Timing of Change

The texts from the Roman Catholic Lectionary today resonate with our concern over the changes in our lives.

Another bridge?

The reading from the Prophet Amos proclaims the restoration of David’s Kingdom.

 * [9:11–15] These verses are most likely an editorial supplement to Amos, added to bring the book into harmony with the positive thrust of the prophetic books in general, especially those written after the exile, when the final edition of Amos was probably completed. The editors would have seen the destruction of Samaria in 722/721 B.C. as the fulfillment of Amos’s prophecies, but in this epilogue they express the view that destruction was not the Lord’s final word for Israel. In Acts 15:15–17, James interprets this passage in a messianic sense. The fallen hut of David: the Davidic kingdom, which included what later became the divided Northern and Southern Kingdoms. All nations claimed in my name: lit., “all nations over whom my name has been pronounced.” This idiom denotes ownership.1

Psalm 85 prays God will be active on their behalf.

 * [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 addresses the question about fasting.

 * [9:16–17] Each of these parables speaks of the unsuitability of attempting to combine the old and the new. Jesus’ teaching is not a patching up of Judaism, nor can the gospel be contained within the limits of Mosaic law.3

Cindy Costanzo reflects that change is hard, it is uncomfortable and it is challenging. In fact, when she looks back at the times she had to change it always came first with denial and a lack of self-awareness. This was followed by defensiveness, a refusal and rationalization for not changing. At this point she always had a choice. She could ‘dig in,’ become hardened, defensive, self-righteous, and even bitter – OR – open up, display her vulnerability, soften her heart, and welcome the uncomfortable into her life.

 In a book called Sacred Space – The Prayer book for 2020 (pg 241) the commentary for the July 4th reading  Matthew 9: 14-17  complements my reflection on change. “So many opportunities are lost because we, as individuals and as communities, are not ready to leave behind what is no longer valid and useful, and instead we look for painless change. In doing so, we lose both the wine and the wineskins.”
Today’s reading and message clearly guide me to discover what is useless, step into the uncomfortable, enter into new conversations, soften my heart and welcome change.4

Don Schwager quotes “No need to fast in the presence of the Bridegroom,” by Hilary of Poitiers (315-367 AD).

 "The Pharisees and John's disciples were fasting, and the apostles were not. But Jesus answered them in a spiritual way and indicated to John's disciples that he was a bridegroom. John taught that all hope in life lay in Christ. While he was still preaching, however, his disciples could not be received by the Lord. Up until the time of John, the law and the prophets prevailed, and unless the law came to an end, none of them would subscribe to faith in the gospel. The fact that he said there was no need for his disciples to fast as long as the bridegroom is with them illustrates the joy of his presence and the sacrament of the holy food, which no one need be without while he is present, that is, bearing Christ in the light of the mind. But once he is gone, Jesus says that they will fast, for all those who do not believe that Christ has risen will not have the food of life. By faith in the resurrection, the sacrament of the heavenly bread is received. Whoever is without Christ will be forsaken, fasting from the food of life." (excerpt from the commentary ON MATTHEW 9.3)5

The Word Among Us Meditation on Matthew 9:14-17 comments that St. Teresa of Ávila once prayed, “God save us from gloomy saints!” Now, she wasn’t saying that saints need to go about with plastered-on smiles. She was getting at what Jesus told the disciples of John in today’s Gospel: when he is with us, his presence lifts us up and comforts us.

 “Jesus, our Bridegroom, I will rejoice in you! I can’t control the things life brings my way, but I can control how I respond. So I will try not to let anything rob me of the peace and joy I have in you—not relationship problems, not conflict in the world, not politics, not financial worries. Even in sickness, I will accept your invitation to walk more closely with you. And so I will rejoice in you.”
“Jesus, I believe you are always with me! Help me to cast aside all gloominess and find joy in your presence!”6

Friar Jude Winkler comments on how the restoration of fertility to Israel is prophesied to be incredible. Fasting may be appropriate as a ritual act associated with the loss of a loved one. Friar Jude notes how the unshrunk cloth and new wineskins reflect Jewish culture of being separate.

