Privilege and Discipleship

The texts from the Roman Catholic Lectionary today challenge us to respond to our social and economic privilege by being people, led by the Spirit, to share Love in the Way of Christ.

Mission for the Privileged

In the reading from the Second Book of Kings, Elisha promises the Shunammite Woman a Son.

* [4:13] I am living among my own people: the Shunammite woman declines Elisha’s offer. Surrounded by the support of her family and her clan, she is secure. Ironically, at some point in the future Elisha’s advice will send her to live among foreigners (see 8:1–2). (2 Kings, CHAPTER 4, n.d.)

Psalm 89 praises God’s Covenant with David.

* [Psalm 89] The community laments the defeat of the Davidic king, to whom God promised kingship as enduring as the heavens (Ps 89:2–5). The Psalm narrates how God became king of the divine beings (Ps 89:6–9) and how the Davidic king became king of earthly kings (Ps 89:20–38). Since the defeat of the king calls into question God’s promise, the community ardently prays God to be faithful to the original promise to David (Ps 89:39–52). (Psalms, PSALM 89, n.d.)

The reading from the Letter of Paul to the Romans proclaims freedom from sin and life in God. 

* [6:1–11] To defend the gospel against the charge that it promotes moral laxity (cf. Rom 3:5–8), Paul expresses himself in the typical style of spirited diatribe. God’s display of generosity or grace is not evoked by sin but, as stated in Rom 5:8 is the expression of God’s love, and this love pledges eternal life to all believers (Rom 5:21). Paul views the present conduct of the believers from the perspective of God’s completed salvation when the body is resurrected and directed totally by the holy Spirit. Through baptism believers share the death of Christ and thereby escape from the grip of sin. Through the resurrection of Christ the power to live anew becomes reality for them, but the fullness of participation in Christ’s resurrection still lies in the future. But life that is lived in dedication to God now is part and parcel of that future. Hence anyone who sincerely claims to be interested in that future will scarcely be able to say, “Let us sin so that grace may prosper” (cf. Rom 6:1). (Romans, CHAPTER 6, n.d.)

In the Gospel of Matthew, Jesus presents Conditions of Discipleship and Love and Rewards.

* [10:38] The first mention of the cross in Matthew, explicitly that of the disciple, but implicitly that of Jesus (and follow after me). Crucifixion was a form of capital punishment used by the Romans for offenders who were not Roman citizens.

* [10:39] One who denies Jesus in order to save one’s earthly life will be condemned to everlasting destruction; loss of earthly life for Jesus’ sake will be rewarded by everlasting life in the kingdom.

* [10:40–42] All who receive the disciples of Jesus receive him, and God who sent him, and will be rewarded accordingly.

* [10:41] A prophet: one who speaks in the name of God; here, the Christian prophets who proclaim the gospel. Righteous man: since righteousness is demanded of all the disciples, it is difficult to take the righteous man of this verse and one of these little ones (Mt 10:42) as indicating different groups within the followers of Jesus. Probably all three designations are used here of Christian missionaries as such. (Matthew, CHAPTER 10, n.d.)

Michael Cherney imagines himself as a listener to Jesus in the scene of today’s Gospel reading, what strikes him is the last sentence. In this setting serving a simple cup of cold water becomes a more challenging task.

Each day I find myself thinking what a “lucky” person I am. My prayer today grows out of my wife’s reminder that right word is “blessed”.

Heavenly Father,
Taking action in a new direction is not easy.
Forgive me for my silent complicity with the suffering inherent in the way that things are.
Today’s Gospel reminds me of my call to share the Word in both speech and action.
Remind me that as a person of privilege I have a responsibly to those who are less fortunate. (Cherney, 2023)

Don Schwager quotes “A well-ordered love”, by John Chrysostom (347-407 AD).

"See how great is the impairment to those who have an exaggerated love for their own life. And how great is the blessing to those who are ready to give up their lives for a well-ordered love! So he bids his disciples to be willing to give up parents, children, natural relationships, kinships, the world and even their own lives. How onerous are these injunctions! But then he immediately sets forth the greater blessings of rightly ordered love. Thus these instructions, Jesus says, are so far from harming that they in fact are of greatest benefit. It is their opposites that injure. He then counsels them, as he so often does, in accord with the very desires that they already possess. Why should you be willing to give up your life? Only because you love it inordinately. So for the very reason of loving it ordinately, you will scorn loving it inordinately, and so it will be to your advantage to the highest degree. You will then in the truest sense love your life. Jesus does not reason in this way only in the case of the love of parents or children. He teaches the same with regard to your very life, which is nearest to you of all." (excerpt from THE GOSPEL OF MATTHEW, HOMILY 35.2) (Schwager, n.d.)

