The Kingdom is near

The texts from the Roman Catholic Lectionary today declare that our efforts to seek the Lord are fruitful because the Kingdom is near.

near the Kingdom

The reading from the Prophet Hosea expresses the consequences of Israel’s sin as captivity.

 * [10:3] No king: the instability of the monarchy (7:3–7) and its vassalage to foreign kings (7:8–16) render the monarchy ineffective. The kings do the opposite of what they are supposed to do (10:4).1

Psalm 105 praises God’s Faithfulness to Israel.

 * [Psalm 105] A hymn to God who promised the land of Canaan to the holy people, cf. Ps 78; 106; 136. Israel is invited to praise and seek the presence of God (Ps 105:1–6), who is faithful to the promise of land to the ancestors (Ps 105:7–11). In every phase of the national story—the ancestors in the land of Canaan (Ps 105:12–15), Joseph in Egypt (Ps 105:16–22), Israel in Egypt (Ps 105:23–38), Israel in the desert on the way to Canaan (Ps 105:39–45)—God remained faithful, reiterating the promise of the land to successive servants.2

In the Gospel of Matthew, Jesus calls the Twelve Apostles to their Mission.

 * [10:5–6] Like Jesus (Mt 15:24), the Twelve are sent only to Israel. This saying may reflect an original Jewish Christian refusal of the mission to the Gentiles, but for Matthew it expresses rather the limitation that Jesus himself observed during his ministry.3

Kyle Lierk compares his relationship with the Divine to a game of hide and seek. In today’s first reading the prophet Hosea calls on Israel to “sow for yourselves justice; reap the fruit of piety...it is time to seek the Lord.” No more hiding behind altars and sacred pillars. The Psalmist takes it a step further and sprinkles in a positive slant: “Rejoice, O hearts that seek the Lord!” This is meant to be fun!! As kids we understood that. As adults we need to be reminded.

 “Seek always the face of the Lord.”  (Ps 105:4b)
Keep the game going.  Don’t sit this one out.  And certainly don’t play small, crouching in some deceptively cozy hiding spot away from God’s loving gaze.
The best part of it all:  when we seek, God wants to be found!4

Don Schwager comments that God chose these men, not for what they were, but for what they would be capable of becoming under his direction and power. When the Lord calls us to serve, we must not think we have nothing or very little to offer. The Lord takes what ordinary people, like us, can offer and uses it for greatness in his kingdom. Schwager quotes “Jesus empowers his disciples to act in his name,” by John Chrysostom (347-407 AD).

 " If the Spirit had not yet been given, since Jesus had not yet been glorified, how then did the disciples cast out the unclean spirits? They did this by his own command, by the Son's authority.2 Note the careful timing of their mission. They were not sent out at the beginning of their walk with him. They were not sent out until they had sufficiently benefited by following him daily. It was only after they had seen the dead raised, the sea rebuked, devils expelled, the legs of a paralytic brought to life, sins remitted, lepers cleansed, and had received a sufficient proof of his power both by deeds and words - only then did he send them out. And he did not send them out unprepared to do dangerous deeds, for as yet there was no danger in Palestine. They had only to stand against verbal abuse. However, Jesus still warned them of larger perils to come, preparing them for what was future." (excerpt from THE GOSPEL OF MATTHEW, HOMILY 32.3).5

The Word Among us Meditation on Hosea 10:1-3, 7-8, 12 comments that we all have a tendency to worship “false gods,” sometimes without even realizing it. It happens when we let anything take priority over the Lord. When we allow other things to grab our attention or our hearts more than God, or when we seek our joy and comfort in things God has created more than in God himself, we have in essence made them idols.

 What’s the solution? Hosea tells the people, quite simply, “It is time to seek the Lord” (10:12). Seek the Lord when you cling to your own strength instead of relying on God’s grace. Seek the Lord when you find yourself rearranging your schedule to fit in more screen time and end up squeezing out your prayer time. Seek the Lord when you realize you are doing things to please other people because you care more about their opinion of you than what God thinks. Seek the Lord when you are tempted to place career success above time with your family.6

Friar Jude Winkler explains how the northern kingdom continued to drift away from God prior to the Assyrian exile in 720 BCE. Matthew’s Gospel, written for Jewish Christians, underlines the mission of the Apostles to the Jewish people. Friar Jude reminds us that even in Matthew’s Gospel, Gentiles sometimes show more faith and openness of heart than Jews.

StAnthonyCompanions · July 8, 2020

Cynthia Bourgeault, CAC faculty member, addresses a fear that motivates all of us on some level—the fear of death. It is a matter of true wisdom to know how to face death wisely and courageously, which is why every religion and culture since the beginning of time has tried to “make sense” of it in some way.