StAnthonyCompanions · July 4, 2020

Fr. Richard Rohr, OFM, invites us to begin prayer with deep gratitude for all we are given, for the majesty of life that we are so privileged to be a part of. He urges us to offer a prayer that expresses our desire to connect more deeply to the holy unity of all of life.

 Allow your heart to feel your deep intention beyond words. Allow yourself to feel the wordless energy of your prayer. As you feel your body empty of tension, feel your deep intention filling and expanding within you. Allow this silent prayer to fill every part of your body, every cell. Let it radiate from your core outward. Finally, rest in this place of being, feeling, listening to this energy of your deepest desire, of your truest intention.7

When change is on the horizon, we are well advised to seek the counsel of the Spirit in prayer.

References

1	(n.d.). Amos, chapter 9 - United States Conference of Catholic Bishops. Retrieved July 4, 2020, from http://www.usccb.org/bible/amos/9
2	(n.d.). Psalms, chapter 85. Retrieved July 4, 2020, from http://www.usccb.org/bible/psalms/85
3	(n.d.). Matthew, chapter 9 - United States Conference of Catholic .... Retrieved July 4, 2020, from http://www.usccb.org/bible/matthew/9
4	(n.d.). Daily Reflections - OnlineMinistries .... Retrieved July 4, 2020, from https://onlineministries.creighton.edu/CollaborativeMinistry/daily.html
5	(n.d.). Daily Scripture Readings and Meditations. Retrieved July 4, 2020, from https://dailyscripture.servantsoftheword.org/
6	(2020, July 4). Mass Readings and Catholic Daily Meditations for July 4, 2020. Retrieved July 4, 2020, from https://wau.org/meditations/2020/07/04/174097/
7	(n.d.). Simplicity: Weekly Summary — Center for Action and .... Retrieved July 4, 2020, from https://cac.org/simplicity-weekly-summary-2020-07-04/

Coming to believe

The texts from the Roman Catholic Lectionary today invite contemplation of the nature of the experiences that increase our relationship with God.

Capstone of the temple

The reading from the Letter to the Ephesians describes the community as a holy temple in the Lord.

 * [2:11–22] The Gentiles lacked Israel’s messianic expectation, lacked the various covenants God made with Israel, lacked hope of salvation and knowledge of the true God (Eph 2:11–12); but through Christ all these religious barriers between Jew and Gentile have been transcended (Eph 2:13–14) by the abolition of the Mosaic covenant-law (Eph 2:15) for the sake of uniting Jew and Gentile into a single religious community (Eph 2:15–16), imbued with the same holy Spirit and worshiping the same Father (Eph 2:18). The Gentiles are now included in God’s household (Eph 2:19) as it arises upon the foundation of apostles assisted by those endowed with the prophetic gift (Eph 3:5), the preachers of Christ (Eph 2:20; cf. 1 Cor 12:28). With Christ as the capstone (Eph 2:20; cf. Is 28:16; Mt 21:42), they are being built into the holy temple of God’s people where the divine presence dwells (Eph 2:21–22).1

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.2

In the Gospel of John, Jesus and Thomas reveal the blessedness of those who have not seen.

 * [20:28] My Lord and my God: this forms a literary inclusion with the first verse of the gospel: “and the Word was God.”3

Gerard J. Hughes, SJ, comments that Thomas is invited to feel his wounds; that he is still a human being – he eats honeycomb and fish (of all things!); that human relationships do survive death, however changed they somehow are – the appearance to Mary Magdalen; the reinstatement of Peter, that the Apostles will have a mission to preach, to forgive sins and to hand on the Spirit. It is the significance rather than the fact of the resurrection on which the Gospels focus. The story in Luke of the two disciples walking to Emmaus is an illustrative example.

