Restoration Discipline and Fidelity

The texts from the Roman Catholic Lectionary today challenge us to contemplate the promise of restoration to full life in our relationship with Jesus and the action and discipline that the Spirit calls us to that demonstrates our fidelity to the relationship.

Awe Wonder and Discipline

The reading from the Book of the Prophet Isaiah declares how God Gathers the Nations.

* [66:18–21] God summons the neighboring nations to Zion and from among them will send some to far distant lands to proclaim the divine glory. All your kin: Jews in exile. The “gathering of the people and the nations” is an eschatological motif common in the prophetic tradition; cf. 56:8. (Isaiah, CHAPTER 66, n.d.)

Psalm 117 is a Universal Call to Worship

* [Psalm 117] This shortest of hymns calls on the nations to acknowledge God’s supremacy. The supremacy of Israel’s God has been demonstrated to them by the people’s secure existence, which is owed entirely to God’s gracious fidelity. (Psalms, PSALM 117, n.d.)

The reading from the Letter to the Hebrews teaches about accepting discipline.

* [12:1–13] Christian life is to be inspired not only by the Old Testament men and women of faith (Heb 12:1) but above all by Jesus. As the architect of Christian faith, he had himself to endure the cross before receiving the glory of his triumph (Heb 12:2). Reflection on his sufferings should give his followers courage to continue the struggle, if necessary even to the shedding of blood (Heb 12:3–4). Christians should regard their own sufferings as the affectionate correction of the Lord, who loves them as a father loves his children. (Hebrews 12, n.d.)

In the Gospel of Luke, Jesus connects the Narrow Door to salvation and rejection.

* [13:22–30] These sayings of Jesus follow in Luke upon the parables of the kingdom (Lk 13:18–21) and stress that great effort is required for entrance into the kingdom (Lk 13:24) and that there is an urgency to accept the present opportunity to enter because the narrow door will not remain open indefinitely (Lk 13:25). Lying behind the sayings is the rejection of Jesus and his message by his Jewish contemporaries (Lk 13:26) whose places at table in the kingdom will be taken by Gentiles from the four corners of the world (Lk 13:29). Those called last (the Gentiles) will precede those to whom the invitation to enter was first extended (the Jews). See also Lk 14:15–24. (Luke, CHAPTER 13, n.d.)

Jeanne Schuler comments that in today’s gospel the door stays closed.  The one who knocks is rebuffed.  What goes wrong?  Salvation does not swing open with a buzzer.  Jesus says some strength is required to enter.

The Lord wants us.  We are the offering.  The gate is narrow because each person is a wondrous whole that fills the space.  We bring what didn’t make it onto the resume: our failures and deep desires.  Our hopes and regrets.  Our fears and love. 

At last, the door opens.  We enter only to be sent out as messengers.  Isaiah calls us fugitives for God.  People from every nation are invited.  No one is excluded from salvation.  What a surprise when the guests arrive.  The A-list is not whom we expected.  The lowly and forgotten heed the call.  The mailbox for others is full.   They miss the invitation.  But God does not quit on us.

We keep a knockin’. (Schuler, 2022)

Don Schwager quotes “To enter the narrow door,” by Cyril of Alexandria (376-444 AD).

"'Wide is the door, and broad the way that brings down many to destruction.' What are we to understand by its broadness? ...A stubborn mind will not bow to the yoke of the law [the commandments of God]. This life is cursed and relaxed in all carelessness. Thrusting from it the divine law and completely unmindful of the sacred commandments, wealth, vices, scorn, pride and the empty imagination of earthly pride spring from it. Those who would enter in by the narrow door must withdraw from all these things, be with Christ and keep the festival with him."(excerpt from COMMENTARY ON LUKE, HOMILY 99) (Schwager, n.d.)

The Word Among Us Meditation on Luke 13:22-30 comments that as simple as the call to love is, it is also challenging. That’s why Jesus says that the gate is narrow. And the love he talks about is not a matter of conjuring up loving feelings but of dedicating ourselves to acts of kindness, mercy, and compassion. It’s why he tells us not to get caught up in those times we have failed to love but to rely on the mercy of God to heal us and strengthen us for the next challenge.

So keep your eyes focused on that narrow gate, and don’t get distracted by side concerns or questions. Because the more you love, the easier you will make it for other people to pass through that gate as well.

“Jesus, help me to make loving you and your people my highest goal.” (Meditation on Luke 13:22-30, n.d.)

Friar Jude Winkler discusses the universality expressed at the end of Trito Isaiah that indicates an effort to spread the Word of God to all nations after the Exile. God, the loving parent, allows the loneliness consequences of our bad choices to influence our decision to surrender to Love. Friar Jude reminds us of the challenge to avoid hypocrisy in claiming to be Christian but living in an alternate way.

