The texts from the Roman Catholic Lectionary today invite us to reflect on the attitudes and actions that may be impeding our pursuit of fullness of life as promised by Jesus.
Bringing it to daylight
The reading from the First Letter of John proclaims that we are in him who is true, in his Son Jesus Christ.
* [5:13–21] As children of God we have confidence in prayer because of our intimate relationship with him (1 Jn 5:14–15). In love, we pray (1 Jn 5:16–17) for those who are in sin, but not in deadly sin (literally, “sin unto death”), probably referring to apostasy or activities brought on under the antichrist; cf. Mk 3:29; Heb 6:4–6; 10:26–31. Even in the latter case, however, prayer, while not enjoined, is not forbidden. The letter concludes with a summary of the themes of the letter (1 Jn 5:18–20). There is a sharp antithesis between the children of God and those belonging to the world and to the evil one. The Son reveals the God of truth; Christians dwell in the true God, in his Son, and have eternal life. The final verse (1 Jn 5:21) voices a perennial warning about idols, any type of rival to God.1
Psalm 149 gives 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
The Gospel of John explains the connection between Jesus and John the Baptist.
* [3:29] The best man: literally, “the friend of the groom,” the shoshben of Jewish tradition, who arranged the wedding. Competition between him and the groom would be unthinkable.3
Julie Kalkowski comments on the example of John the Baptist in today’s Gospel. John was very clear about his role in ‘preparing’ the way of the Lord. John knew who he belonged to. When Jesus began baptizing people, John calmed his disciples by helping them see he (John) was only the best man, not the groom. “He must increase; I must decrease.”
While John is talking about Jesus, what keeps coming to me is that my ego, my conviction that ‘I am right and others are wrong’, must decrease so that God can increase inside me. I need to let go of my judgments and bewilderment so I can start seeing those I label as ‘other’ as someone who “belongs to God” too. If I can change my attitude, I will be more open to understanding their point of view. Which could foster dialogue and perhaps eventually move us to seeing our common interests, instead of our differences. As I ‘decrease’, God can increase in me so I can start seeing with God’s eyes, not my limited, disparaging ones. And that will free me to focus on the work of being the hands, the feet, and the eyes of Jesus. (St. Teresa of Avila)4
Don Schwager quotes “Christ is the husband of the church his bride,” by Ambrose of Milan, 339-397 A.D.
"This means he alone is the husband of the church (John 3:29), he is the expectation of the nations, and the prophets removed their sandals while offering to him a union of nuptial grace. He is the bridegroom; I am the friend of the bridegroom. I rejoice because he is coming, because I hear the nuptial chant, because now we do not hear the harsh penalties for sinners, the harsh torments of the law, but the forgiveness of offenses, the cry of joy, the sound of cheerfulness, the rejoicing of the nuptial feast." (excerpt from ON THE PATRIARCHS 4.22)5
The Word Among Us Meditation on 1 John 5:14-21 comments that the author of the Letter of John knew that wrong thinking could lead other people astray, even to the point of worshipping idols. Still, he didn’t write much about idolatry. It’s not that he didn’t care about it. Rather, he was more concerned with pointing people toward the “true God and eternal life” (1 John 5:20).
How do we identify an idol? Think about where you look for happiness. Maybe you notice that you are trying to find it in something other than God. Or think about where you make sacrifices. If you’re giving too much of your attention, affection, money, or time to something, there’s a good chance you have crossed the line. Or where do you turn when you’re stressed? To Jesus or to something else?6
Friar Jude Winkler discusses the paraenesis towards the end of the Letter of John emphasizing our relationship with the Trinity in prayer. Serious sin will kill our spiritual lives and incorrect belief can lead to idolatry. Friar Jude underlines the humility of John the Baptist and mentions the ancient Mandaeans who viewed Jesus as a false messiah but revered John the Baptist.
Fr. Richard Rohr, OFM, comments when the veil is lifted and we see things as they truly are, we might experience sadness or anxiety. Tonglen is a method for facing our fear of suffering and for dissolving the tightness in our hearts. He shares a version of this meditation from Tibetan Buddhist teacher Pema Chödrön.
Tonglen practice, also known as “taking and sending,” reverses our usual logic of avoiding suffering and seeking pleasure. In tonglen practice, we visualize taking in the pain of others with every in-breath and sending out whatever will benefit them on the out-breath. In the process, we become liberated from age-old patterns of selfishness. We begin to feel love for both ourselves and others; we begin to take care of ourselves and others. . . . Breathe in for all of us and breathe out for all of us. [1]7
Our contemplation of the difficulties experienced by many people may open our hearts to humble action that helps mitigate their distress.
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