 So the story is a kind of dramatised parable rather than a literal description. Second generation Christians have not ‘seen’ the Lord; instead, their way of experiencing his presence is in praying the scriptures, and in celebrating the Eucharist. As the Gospel of John puts it, even to doubting Thomas, ‘Blessed are those who have not seen, and have believed.’ In this respect the second or third generation Christians, or we twenty-first century Christians, have much the same problems. Luke’s advice is just appropriate for us as for the audience for whom he was writing.4

George Butterfield comments that when the church began, it was made up exclusively of Jewish Christians. And some thought it should remain that way. Not the Apostle Paul. The Gospel is for everyone. A gentile could attend the synagogue and the temple in Jerusalem but they were always outsiders, as St. Paul says, strangers and sojourners. Not anymore.

 Now they are fellow citizens with the saints and members of the household of God. All of us belong. All of us are important parts of God’s sacred temple but we are not lone ranger Christians. We are being built together to make this temple. How important this is in a world that divides people according to race, gender, or ethnicity. God’s sacred temple has no aliens, strangers, or sojourners.
The Gospel reading is the one that gets Thomas labeled as the doubter. He wasn’t present when Jesus first appeared to them so he didn’t believe the other apostles. Now he sees Jesus with his nail-scarred hands and gaping hole in his side and he believes. His faith is the faith of the Church: “my Lord and my God.” This is not the end of all of Thomas’ doubts. Faith and doubts are not incompatible.5

Don Schwager quotes “Touching the wounds of Christ and healing the wounds of our unbelief,” by Gregory the Great (540-604 AD).

 "It was not an accident that that particular disciple was not present. The divine mercy ordained that a doubting disciple should, by feeling in his Master the wounds of the flesh, heal in us the wounds of unbelief. The unbelief of Thomas is more profitable to our faith than the belief of the other disciples. For the touch by which he is brought to believe confirms our minds in belief, beyond all question." (excerpt from FORTY GOSPEL HOMILIES 26)6

The Word Among Us Meditation on John 20:24-29 urges us to focus on Jesus’ response. Just as he had done in the Incarnation, just as he had done during his “hidden years” as a carpenter, and just as he had done when he washed his disciples’ feet and allowed himself to be crucified, here again Jesus humbled himself and gave himself over to the hands of men. He cared more about meeting Thomas’ need than he cared about how reasonable or appropriate Thomas’ demand was.

 And the result of such humility? Thomas was so moved that he made the greatest and most personal proclamation about Jesus in all the Gospels: “My Lord and my God!” (John 20:28).
Jesus will always help us to know him better. He probably won’t appear physically, as he did for Thomas, but he will “show up” in countless other ways. In our prayer, in his word, in the love of a friend, in the whispers of our conscience—in these and many other ways, Jesus humbly comes to us. And of course, the humblest way of all is when he places himself in our hands in the gift of the Eucharist.7

Friar Jude Winkler comments on the words in Ephesians that bring us into the household of God. Thomas concludes his encounter with a powerful expression of faith. Friar Jude reminds us that faith requires trust beyond trust.

StAnthonyCompanions · July 3, 2020

Fr. Richard Rohr, OFM, tells that during World War II, Jesuit priest Walter Ciszek (1904–1984) was accused of being a “Vatican spy.” After spending five years in a Moscow prison, he was sentenced to fifteen years of hard labor in Siberian prison camps. He is an example of someone whose life has been pared down to the “one thing necessary.”

 For what can ultimately trouble the soul that accepts every moment of every day as a gift from the hands of God and strives always to do God’s will? “If God is for us, who can stand against us?” [Romans 8:31]. Nothing, not even death, can separate us from God. . . . Is this too simple, or are we just afraid really to believe it, to accept it fully and in every detail of our lives, to yield ourselves up to it in total commitment? This is the ultimate question of faith, and each one of us must answer it for ourselves in the quiet of our heart and the depths of our soul. But to answer it in the affirmative is to know a peace, to discover a meaning to life, that surpasses all understanding.8

As we claim the blessing of those who have not seen, we meditate on those life events that make Jesus present to us.