The Word Among Us Meditation on Romans 6:3-4, 8-11 comments that because Baptism immerses us into Jesus’ own dying and rising, we are no longer hopelessly tethered to sin. We have received a new grace enabling us to say no to temptation whenever we choose. We are now free to “live in newness of life” (Romans 6:4).

If this sounds too good to be true, be assured that it’s both very good and very true. Spend time today reading this passage over and over. Ask the Spirit to show you how you—yes, even you—are indeed set free from the power of sin and death!

“Jesus, I praise you! By your cross and resurrection, you have set me free!” (Meditation on Romans 6:3-4, 8-11, n.d.)

Friar Jude Winkler comments on the response of Elisha to the hospitality of the Shunammite woman and the prophet’s promise of a son. Paul exhorts us to die to self and expectation that we will rise like Jesus. Friar Jude is reminds us to support those disciples who have surrendered a normal life to go in service of others.

Fr. Richard Rohr, OFM, understands the heart of Christianity as God’s loving solidarity with all people and with reality itself. If we are ready to reclaim the true meaning of “catholic,” which is “universal,” we must concentrate on including—as Jesus clearly did—instead of excluding—which he never did. The only thing Jesus excluded was exclusion itself. [1] Transgender priest Shannon Kearns provides an example of God’s inclusive solidarity with eunuchs, sexual minorities in the time of the prophet Isaiah.

In Isaiah 56:3b–5 … the prophet says, “And don’t let the eunuch say, ‘I’m just a dry tree.’ The Lord says: To the eunuchs who keep my sabbaths, choose what I desire, and remain loyal to my covenant. In my temple and courts, I will give them a monument and a name better than sons and daughters. I will give to them an enduring name that won’t be removed.”  

It’s a word of comfort and hope. A word of healing…. Eunuchs are told they will be given an enduring legacy. This piece about being given an “enduring name” rings loudly for many transgender and nonbinary people, especially the ones who have claimed new names…. This also rings loudly for the many people who have felt excluded and cut off from entry into religious spaces because of their gender diversity.…  

The message of the eunuchs is that the boxes don’t work. They aren’t fit to live in. They will likely kill us if we stay there. The freedom to move between spaces and worlds, the freedom to claim all of who we are, the freedom to be is what we are called to. The message of the eunuchs also calls us to look around and ask: Who is being excluded? Who is not welcome? Who is there no space for? That list of people and those names that come to your mind? The message in Isaiah 56 and from the story of the Ethiopian eunuch in Acts 8 says, “There is space for them in the kingdom of God, too.”… They don’t need to change to be worthy; they are made worthy by wanting to be included.  

Anyone who desires the water is welcome. (Rohr, 2023)

We are too often complacent and satisfied with the status quo in our relationship with God and others, even as Jesus invites us to full life by deeper acceptance of our discipleship.

References

Cherney, M. (2023, July 2). Creighton U. Daily Reflection. Online Ministries. Retrieved July 2, 2023, from https://onlineministries.creighton.edu/CollaborativeMinistry/070223.html 

Matthew, CHAPTER 10. (n.d.). USCCB. Retrieved July 2, 2023, from https://bible.usccb.org/bible/matthew/10?37 

Meditation on Romans 6:3-4, 8-11. (n.d.). The Word Among Us: Homepage. Retrieved July 2, 2023, from https://wau.org/meditations/2023/07/02/722678/ 

Psalms, PSALM 89. (n.d.). USCCB. Retrieved July 2, 2023, from https://bible.usccb.org/bible/psalms/89?2 

Rohr, R. (2023, July 2). Solidarity Not Judgment — Center for Action and Contemplation. CAC Daily Meditations 2023. Retrieved July 2, 2023, from https://cac.org/daily-meditations/solidarity-not-judgment-2023-07-02/ 