 The values that are called the fruits of the Spirit by St. Paul—gentleness and peace and forbearance, compassion, love, joy—these are alchemical products that grow on the other side of the human being not afraid to die. We can find and collectively draw on those wonderful gifts. But it requires the personal willingness (as the old monks in the desert said), to “sit in your cell and ponder the hour of your death” until you’ve really worked through your system what this promise means: “Whether we live or die, we are the Lord’s” [Romans 14:8]. . . . With that, having moved from something nice you recite on Sundays to something you know in the marrow of your bones, then you walk into the planet as a vessel of love and nothing can touch you.7

As we seek God, we bring our fears to Him, and find consolation in His Love.

References

1	(n.d.). Hosea, chapter 10 - United States Conference of Catholic .... Retrieved July 8, 2020, from http://www.usccb.org/bible/hosea/10
2	(n.d.). Psalms, chapter 105. Retrieved July 8, 2020, from http://www.usccb.org/bible/psalms/105
3	(n.d.). Matthew, chapter 10. Retrieved July 8, 2020, from http://www.usccb.org/bible/matthew/10
4	(n.d.). Daily Reflections - OnlineMinistries .... Retrieved July 8, 2020, from https://onlineministries.creighton.edu/CollaborativeMinistry/daily.html
5	(n.d.). Daily Scripture Readings and Meditations. Retrieved July 8, 2020, from https://dailyscripture.servantsoftheword.org/
6	(2020, July 8). Mass Readings and Catholic Daily Meditations for July 8, 2020. Retrieved July 8, 2020, from https://wau.org/meditations/2020/07/08/174133/
7	(2020, July 8). Dying Before We Die — Center for Action and Contemplation. Retrieved July 8, 2020, from https://cac.org/dying-before-we-die-2020-07-08/

Harvest full Life

The texts from the Roman Catholic Lectionary today challenge us to activate prayer in our relationship with God to experience fullness of life.

The Harvest

The reading from the Prophet Hosea warns those who sow the wind, shall reap the whirlwind.

 * [8:13] Return to Egypt: to punish their violation of the covenant they will experience a reversal of the exodus.1

Psalm 115 declares the impotence of idols and the greatness of God.

 * [Psalm 115] A response to the enemy taunt, “Where is your God?” This hymn to the glory of Israel’s God (Ps 115:1–3) ridicules the lifeless idols of the nations (Ps 115:4–8), expresses in a litany the trust of the various classes of the people in God (Ps 115:9–11), invokes God’s blessing on them as they invoke the divine name (Ps 115:12–15), and concludes as it began with praise of God. Ps 135:15–18 similarly mocks the Gentile gods and has a similar litany and hymn (Ps 135:19–21).2

In the Gospel of Matthew, Jesus heals one who was mute and declares the harvest is great but the labourers are few.

 * [9:37–38] This Q saying (see Lk 10:2) is only imperfectly related to this context. It presupposes that only God (the master of the harvest) can take the initiative in sending out preachers of the gospel, whereas in Matthew’s setting it leads into Mt 10 where Jesus does so.3

John Shea, S.J. comments the entire world suffers from two public health threats: the coronavirus pandemic and racial injustice. We struggle to find solutions while realizing that many of our leaders and institutions have failed us. He, like so many, feels like sheep without a shepherd. He imagines Jesus looking down upon the Earth and in the words of today’s gospel, “at the sight of the crowds, his heart was moved with pity for them because they were troubled and abandoned.”

 In these turbulent and challenging times, it’s tempting to place our trust in money and power. But we know that the coronavirus infects both the rich and the poor. We know that those entrusted with power, like our police force and government officials, can abuse that power. Others want to trust in themselves or in ideologies. But the coronavirus does not discriminate based on what we believe or do not believe. And much of the racial injustice we see today is embedded in systems built from toxic ideologies by individuals who also believed in themselves. And as a biologist, I’m tempted to place my trust in science to “solve” the coronavirus pandemic. But I also know that this virus is brand new and there is still too much we do not know. Science has limits. God, however, is infinite.
Echoing today’s Psalm, I know in Whom I must place my trust: “The house of Israel trusts in the Lord.”4

Don Schwager quotes “Freedom and healing in Christ,” by Hilary of Poitiers (315-367 AD).

 "In the deaf and dumb and demoniac appear the need of the Gentiles for a complete healing. Beleaguered on all sides by misfortune, they were associated with all types of the body's infirmities. And in this regard a proper order of things is observed. For the devil is first cast out; then the other bodily benefits follow suit. With the folly of all superstitions put to flight by the knowledge of God, sight and hearing and words of healing are introduced. The declaration of the onlookers followed their admiration over what took place: 'Never has the like been seen in Israel.' Indeed, he whom the law could not help was made well by the power of the Word, and the deaf and dumb man spoke the praises of God. Deliverance has been given to the Gentiles. All the towns and all the villages are enlightened by the power and presence of Christ, and the people are freed from every impairment of the timeless malady. (excerpt from ON MATTHEW 9.10)5

The Word Among Us Meditation on Matthew 9:32-38 notes that intercessory prayer is a beautiful way to work with the harvest master, but it’s not the only way. As we pray for people, we can also ask, “Lord, is there something you want me to do for him or her?”