References

1	(n.d.). Ephesians, chapter 2. Retrieved July 3, 2020, from http://www.usccb.org/bible/ephesians/2
2	(n.d.). Psalms, chapter 117. Retrieved July 3, 2020, from http://www.usccb.org/bible/psalms117:22
3	(n.d.). John, chapter 20 - United States Conference of Catholic Bishops. Retrieved July 3, 2020, from http://www.usccb.org/bible/john/20:21
4	(2008, March 24). Thinking about Resurrection | Thinking Faith: The online .... Retrieved July 3, 2020, from https://www.thinkingfaith.org/articles/20080324_1.htm
5	(n.d.). Daily Reflections - OnlineMinistries .... Retrieved July 3, 2020, from https://onlineministries.creighton.edu/CollaborativeMinistry/daily.html
6	(n.d.). Daily Scripture Readings and Meditations. Retrieved July 3, 2020, from https://dailyscripture.servantsoftheword.org/
7	(2020, July 3). Mass Readings and Catholic Daily Meditations for July 3, 2020. Retrieved July 3, 2020, from https://wau.org/meditations/2020/07/03/174093/
8	(2020, July 3). A Simple Truth — Center for Action and Contemplation. Retrieved July 3, 2020, from https://cac.org/a-simple-truth-2020-07-03/

Authority and awe

The texts from the Roman Catholic Lectionary today invite us to contemplate the nature of awe and the exercise of authority.

On guard with authority

The Prophet Amos is the object of Amaziah's complaints to the King.

 * [7:14] I am not a prophet: Amos reacts strongly to Amaziah’s attempt to classify him as a “prophet-for-hire” who “earns [his] bread” by giving oracles in exchange for payment (cf. 1 Sm 9:3–10; Mi 3:5). To disassociate himself from this kind of “professional” prophet, Amos rejects outright the title of nabi’ (“prophet”). By profession he is a herdsman/sheepbreeder and a dresser of sycamore trees, but God’s call has commissioned him to prophesy to Israel.1

Psalm 19 proclaims “The fear of the Lord is pure, enduring forever; the ordinances of the Lord are true and righteous altogether.”

 * [Psalm 19] The heavenly elements of the world, now beautifully arranged, bespeak the power and wisdom of their creator (Ps 19:2–7). The creator’s wisdom is available to human beings in the law (Ps 19:8–11), toward which the psalmist prays to be open (Ps 19:12–14). The themes of light and speech unify the poem.2

In the Gospel of Matthew, Jesus heals a paralytic.

 * [9:8] Who had given such authority to human beings: a significant difference from Mk 2:12 (“They…glorified God, saying, ‘We have never seen anything like this’”). Matthew’s extension to human beings of the authority to forgive sins points to the belief that such authority was being claimed by Matthew’s church.3

Carol Zuegner comments that being God and human, Jesus must have always had an idea of what the scribes were thinking. In this case, he calls them out for what they were muttering to themselves and reminds them of his authority.

 I need to be reminded of that authority of the Son of God. Jesus can forgive my sins and allow me to walk in the light. In the first part of the Gospel, Jesus tells the paralyzed man: “Courage.” It takes courage to believe as Jesus’s followers did. It takes courage to take that leap of faith. Let the miracle in my life be the faith of his followers. I ask for the grace to believe and ask for the forgiveness of sins. I ask for the grace to glorify God and to show gratitude for God’s presence in my life. I pray for the courage to continue to take the leap of faith and live out that faith every day.4

Don Schwager quotes “Healing of soul and body,” by Hilary of Poitiers (315-367 AD).