Romans, CHAPTER 6. (n.d.). USCCB. Retrieved July 2, 2023, from https://bible.usccb.org/bible/romans/6?3 

Schwager, D. (n.d.). He Who Loves Father and Mother More Than Me Is Not Worthy of Me. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved July 2, 2023, from https://www.dailyscripture.net/daily-meditation/?ds_year=2023&date=jul2 

2 Kings, CHAPTER 4. (n.d.). USCCB. Retrieved July 2, 2023, from https://bible.usccb.org/bible/2kings/4?8 

Light to Expose Anger

 

The texts from the Roman Catholic Lectionary today challenge us to examine our actions that may have attempted to reduce the glory of God that is visible in the lives of all His Creatures.

Glory on our journey

 

The reading from the Second Letter of Paul to the Corinthians reminds us that people reflect God as treasure in Clay Jars.

 

* [3:18] Another application of the veil image. All of us…with unveiled face: Christians (Israelites from whom the veil has been removed) are like Moses, standing in God’s presence, beholding and reflecting his glory. Gazing: the verb may also be translated “contemplating as in a mirror”; 2 Cor 4:6 would suggest that the mirror is Christ himself. Are being transformed: elsewhere Paul speaks of transformation, conformity to Jesus, God’s image, as a reality of the end time, and even 2 Cor 3:12 speaks of the glory as an object of hope. But the life-giving Spirit, the distinctive gift of the new covenant, is already present in the community (cf. 2 Cor 1:22, the “first installment”), and the process of transformation has already begun. Into the same image: into the image of God, which is Christ (2 Cor 4:4).1

Psalm 85 is a prayer for the Restoration of God’s Favour.

 * [Psalm 85] A national lament reminding God of past favors and forgiveness (Ps 85:2–4) and begging for forgiveness and grace now (Ps 85:5–8). A speaker represents the people who wait humbly with open hearts (Ps 85:9–10): God will be active on their behalf (Ps 85:11–13). The situation suggests the conditions of Judea during the early postexilic period, the fifth century B.C.; the thoughts are similar to those of postexilic prophets (Hg 1:5–11; 2:6–9).2

In the Gospel of Matthew, Jesus' attention in the Sermon on the Mount is concerning anger.

 * [5:22] Anger is the motive behind murder, as the insulting epithets are steps that may lead to it. They, as well as the deed, are all forbidden. Raqa: an Aramaic word rēqā’ or rēqâ probably meaning “imbecile,” “blockhead,” a term of abuse. The ascending order of punishment, judgment (by a local council?), trial before the Sanhedrin, condemnation to Gehenna, points to a higher degree of seriousness in each of the offenses. Sanhedrin: the highest judicial body of Judaism. Gehenna: in Hebrew gê-hinnōm, “Valley of Hinnom,” or gê ben-hinnōm, “Valley of the son of Hinnom,” southwest of Jerusalem, the center of an idolatrous cult during the monarchy in which children were offered in sacrifice (see 2 Kgs 23:10; Jer 7:31). In Jos 18:16 (Septuagint, Codex Vaticanus) the Hebrew is transliterated into Greek as gaienna, which appears in the New Testament as geenna. The concept of punishment of sinners by fire either after death or after the final judgment is found in Jewish apocalyptic literature (e.g., Enoch 90:26) but the name geenna is first given to the place of punishment in the New Testament.3

Eileen Burke-Sullivan (2017) admits that, for a good part of her life, the concept of glory did not include the humility of genuine holiness.  In fact, however, the root of the word “glory” as we understand it in English is the root for holiness.  Authentic “glory” reflects the holiness of God’s self.

 

In these weeks after Pentecost it is worth spending our time asking Jesus how we share in His mission.  What enables us to be more radiant in His glory?  If I ask in prayer to see the glory of serving the Mission of Christ, I will begin to attract others to the Good News because of the radiance of love shining forth from my features. It is no wonder Pope Francis insists that we must live in joy and hope in this life – that is the glory that God gives us to bring others to love and forgiveness.  When we know our own glory is unimportant then we give room in our bodies for God’s glory to be revealed!4

Don Schwager quotes “Taming the Tongue,” by Augustine of Hippo (354-430 AD).