Fr. Richard Rohr, OFM, teaches that discernment begins with an authentic trust in God’s presence and guidance.

Faith, as we see in the Hebrew Scriptures and Jesus’ usage of them, is much closer to our words “trust” or “confidence” than it is about believing doctrines to be true. Simply believing doctrines demands almost no ego-surrender or real change of the small self. Holding confidence that God is good, God can be trusted, and God is actively involved in my life is a much more powerful and effective practice. This is the practical power of biblical faith. Faith-filled people are, quite simply, usable for larger purposes because they live in and listen to a much Larger Self….

From my own experience, I know I need a contemplative practice. Some form of the prayer of quiet is necessary to touch me at the unconscious level, the level where deep and lasting transformation occurs. From my place of prayer, I am able to understand more clearly what is mine to do and have the courage to do it. (Rohr, n.d.)

We trust our relationship with Christ to present us with opportunities to transform our weaknesses into strengths as we grow in love, mercy and compassion.

References

Hebrews 12. (n.d.). Hebrews. Retrieved August 21, 2022, from https://bible.usccb.org/bible/hebrews/12?5 

Isaiah, CHAPTER 66. (n.d.). USCCB. Retrieved August 21, 2022, from https://bible.usccb.org/bible/isaiah/66?18 

Luke, CHAPTER 13. (n.d.). USCCB. Retrieved August 21, 2022, from https://bible.usccb.org/bible/luke/13?22 

Meditation on Luke 13:22-30. (n.d.). The Word Among Us: Homepage. Retrieved August 21, 2022, from https://wau.org/meditations/2022/08/21/472188/ 

Psalms, PSALM 117. (n.d.). USCCB. Retrieved August 21, 2022, from https://bible.usccb.org/bible/psalms/117? 

Rohr, R. (n.d.). Daily Meditations — Center for Action and Contemplation. Center for Action and Contemplation. Retrieved August 21, 2022, from https://cac.org/daily-meditations/we-are-being-guided-2022-08-21/ 

Schuler, J. (2022, August 19). Creighton U. Daily Reflection. Online Ministries. Retrieved August 21, 2022, from https://onlineministries.creighton.edu/CollaborativeMinistry/082122.html 

Schwager, D. (n.d.). Do Not Risk Being Shut Out. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved August 21, 2022, from https://www.dailyscripture.net/daily-meditation/?ds_year=2022&date=aug21 

The Perfect Feast

The texts from the Roman Catholic Lectionary today invite us to contemplate how our spiritual hunger is quenched in the generosity of the Love of God.

Lively feast

The reading from the Prophet Isaiah describes our relationship with God as a feast on the mountain that destroys death itself.

* [25:1–9] These verses praise God for carrying out his plan to destroy the enemy and to save the poor of his people in Zion (14:32), and they announce the victory banquet to be celebrated in the Lord’s city.1 

The Divine Shepherd is the image of Psalm 23.

* [Psalm 23] God’s loving care for the psalmist is portrayed under the figures of a shepherd for the flock (Ps 23:1–4) and a host’s generosity toward a guest (Ps 23:5–6). The imagery of both sections is drawn from traditions of the exodus (Is 40:11; 49:10; Jer 31:10).2 

In the Gospel of Matthew, Jesus cures many people and feeds four thousand in the wilderness.

* [15:32–39] Most probably this story is a doublet of that of the feeding of the five thousand (Mt 14:13–21). It differs from it notably only in that Jesus takes the initiative, not the disciples (Mt 15:32), and in the numbers: the crowd has been with Jesus three days (Mt 15:32), seven loaves are multiplied (Mt 15:36), seven baskets of fragments remain after the feeding (Mt 15:37), and four thousand men are fed (Mt 15:38).3

George Butterfield compares the actions of the Lord on Mount Zion, in the dark valley, and on the mountain in Galilee in the form of a prayer.

Don Schwager quotes “The joy of the hope rooted in Christ,” by Cyril of Alexandria (376-444 AD).