 "Now in the narrative of the paralytic a number of people are brought forward for healing. Jesus' words of healing are worthy of reflection. The paralytic is not told, 'Be healed.' He is not told, 'Rise and walk.' But he is told, 'Take heart, my son; your sins are forgiven you.' The paralytic is a descendant of the original man, Adam. In one person, Christ, all the sins of Adam are forgiven. In this case the person to be healed is brought forward by ministering angels. In this case, too, he is called a son, because he is God's first work. The sins of his soul are forgiven him, and pardon of the first transgression is granted. We do not believe the paralytic committed any sin [that resulted in his illness], especially since the Lord said elsewhere that blindness from birth had not been contracted from someone's sin or that of his parents" [John 9:1-3]. (excerpt from commentary ON MATTHEW 8.5)5

The Daily Meditation from The Word Among Us explores Amos 7:10-17. Amos’ story shows us that God delights in calling the people we’d least expect to do his work. He chose David, the youngest of Jesse’s eight sons and a youth at the time, to be the future king of Israel. He chose a young woman and a carpenter from the small town of Nazareth to be the parents of his Son. He chose simple fishermen to become his apostles and lead the Church. Clearly, God looks beyond professional accomplishments and résumé items. He looks instead into the hearts of his people.

 So don’t be surprised if God calls you to do something for him that you don’t feel equipped to do. Maybe he is asking you to teach CCD in your parish or to actively promote legislation that honors life or to support a couple preparing for marriage. You might see only what you lack, but God sees what you already have: a willingness to serve him. Be assured that he won’t leave you on your own. He will give you the wisdom you need, he will lead you to the resources you are looking for, and he will send you people to help you. He will even supply you with courage and confidence.6

Friar Jude Winkler sets the stage in the northern kingdom “banana republic” for conflict between prophets and kings. Jesus exercises a prerogative of God by forgiving sins. Friar Jude reminds us that fixing a broken limb is easier than a broken heart.

StAnthonyCompanions · July 2, 2020

Fr. Richard Rohr, OFM, comments that poet, author, and farmer Wendell Berry is a shining example of humility and simple living. He’s made it his life’s concern to commit to one beloved plot of land in Kentucky. He says everything he’s learned has been through his faithfulness to that commitment. He reminds me of St. Francis of Assisi in that he loves nature deeply and takes the Gospel seriously. Berry writes of the profound pleasure that can come from simple things—if we can attune ourselves to them.

 It is astonishing, and of course discouraging, to see economics now elevated to the position of ultimate justifier and explainer of all the affairs of our daily life, and competition enshrined as the sovereign principle and ideal of economics. . . .   It is impossible not to notice how little the proponents of the ideal of competition have to say about honesty, which is the fundamental economic virtue, and how very little they have to say about community, compassion, and mutual help. . . . For human beings, affection is the ultimate motive, because the force that powers us, as [John] Ruskin [1819–1900] also said, is not “steam, magnetism, or gravitation,” but “a Soul.”. . . [1]7

Awe and authority have an elevated position in our culture. We benefit from living the simple life wherein we find the awe of nature and gain life in the loving authority of Jesus.

References

1	(n.d.). Amos, chapter 7 - United States Conference of Catholic Bishops. Retrieved July 2, 2020, from http://www.usccb.org/bible/amos/7
2	(n.d.). Psalms, chapter 19. Retrieved July 2, 2020, from http://www.usccb.org/bible/psalms/19
3	(n.d.). Matthew, chapter 9 - United States Conference of Catholic .... Retrieved July 2, 2020, from http://www.usccb.org/bible/matthew/9
4	(n.d.). Daily Reflections - OnlineMinistries .... Retrieved July 2, 2020, from https://onlineministries.creighton.edu/CollaborativeMinistry/daily.html
5	(n.d.). Daily Scripture Readings and Meditations. Retrieved July 2, 2020, from https://dailyscripture.servantsoftheword.org/
6	(2020, July 2). 13th Week in Ordinary Time - The Word Among Us. Retrieved July 2, 2020, from https://wau.org/meditations/2020/07/02/174090/
7	(n.d.). God's Simple Pleasure — Center for Action and Contemplation. Retrieved July 2, 2020, from https://cac.org/gods-simple-pleasure-2020-07-02/

Good God Thanksgiving Healing

The texts from the Roman Catholic Lectionary today connect with my personal questions concerning pursuit of good, truth, and beauty by doing ceremonial things, the psychology of being driven by forces beyond our strength, and seeking the balance in relationship by listening more than speaking.

