person toward a greater good, known only to the Lord.” (Saint Pio of Pietrelcina, n.d.)

Fr. Richard Rohr, OFM, draws on the archetype of the wise ruler to describe what it means to be a “grand” parent, someone who has become a mature elder.

The soul of the grand parent is large enough to embrace the death of the ego and to affirm the life of God in itself and others, despite all imperfections. Its spaciousness accepts all the opposites in life—masculine and feminine, unity and difference, victory and defeat, us and them and so on—because it has accepted the opposition of death itself. Grand parents know that their beliefs have less to do with unarguable conclusions than scary encounters with life and the living God. They have come to realize that spiritual growth is not so much learning as it is unlearning, a radical openness to the truth no matter what the consequences or where it leads. They understand that they do not so much grasp the truth as let go of their egos, which are usually nothing more than obstacles to the truth.

I cannot imagine a true grand father or grand mother who is not a contemplative in some form. And contemplatives are individuals who live in and return to the center within themselves, and yet they know that they are not the Center. They are only a part, but a gracious and grateful part at that. (Rohr, 2022)

Even as we “go with the flow” in our journey, we encounter events that reveal a vision of Divine Presence and care that maintains our love and joy in life.

References

Crawford, D. (2018, December 5). Daily Reflection Of Creighton University's Online Ministries. OCreighton University's Online Ministries. Retrieved September 23, 2022, from https://onlineministries.creighton.edu/CollaborativeMinistry/092322.html 

Ecclesiastes, CHAPTER 3. (n.d.). USCCB. Retrieved September 23, 2022, from https://bible.usccb.org/bible/ecclesiastes/3?1 

Luke, CHAPTER 9. (n.d.). USCCB. Retrieved September 23, 2022, from https://bible.usccb.org/bible/luke/9?18 

Meditation on Luke 9:18-22. (n.d.). The Word Among Us: Homepage. Retrieved September 23, 2022, from https://wau.org/meditations/2022/09/23/494365/ 

Psalms, PSALM 144. (n.d.). USCCB. Retrieved September 23, 2022, from https://bible.usccb.org/bible/psalms/144?1 

Rohr, R. (2022, September 23). Becoming a Grand Parent — Center for Action and Contemplation. Center for Action and Contemplation. Retrieved September 23, 2022, from https://cac.org/daily-meditations/becoming-a-grand-parent-2022-09-23/ 

Saint Pio of Pietrelcina. (n.d.). Franciscan Media. Retrieved September 23, 2022, from https://www.franciscanmedia.org/saint-of-the-day/saint-pio-of-pietrelcina 

Schwager, D. (n.d.). Who Do You Say That Jesus Is? Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved September 23, 2022, from https://www.dailyscripture.net/daily-meditation/?ds_year=2022&date=sep23 

Pray and Live Fruitfully

 

The texts from the Roman Catholic Lectionary today challenge us to contemplate our response to encounters with the Divine that occur “out of season”.

Unexpected encounter

 

The reading from the Book of Sirach is a hymn in honour of our ancestors.

 * [44:1–15] The reader is here introduced to those people of Israel, later mentioned by name, who through various achievements and beneficial social activities have acquired great renown (vv. 1–8, 14–15); and also to those who, though forgotten, endure through the fruit of their virtues and through their families because of God’s covenant with them (vv. 9–15).1

Psalm 149 is praise for God’s goodness to Israel.

 

* [Psalm 149] A hymn inviting the people of Israel to celebrate their God in song and festive dance (Ps 149:1–3, 5) because God has chosen them and given them victory (Ps 149:4). The exodus and conquest are the defining acts of Israel; the people must be ready to do again those acts in the future at the divine command (Ps 149:6–9).2

In the Gospel of Mark, Jesus curses the Fig Tree, cleanses the Temple, and returns to the withered Fig Tree.

 

* [11:12–14] Jesus’ search for fruit on the fig tree recalls the prophets’ earlier use of this image to designate Israel; cf. Jer 8:13; 29:17; Jl 1:7; Hos 9:10, 16. Cursing the fig tree is a parable in action representing Jesus’ judgment (Mk 11:20) on barren Israel and the fate of Jerusalem for failing to receive his teaching; cf. Is 34:4; Hos 2:14; Lk 13:6–9.3

Edward Morse asks how might these lessons shape our prayers? Will we ask for a sign -- for a mountain to be cast into the sea?  Or will we instead seek after goodness – including the good of forgiveness and the transformation that comes from opening up channels for mercy by extending it to others?

 

Lord, today help us to ponder honestly, to listen patiently, and to trust you for the answers we need.  We have no real control over today, let alone tomorrow.  All time is in your hands.  Help us to leave pretense aside and honestly and humbly come to you as we are, seeking your mercy and sharing its blessings with others.  Thanks be to God.4

Don Schwager quotes “Attaining the fruit of mercy and goodness in the school of Christ,” by Augustine of Hippo, 354-430 A.D.