 

"What are we to do? Whoever says, 'You fool!' shall be liable to the hell of fire. But no human being can tame the tongue. Will everyone therefore go to the hell of fire? By no means. Lord, you have become our refuge from generation to generation (Psalm 90:1). Your wrath is just. You send no one to hell unjustly. Where shall I go from your spirit? or where shall I flee from your presence (Psalm 139:7), unless to you? Thus let us understand, my dearly beloved, that if no human being can tame the tongue, we must take refuge in God, who will tame it. Does your own human nature prevent you from taming your tongue? No human being can tame the tongue (James 3:8). Consider this analogy from the animals that we tame. A horse does not tame itself; a camel does not tame itself; an elephant does not tame itself; a snake does not tame itself; a lion does not tame itself. So too a man does not tame himself. In order to tame a horse, an ox, a camel, an elephant, a lion and a snake, a human being is required. Therefore God should be required in order for a human being to be tamed. (excerpt from Sermon 55:2)5

The Word Among Us Meditation on 2 Corinthians 3:15–4:1, 3-6 comments that we know the truths about Christ’s work of salvation, but in order to “see” him, we have to turn to him. There are many ways we can do this. In the pages of Scripture, we see Jesus healing and reaching out to the lost. As we look at a crucifix, we can see the sacrifice of love he made for us. We can see him in the faces of the people around us, especially the poor. In the Tabernacle at church, we can see his great humility in being present in the Eucharistic Bread.

 Think about what happens each time you “see” Jesus in one of these ways. When his grace and mercy touch you, you are changed. You know that you are loved eternally, no matter what you have done. You experience the peace that comes from knowing you are forgiven. Your anxieties lessen as you begin to see things from an eternal perspective. And you also want to be better—to be more like him. So turn to Jesus today. Let him remove the veil and open your eyes to the face of God. “Lord, I want to see you today!”6

Friar Jude Winkler discusses the role of the veil for Moses, at Jesus death, and to our understanding of God. Jesus' teaching extending the Law was not in the scrupulous manner of the Pharisees, but in a spiritual manner. Friar Jude connects making peace in the Gospel to our understanding of purgatory.

 

Fr. Richard Rohr, OFM, notes that regular contemplative practice allows us to maintain some measure of nondualism whenever we are asked to move beyond our comfortable binaries. It seems that everything we put in a neat and tidy package must eventually be allowed to come undone, including our understanding of our bodies, gender, and attraction. This awareness, too, is a part of God’s incarnation in Christ! In this passage, transgender and Christian author Austen Hartke dialogues with Lynn Young, who identifies as non-binary, Native American, and Christian, about the significance of this passage from Galatians 3:26–28.

 

So what was Paul thinking about these different pieces of our identity when he penned Galatians 3:28? And what does this verse mean for our understanding of gender? Was Paul saying that gender was no longer important—that through our baptism in Christ our gender identities were all erased or irrelevant? I very much doubt it. What Paul said about gender in this verse was revolutionary in that it confirmed that there was no patriarchy or misogyny in God’s new kingdom; it broke down the barriers between genders and between people of different genders and God. . . .7

Our transformation in the Spirit removes the veil that obscured the light and life of God in all Creation.

 

References

1	(n.d.). 2 Corinthians, CHAPTER 3 | USCCB. Retrieved June 10, 2021, from https://bible.usccb.org/bible/2corinthians/3
2	(n.d.). Psalms, PSALM 85 | USCCB. Retrieved June 10, 2021, from https://bible.usccb.org/bible/psalms/85
3	(n.d.). Matthew, CHAPTER 5 | USCCB. Retrieved June 10, 2021, from https://bible.usccb.org/bible/matthew/5
4	(n.d.). Creighton U Daily Reflections - Online Ministries - Creighton University. Retrieved June 10, 2021, from https://onlineministries.creighton.edu/CollaborativeMinistry/061021.html
5	(n.d.). Daily Scripture Readings and Meditations. Retrieved June 10, 2021, from https://www.dailyscripture.net/daily-meditation/
6	(n.d.). The Word Among Us: Homepage. Retrieved June 10, 2021, from https://wau.org/meditations/2021/06/10/189572/
7	(n.d.). All 2021 Daily Meditations - Daily Meditations Archives — Center for .... Retrieved June 10, 2021, from https://cac.org/category/daily-meditations/2021/