"Having said that the Lord will reign in Zion and Jerusalem, Isaiah leads us to the mystical meaning of the passage (Isaiah 25:6-10). Thus Zion is interpreted as a high place that is good for surveillance, and Jerusalem is the vision of the world. In fact, the church of Christ combines both: it is high and visible from everywhere, and is, so to speak, located on the mountain. The church may be understood as high also in another way: there is nothing low in it, it is far removed from all the mundane things, as it is written, 'I will be exalted among the nations, I will be exalted in the earth!' (Psalm 47:7-8). Equally elevated are its orthodox and divine doctrines; thus the doctrine about God or about the holy and consubstantial Trinity is true, pure and without guile.    "'The Lord of hosts will make for all people,' not just for the Israelites elected for the sake of their patriarchs but for all the people of the world. What will he make? 'A feast of wines on the lees; they will drink joy, they will drink wine. They will be anointed with myrrh on the mountain.' This joy, of course, means the joy of hope, of the hope rooted in Christ, because we will reign with him, and with him we will enjoy every spiritual joy and pleasure that surpasses mind and understanding. By 'wine' he points to the mystical sacrament, that of the bloodless sacrifice, which we celebrate in the holy churches." (excerpt from COMMENTARY ON ISAIAH 25:6-7)4 

The Word Among Us Meditation on Matthew 15:29-37 comments the loaves in the seven baskets weren’t really “leftovers.” They were a sign of God’s abundance. He does not ration out his grace, his love, and his provision for us. In fact, he has a never-ending supply!

Just ask Jesus to fill you up again the next time you receive Communion. As you are coming up to receive, pray, “Jesus, I believe this is your Body and your Blood. Come, Lord, and give me your grace.” Then, after Communion, spend a few moments silently thanking him for coming to you. Thank him for uniting himself to you. “Lord, I trust that you are at work now, filling me up. Thank you!”5 

Friar Jude Winkler cites the universality in Chapters 24-27 of Isaiah and the belief in an afterlife. The multiplication of seven loaves is intended to speak to the Gentiles of the perfect inclusion of all people at the table of God. Friar Jude reminds us that Jesus intends to satisfy the deepest hunger of our hearts.

The Franciscan Media article on Saint John Damascene, Saint of the Day for December 4, notes that he is known for his writings against the iconoclasts, who opposed the veneration of images. Paradoxically, it was the Eastern Christian emperor Leo who forbade the practice, and it was because John lived in Muslim territory that his enemies could not silence him.

 John defended the Church’s understanding of the veneration of images and explained the faith of the Church in several other controversies. For over 30 years, he combined a life of prayer with these defenses and his other writings. His holiness expressed itself in putting his literary and preaching talents at the service of the Lord.6

Fr. Richard Rohr, OFM, cites Sister Joan Chittister reflection on what it means to suffer through times of doubt or unknowing when it comes to our faith.

The light we gain in darkness is the awareness that, however bleak the place of darkness was for us, we did not die there. We know now that life begins again on the other side of the darkness. Another life. A new life. After the death, the loss, the rejection, the failure, life does go on. Differently, but on. Having been sunk into the cold night of . . . despair—and having survived it—we rise to new light, calm and clear and confident that what will be, will be enough for us.7 

Fr Richard believes that even when we or someone we love does die, life has not ended; it is merely transformed. It takes great humility to admit we have suffered through this kind of darkness, because it often sounds like a loss of faith to those who have not endured it. But when everything we thought we knew has turned to “nada,” in the language of John of the Cross, we actually more loving and compassionate human beings, for we no longer rely on our own light but upon the Light of the world living within us.

References

1	(n.d.). Isaiah, chapter 25 - United States Conference. Retrieved December 4, 2019, from http://www.usccb.org/bible/isaiah/25
2	(n.d.). Psalms, chapter 23 - United States Conference. Retrieved December 4, 2019, from http://www.usccb.org/bible/psalms/23
3	(n.d.). Matthew, chapter 15 - United States Conference. Retrieved December 4, 2019, from http://www.usccb.org/bible/matthew/15
4	(n.d.). Daily Scripture Readings and Meditations. Retrieved December 4, 2019, from https://dailyscripture.servantsoftheword.org/
5	(2019, December 4). Meditations - The Word Among Us. Retrieved December 4, 2019, from https://wau.org/meditations/2019/12/04/
6	(n.d.). Saint John Damascene - Franciscan Media. Retrieved December 4, 2019, from https://www.franciscanmedia.org/saint-john-damascene/
7	(2019, December 1). Darkness Archives — Center for Action and Contemplation. Retrieved December 4, 2019, from https://cac.org/themes/darkness/

Struggle with Mercy

The texts from the Roman Catholic Lectionary today challenge our application of mercy.

Worthy or needy

The reading from the Book of Jonah describes how Jonah tries to run away from God.

 It is followed by a Psalm of Thanksgiving.

* [2:3–10] These verses, which may have originally been an independent composition, are a typical example of a song of thanksgiving, a common psalm genre (e.g., Ps 116; Is 38:9–20). Such a song is relevant here, since Jonah has not drowned, and the imagery of vv. 4, 6 is appropriate.1

In the Gospel of Luke, Jesus cites the Greatest Commandment and gives the Parable of the Good Samaritan as the example of the mercy of God.