QE II hospital

The reading from the Prophet Amos urges us to seek good not evil as he shows the people’s attempt to offer worship with hands unclean from oppression of their fellow Israelites.

 * [5:21–27] The prophet does not condemn cultic activity as such but rather the people’s attempt to offer worship with hands unclean from oppression of their fellow Israelites (cf. Ps 15:2–5; 24:3–4). But worship from those who disregard justice and righteousness (v. 24) is never acceptable to the God of Israel. Through the Sinai covenant the love of God and the love of neighbor are inextricably bound together.1

Psalm 50 declares the acceptable sacrifice to God is a sacrifice of thanksgiving. “ For you hate discipline, and you cast my words behind you.”

 * [Psalm 50] A covenant lawsuit stating that the sacrifice God really wants is the sacrifice of praise accompanied by genuine obedience (cf. Mi 6:1–8). It begins with a theophany and the summoning of the court (Ps 50:1–6). Then in direct address God explains what is required of the faithful (Ps 50:7–15), rebukes the hypocritical worshiper (Ps 50:16–21), and concludes with a threat and a promise (Ps 50:22–23; cf. Is 1:19–20).2

In the Gospel of Matthew, Jesus Heals the Gadarene demoniacs who cry out “ What have you to do with us, Son of God? Have you come here to torment us before the time?”

 * [8:29] What have you to do with us?: see note on Jn 2:4. Before the appointed time: the notion that evil spirits were allowed by God to afflict human beings until the time of the final judgment is found in Enoch 16:1 and Jubilees 10:7–10.3

Ed Morse comments on people who claimed to be following God by doing ceremonial things, but their basic commitment to “seek[ing] good and not evil” required attention.

 Like those demons, these townspeople recognized Jesus’ authority.  They saw evidence from miraculous signs in which savage men were calmed and restored.  But the local swine herd was decimated.  Unlike other healing miracles, this miracle had also imposed costs.  Surely other townspeople needed healing and restoration!  But I think the townspeople worried about what other costs might be imposed if Jesus remained. 
Amos’ admonition stings me.  Doing ceremonial things is easier than following the inner witness to seek good and avoid evil.  I also share the Gadarenes’ wariness of the Lord, keeping him at a distance because I fear what it might cost me, without recognizing that he alone is good.  When we sin by suppressing the anamnesis, we deform our inner selves.  Thanks be to God that the inner sense He implanted within us is still there, making us uncomfortable with our bad choices, drawing us to repentance!
God is good.  He leads us to life in which truth, beauty, and goodness abound.  The way of sin deforms us, keeping us burdened and in chains.  Come near, Lord Jesus.  Heal and restore our inner selves.  Help us seek after you, who alone embody all that is good.  Thanks be to God.4

Don Schwager asks in meditation: do we ever feel driven by forces beyond your strength? Two men who were possessed and driven mad by the force of many evil spirits found refuge in the one person who could set them free. Both Mark and Luke, in their Gospel accounts of this incident, describe this demonic force as a legion (Mark 5:9 and Luke 8:30). A legion is no small force but an army 6,000 strong! For the people of Palestine who were often hemmed in by occupying forces, a legion - whether human or supernatural - struck terror! Legions at their wildest committed unmentionable atrocities. Our age has also witnessed untold crimes and mass destruction at the hands of possessed rulers and their armies. Schwager quotes “Christ is triumphant over the forces of demons,” by Peter Chrysologus (400-450 AD).

