The texts from the Roman Catholic Lectionary today invite us to contemplate some of the events in salvation history that may generate cognitive dissonance in understanding joy and hope in an environment of persecution where the scarcity myth prevails.
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| Joy in persecution |
The reading from the Book of Acts describes persecution after Paul’s arrival at Antioch in Pisidia
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| Source: https://www.loyolapress.com/~/media/Images/saints/Saint%20Paul/st_paul_journeys.ashx?la=en |
and his address to the Gentiles.
* [13:46] The refusal to believe frustrates God’s plan for his chosen people; however, no adverse judgment is made here concerning their ultimate destiny. Again, Luke, in the words of Paul, speaks of the priority of Israel in the plan for salvation (see Acts 10:36).1
In Psalm 100 the people call on all the nations of the world to join in their hymn.
* [100:3] Although the people call on all the nations of the world to join in their hymn, they are conscious of being the chosen people of God.2
The passage from the Book of Revelation is a vision of the triumph of the Elect over persecution.
* [7:1–17] An interlude of two visions precedes the breaking of the seventh seal, just as two more will separate the sixth and seventh trumpets (Rev 10). In the first vision (Rev 7:1–8), the elect receive the seal of the living God as protection against the coming cataclysm; cf. Rev 14:1; Ez 9:4–6; 2 Cor 1:22; Eph 1:13; 4:30. The second vision (Rev 7:9–17) portrays the faithful Christians before God’s throne to encourage those on earth to persevere to the end, even to death.3
The Feast of the Dedication is the setting for Jesus reassurance that God has our back in the Gospel from John.
* [10:29] The textual evidence for the first clause is very divided; it may also be translated: “As for the Father, what he has given me is greater than all,” or “My Father is greater than all, in what he has given me.”
* [10:30] This is justification for Jn 10:29; it asserts unity of power and reveals that the words and deeds of Jesus are the words and deeds of God.4
Gladyce Janky reflection begins by exploring the context of the Johannine community. The Christians had witnessed the destruction of the Temple in Jerusalem and their subsequent alienation from Jewish society, the beheading of the Apostle Paul and the crucifixion of the Apostle Peter (upon this rock I will build my church, Mt 16:18). They were waiting, and maybe questioning why the second coming had not happened.
I imagine any single event of the magnitude of each of these would be enough to rattle the faith for many in their community. The evangelist is in the midst of these trials. He is personally integrating these experiences, seeking what he needs to maintain hope as well as what God is inspiring him to write. His reflection leads him to a richer understanding of historical events and, with God’s grace, he shares a vision of eternal hope with his community and us.5
Don Schwager quotes "My sheep follow me" by Cyril of Alexandria (376-444 AD), an early church father and theologian, who contrasts those who listen for the voice of the Good Shepherd, and those who close their ears to his call.
The mark of Christ's sheep is their willingness to hear and obey, just as disobedience is the mark of those who are not his. We take the word hear to imply obedience to what has been said. People who hear God are known by him. No one is entirely unknown by God, but to be known in this way is to become part of his family. Therefore, when Christ says, 'I know mine,' he means I will receive them and give them a permanent mystical relationship with myself. It might be said that inasmuch as he has become man, he has made all human beings his relatives, since all are members of the same race. We are all united to Christ in a mystical relationship because of his incarnation. Yet those who do not preserve the likeness of his holiness are alienated from him... 'My sheep follow me,' says Christ. By a certain God-given grace, believers follow in the footsteps of Christ. No longer subject to the shadows of the law, they obey the commands of Christ and guided by his words rise through grace to his own dignity, for they are called 'children of God' (Matthew 5:9). When Christ ascends into heaven, they also follow him." (excerpt from the COMMENTARY ON THE GOSPEL OF JOHN 7.1)6
The Word Among Us Meditation on Acts 13:14, 43-52 comments that Jealousy arises when we see someone else enjoying something we wish we had. Zeal, on the other hand, arises out of a desire to see other people enjoy something we know to be good and desirable. Jealousy is self-focused, while zeal is other-focused.