* [10:25–37] In response to a question from a Jewish legal expert about inheriting eternal life, Jesus illustrates the superiority of love over legalism through the story of the good Samaritan. The law of love proclaimed in the “Sermon on the Plain” (Lk 6:27–36) is exemplified by one whom the legal expert would have considered ritually impure (see Jn 4:9). Moreover, the identity of the “neighbor” requested by the legal expert (Lk 10:29) turns out to be a Samaritan, the enemy of the Jew (see note on Lk 9:52).2 

When Carol Zuegner asks the question about whether “I love God and my neighbor in the way described in the gospel”.

The mercy of the Samaritan came with compassion and commitment. God will love me even when I fall short, but I can do more to be like the Samaritan with compassion and commitment. I can turn to God to help me do the harder thing, to go beyond the surface and show compassion to those around me. I can help a colleague who asks for assistance on a project even when I’d rather just go home. I know there are ways I can lighten the load of those around me, those in my neighborhood and my city who need my help not just once but with commitment.3 

Don Schwager quotes “God desires to be our neighbor,” by Saint Augustine of Hippo, 354-430 A.D.

 "God our Lord wished to be called our neighbor. The Lord Jesus Christ meant that he was the one who gave help to the man lying half-dead on the road, beaten and left by the robbers. The prophet said in prayer, 'As a neighbor and as one's own brother, so did I please' (Psalm 34:14 ). Since the divine nature is far superior and above our human nature, the command by which we are to love God is distinct from our love of our neighbor. He shows mercy to us because of his own goodness, while we show mercy to one another because of God's goodness. He has compassion on us so that we may enjoy him completely, while we have compassion on another that we may completely enjoy him. (excerpt from CHRISTIAN INSTRUCTION 33)4

The Word Among Us Meditation on Jonah 1:1–2:2, 11 notes that time after time, Jonah sets limits on God’s actions and the reach of his mercy, only to be shown how limitless it really is. Though it is included in the collection of the prophetic books, Jonah is, at its heart, a parable that corrects the widespread notion that God only cares about his chosen nation, Israel.

Jonah can show us the difference between our narrow viewpoint and God’s expansive vision. We can’t let our ideas of who is acceptable and who isn’t overshadow our grasp of God’s desire to restore every sinner. As often as we, like Jonah, try to limit God’s mercy, that’s how often he extends it—frequently to the very people we think don’t deserve it. That’s the point: we all need mercy, and God offers it especially to those most in need. May we all allow God to stretch our expectations and to expand our vision!5

Friar Jude Winkler explains the resistance of Jonah to preach to the Ninevites. The tension between universality and election in our religion is to be respected and used appropriately. Friar Jude reminds how Luke frequently uses a “zinger” that may frustrate and anger us.

Fr. Richard Rohr, OFM, quotes from Francis of Assisi, “The Testament,” lines 1-3. “And the Lord . . . led me among them and I showed mercy to them. And when I left them, what had seemed bitter to me was turned into sweetness of soul and body. And afterwards I delayed a little and then I left the world.” —Francis of Assisi [1].

When Francis said, he “left the world,” he was not talking about creation, which he loved. He was talking about the “rotten, decadent system” as Dorothy Day called it. [2] He was giving up on the usual payoffs, constraints, and rewards of business-as-usual and was choosing to live in the largest Kingdom of all. To pray and actually mean “Thy Kingdom come,” we must also be able to say “my kingdoms go.” Francis and Clare’s first citizenship was always, and in every case, elsewhere (Philippians 3:20), which ironically allowed them to live in this world with joy and freedom.6 

The commitment of our talents, time, and treasure to be agents of mercy is to follow Jesus example and is a challenge to the cultural constraints of others needing to be worthy of our time and mercy.

References

1	(n.d.). Jonah, chapter 2 - United States Conference of Catholic Bishops. Retrieved October 7, 2019, from http://www.usccb.org/bible/jonah/2
2	(n.d.). Luke, chapter 10 - United States Conference of Catholic Bishops. Retrieved October 7, 2019, from http://www.usccb.org/bible/lk/10:52
3	(n.d.). Daily Reflections - OnlineMinistries - Creighton University. Retrieved October 7, 2019, from https://onlineministries.creighton.edu/CollaborativeMinistry/daily.html
4	(n.d.). Daily Scripture Readings and Meditations. Retrieved October 7, 2019, from https://dailyscripture.servantsoftheword.org/
5	(n.d.). Our Lady of the Rosary (Memorial) - Mass Readings and .... Retrieved October 7, 2019, from https://wau.org/meditations/2019/10/07/
6	(2019, October 7). Francis and the Lepers — Center for Action and Contemplation. Retrieved October 7, 2019, from https://cac.org/francis-and-the-lepers-2019-10-07/