 "[Jesus] said to them, 'Go!' The foul-smelling animals are delivered up, not at the will of the demons but to show how savage the demons can become against humans. They ardently seek to destroy and dispossess all that is, acts, moves and lives. They seek the death of people. The ancient enmity of deep-rooted wrath and malice is in store for the human race. Demons do not give up easily unless they are forcibly overcome. They are doing the harm they are ordered to do. Therefore the foul-smelling animals are delivered up that it may be made clear to the demons that they have permission to enter the swine but not to enter humans. It is by our vices that we empower them to do harm. Similarly, by our power of faith we tread on the necks of demons. They become subject to us under Christ who is triumphant." (excerpt from SERMONS 16.8)5

The Word Among Us Meditation on Amos 5:14-15, 21-24 comments that Frédéric Ozanam (1813–1853) and his companions founded the Society of St. Vincent de Paul as a way to promote acts of charity and spiritual renewal among Catholics. New chapters quickly opened, and they soon spread beyond the borders of France. What began as a trickle eventually swelled into a network of thousands of streams flowing around the globe.

 Right now, try to imagine Jesus’ love for everyone who is suffering. Let that love soften your heart and break down any barriers of comfort and indifference within you. Picture Jesus’ mercy flowing like a gentle stream toward the homeless woman living under a nearby bridge or a local couple grieving a miscarriage.
If you don’t know how to help, just be present. Listen more than you speak. Then see where it leads. Even small acts of mercy can grow into something powerful. Frédéric believed that when we sit with the poor, feel the same cold that pierces them, and listen, justice will surge like water within our hearts.
“Lord, let your love for the poor surge within me.”6

Friar Jude Winkler touches on the vertical and horizontal aspects of faith in the text from Amos who is seeking the good and dignity for brothers and sisters. He opposes superficial Hour of the Lord does not represent justice to widows and orphans. Friar Jude comments that pigs killed demons in pagan territory (In Mark 1 demoniac and 2 demoniacs in Matthew) as the same story in two different communities. 

StAnthonyCompanions · July 1, 2020

Fr. Richard Rohr, OFM, comments that despite many differing views of Jesus’ life and teaching, we can say confidently that Jesus was a poor man who fully embraced life with those on the margins of society. Francis of Assisi certainly did the same, and it became his litmus test for all orthodoxy and ongoing transformation into God. Clare of Assisi (1194–1253) wanted to imitate Francis in this. She and her sisters, the Poor Clares, have kept the vow of poverty much better than some Franciscan friars have done. Today, Bridget Mary Meehan helps us understand how radical simplicity helped Clare and her sisters come to a singleness of focus and heart.

 Through the centuries Clare has continued to be a beacon of light to women and men who long to love Christ with an undivided heart, to serve others generously, and to live simply in a world that glorifies material possessions. If we have too many clothes in our closets, too much money in the bank, too many things cluttering our lives, Clare can help us find the one thing necessary—God who will liberate and fill our emptiness with divine love. Our conversion process may take time—sometimes years—but we will experience freedom and joy when we live with a loose grasp on material things, when we are willing to share our possessions as well as our time and energy with those in need.7

My recent thoracic surgery exposed me to another opportunity to consider empathy as a primary “seeking good” component driving action in humans (and many mammals). Recent hospitalization has reinforced my conviction that thanksgiving is the gift of God that centres our love and healing of our whole person, physically, psychologically, and spiritually in the pursuit of God for the greater good.

References

1	(n.d.). Amos, chapter 5 - United States Conference of Catholic Bishops. Retrieved July 1, 2020, from http://www.usccb.org/bible/amos/5
2	(n.d.). Psalms, chapter 50. Retrieved July 1, 2020, from http://www.usccb.org/bible/psalms/50
3	(n.d.). Matthew, chapter 8 - United States Conference of Catholic .... Retrieved July 1, 2020, from http://www.usccb.org/bible/matthew/8
4	(n.d.). Daily Reflections - OnlineMinistries .... Retrieved July 1, 2020, from https://onlineministries.creighton.edu/CollaborativeMinistry/daily.html
5	(n.d.). Daily Scripture Readings and Meditations. Retrieved July 1, 2020, from https://dailyscripture.servantsoftheword.org/
6	(n.d.). The Word Among Us. Retrieved July 1, 2020, from https://wau.org/
7	(2020, July 1). Clare of Assisi Archives — Center for Action and Contemplation. Retrieved July 1, 2020, from https://cac.org/tag/clare-of-assis/