This distinction can help us understand the reaction of some of the Jews in the synagogue at Pisidian Antioch. They had become jealous at the sight of a large crowd gathering to hear Paul and Barnabas preach. It upset them to see these out-of-towners receiving so much attention and not them. All we ever get is harassment and discrimination. Then these two men arrive, and they attract an admiring crowd—of Gentiles no less! ...The best way to overcome this kind of jealousy is to ask God to help you turn the tables on it. Practice zealous generosity instead. Rather than grasping after what someone else has, give them the gift of your prayers. Rather than turning against them, try to be happy that they are enjoying whatever it is you wanted for yourself. Stifle any self-focused jealousy by smothering it with other-focused love and compassion.7
Peter Edmonds SJ looks closely at the extracts from the Book of Revelation that we will hear over the coming weeks and suggests how they, and the book as a whole, can help us to deepen our Easter faith and joy.
A Countless Multitude (Fourth Sunday of Easter, Year C – Revelation 7:9, 14-17)The first set of seven in Revelation, after the seven letters of chapters 2-3, is the breaking of the seven seals which extends over four chapters (4:1-8:1). In the long interval between the sixth and seventh seal, we return to our vision of heaven. A change has taken place; the difference is the presence of human beings in heaven. Previously these have been counted as numbering 144,000 from the tribes of Israel, but now we realise that they cannot be counted, so many are they. These are the martyrs and they come from every tribe and nation. They suffer no more; their state is described in words from Isaiah: they suffer neither hunger nor thirst (Isaiah 49:10). Once more Christ makes his appearance, this time not just as the Lamb but as their Shepherd. Again we note the parallel with John’s Gospel where we find the fullest self-description of Christ as the Good Shepherd (John 10:11-18).8
Friar Jude Winkler describes Paul and Barnabas preaching and how they have joy in the persecution they encounter. The symbolism of the 144,000 in Revelation is connected to being unable to count the people from “old Israel” and “new Israel” present in the heavenly assembly. Friar Jude cites the experience of Mary Magdalene in the garden hearing the voice of Jesus and following the Love of the Father.
Fr. Richard Rohr, OFM, explores the inspiration that The Three all live an eternal and generous self-emptying, the Greek word being kenosis.
The Franciscan philosopher/theologian Bonaventure (1221–1274) described the Trinity as a fountain fullness of Love. Picture three buckets on a moving waterwheel. Each bucket fills and empties out, then swings back to be filled again. The Father empties into the Son, nothing held back. The Son empties into the Spirit, nothing held back. The Spirit empties into the Father, nothing held back. The reason they can empty themselves out is they know they will be filled again. They know that the center of the universe is infinite love.
But if you don’t believe that infinite love is the center of the universe, you live in a scarcity model where there’s never enough—food, money, security, health care, mercy—to go around. You can’t risk letting go because you’re not sure you’ll be refilled. If you’re protecting yourself, if you’re securing your own image and identity, then you’re still holding on. Your ego remains full of itself, which is the opposite of kenosis. This is the nature of almost all human institutions and systems created by the egoic mind.9
Our experience of jealousy and striving for self under the burden of the “scarcity myth” is counter to the experience of joy and fullness to which we are invited in relationship with Jesus.
References
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(n.d.). Acts, chapter 13 - United States Conference of Catholic Bishops. Retrieved May 12, 2019, from http://www.usccb.org/bible/acts/13
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(n.d.). Psalms, chapter 100 - United States Conference of Catholic Bishops. Retrieved May 12, 2019, from http://www.usccb.org/bible/psalms/100
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3
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(n.d.). Revelation, chapter 7 - United States Conference of Catholic Bishops. Retrieved May 12, 2019, from http://www.usccb.org/bible/revelation/7
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4
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(n.d.). John, chapter 10 - United States Conference of Catholic Bishops. Retrieved May 12, 2019, from http://www.usccb.org/bible/john/10
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5
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(n.d.). Creighton U Daily Reflections - OnlineMinistries - Creighton University. Retrieved May 12, 2019, from http://onlineministries.creighton.edu/CollaborativeMinistry/daily.html
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(n.d.). Daily Scripture Readings and Meditations. Retrieved May 12, 2019, from https://dailyscripture.servantsoftheword.org/
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(n.d.). 4th Sunday of Easter - Mass Readings and Catholic Daily Meditations .... Retrieved May 12, 2019, from https://wau.org/meditations/2019/05/12/
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(2016, March 31). The Book of Revelation: Six homilies for Easter | Thinking Faith: The .... Retrieved May 12, 2019, from https://www.thinkingfaith.org/articles/book-revelation-six-homilies-easter
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(2019, May 12). Only Emptiness Is Prepared for Fullness — Center for Action and .... Retrieved May 12, 2019, from https://cac.org/only-emptiness-is-prepared-for-fullness-2019-05-12/
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