 

"Some who witnessed Christ's miracles did not understand what they meant, and how they spoke to those who knew they had special meaning. They wondered only at the miracles themselves. Others both marveled at the miracles, and attained some preliminary understanding of them. For this we must come to the school of Christ himself. Those fixed only upon the plain sense of Scripture tend to focus merely upon miracle for miracles' sake. Hence they may prematurely conclude that Jesus himself was ignorant of the time of the year, something any ordinary farmer could discern. For it was not yet the season for the tree to bear fruit. Nevertheless, since he was hungry, he looked for fruit on the tree (Mark 11:13). Does this imply that Christ knew less than what every peasant could easily discern? Surely not. Wouldn't you expect the maker of the fig tree to know what the ordinary orchard worker would know in a snap? So when he was hungry he looked for fruit on the tree, but he seemed to be looking for something more from this tree. He noted that the tree had no fruit, but was full of leaves. It was at that point that he cursed it, and it withered away. So what terrible thing had the poor tree done simply in not bearing fruit? Could the tree reasonably be faulted for its fruitlessness? No. But human beings who by their own free will decide not to bear fruit - that is a different matter. Those found wanting in accountability in this case are those who had the benefit of the law, which was meant to bear fruit, but they had no fruit to show for it. They had a full growth of leaves (the law), yet they bore no fruit (works of mercy)." (excerpt from SERMONS ON NEW TESTAMENT LESSONS 48.3.16)5

The Word Among Us Meditation on Mark 11:11-26 comments that these examples of Jesus’ anger can be frightening. But remember the bigger picture: left to our own devices, we humans cannot bear fruit. It is as the prophet Isaiah said, “We have all withered like leaves, and our crimes carry us away like the wind” (64:5). But just as Jesus entered the Temple, God has entered our story to set things right. He didn’t abandon his people; instead, he gave his life for us. So yes, Jesus cursed the fruitless fig tree, but he replaced it with another tree, the cross. And that tree, planted in our hearts, has the power to bear “fruit that will remain” (John 15:16).

 

You are not a withered, fruitless tree, and Jesus is not angry with you! By your baptism you have his own divine life in you, and that life is capable of producing abundant, lasting fruit. No doubt you have already seen some of this fruit—perhaps in healed wounds, reconciled friendships, or growth in virtue. But Jesus is not done with you. He still wants you to bear even more fruit. And he can help you, just as long as you stay close to him and try to follow his ways. “Lord, Jesus, come into my life more deeply today so that I can bear fruit for you.”6

Friar Jude Winkler notes that Sirach speaks about Jewish heroes in a time when Greek culture dominated the region. Jesus seeking fruit from the fig tree in the wrong season points to His rejection by the Pharisees as an unexpected Messiah. Friar Jude reminds us of God as a parent who always provides the best for His children.

 

Fr. Richard Rohr, OFM, comments that Jesus’ foundational and even dualistic bias is always against false power and in favor of the powerless. Unfortunately, Christians have managed to avoid most of what Jesus taught so unequivocally and with dualistic clarity: nonviolence, sharing of resources, simplicity, loving our enemies.

 

History shows that we will almost always compromise or completely avoid the Gospel issues of justice, power, money, and inclusion. Only a small number of Christians have learned the contemplative response to these same social evils, but the number is growing. More and more individuals are finally learning the artful balance of practicing clear-headed critique and open-door compassion—at the same time!  These are people who recognize the human need for restitution, making amends, and full public accountability, and the divine capacity for forgiveness and patience. If either are sacrificed, we do not have the full Gospel. Yes, it is still a small minority who know how to do both, but they are the hope of the world.7

We are comfortable when things are as expected, yet we are called to deal with unexpected events in forgiveness and love.

 

References

1	(n.d.). Sirach, CHAPTER 44 | USCCB. Retrieved May 28, 2021, from https://bible.usccb.org/bible/sirach/44
2	(n.d.). Psalms, PSALM 149 | USCCB. Retrieved May 28, 2021, from https://bible.usccb.org/bible/psalms/149
3	(n.d.). Mark, CHAPTER 11 | USCCB. Retrieved May 28, 2021, from https://bible.usccb.org/bible/mark/11
4	(n.d.). Creighton U Daily Reflections - Online Ministries - Creighton University. Retrieved May 28, 2021, from https://onlineministries.creighton.edu/CollaborativeMinistry/daily.html
5	(n.d.). Daily Scripture Readings and Meditations. Retrieved May 28, 2021, from https://www.dailyscripture.net/daily-meditation/
6	(n.d.). The Word Among Us: Homepage. Retrieved May 28, 2021, from https://wau.org/meditations/2021/05/28/189225/
7	(n.d.). Daily Meditations Archives — Center for Action and Contemplation. Retrieved May 28, 2021, from https://cac.org/dualistic-clarity-before-nondual-oneness-2021-05-28/