 Jesus loves it when we bring people’s needs before him. It shows that we aren’t concerned only for ourselves. It shows that our vision is broadening to the world around us and that our hearts are becoming more like his. Jesus loves it even more when we roll up our sleeves and try to help the people we are praying for—because that’s exactly what he did for us. It may not always be easy. It may cost us some of our time and energy. But at the same time, it is very rewarding to work alongside Jesus, the master of the harvest.
“Jesus, thank you for the needs you are laying on my heart. Help me find the courage to take action as well.”6

Friar Jude Winkler explains the banana republic nature of the northern kingdom and confusion over sacred objects leading to a reversal of the Exodus. Punishment for the sin lies in the sin itself. Friar Jude reminds us of our call as priest, prophet and king to share the Word in our deeds.

StAnthonyCompanions · July 7, 2020

Fr. Richard Rohr, OFM, comments it’s disappointing that we Christians have emphasized theology, catechism, and religious education much more than prayer and practice. The biblical book of Job is probably one of the greatest books on prayer that has ever been written. It breaks our stereotypes of what it means to communicate with God.

 During Job’s crisis, he yells at God, accuses God of all kinds of things, speaks sarcastically, and almost makes fun of God. “If this is a game you’re playing, then you’re not much of a God! I don’t need you and I don’t want you!” It’s this kind of prayer that creates saints. Yet we can’t pray with that authority unless we know something experientially about God. We can’t pray that way unless we are assured at a deep level of the profound connection between ourselves and God. It takes one who has ventured into that arena where we say angels fear to tread.
Ultimately Job’s story reveals that God cannot really be known through theology and law. God can only be related to and known in relationship, just like the Trinity itself. Or, as the mystics assert, we know God by loving God, trusting God, and placing our hope in God. We cannot really “think” God.7

Our relationship with God brings us to see the sheep without a shepherd with whom we are called to journey.

References

1	(n.d.). Hosea, chapter 8. Retrieved July 7, 2020, from http://www.usccb.org/bible/hosea/8
2	(n.d.). Psalms, chapter 115 - United States Conference of Catholic .... Retrieved July 7, 2020, from http://www.usccb.org/bible/psalms/115
3	(n.d.). Matthew, chapter 9. Retrieved July 7, 2020, from http://www.usccb.org/bible/matthew/9
4	(n.d.). Daily Reflections - OnlineMinistries .... Retrieved July 7, 2020, from https://onlineministries.creighton.edu/CollaborativeMinistry/daily.html
5	(n.d.). Daily Scripture Readings and Meditations. Retrieved July 7, 2020, from https://dailyscripture.servantsoftheword.org/
6	(2020, July 7). Mass Readings and Catholic Daily Meditations for July 7, 2020. Retrieved July 7, 2020, from https://wau.org/meditations/2020/07/07/174106/
7	(2020, July 7). The Wisdom of Job — Center for Action and Contemplation. Retrieved July 7, 2020, from https://cac.org/the-wisdom-of-job-2020-07-07/

Restored to Life

The texts from the Roman Catholic Lectionary today invite us to explore Covenant love and how we can be aware of God’s Presence and fidelity.

Fidelity

The reading from the Prophet Hosea tells of Israel taken as a wife.

 * [2:21–22] Betroth…with: the betrothal was the legal moment before cohabitation when the dowry was paid to the father of the bride. In this remarriage the Lord gives the bride price to Israel herself “forever.” Justice…judgment: refer to equity and fairness of conduct. The next two terms, “loyalty” (hesed), the steadfast love between the covenant partners, and “compassion,” maternal love (cf. 1:6; 2:3, 25) are characteristic of Hosea. You shall know: not an abstract but a practical knowledge which means acknowledgment of God’s will and obedience to his law (4:1; 5:4; 6:3, 6).1

Psalm 145 declares “The Lord is gracious and merciful, slow to anger and abounding in steadfast love.”

 * [Psalm 145] A hymn in acrostic form; every verse begins with a successive letter of the Hebrew alphabet. Acrostic poems usually do not develop ideas but consist rather of loosely connected statements. The singer invites all to praise God (Ps 145:1–3, 21). The “works of God” make God present and invite human praise (Ps 145:4–7); they climax in a confession (Ps 145:8–9). God’s mighty acts show forth divine kingship (Ps 145:10–20), a major theme in the literature of early Judaism and in Christianity.2

In the Gospel from Matthew, a girl is restored to Life and a woman is healed.

 * [9:24] Sleeping: sleep is a biblical metaphor for death (see Ps 87:6 LXX; Dn 12:2; 1 Thes 5:10). Jesus’ statement is not a denial of the child’s real death, but an assurance that she will be roused from her sleep of death.3

Kimberly Grassmeyer comments that we have to remember that Jesus is here – within each of us. Jesus continues to speak through each of our words and to act through each of our choices. Our faith is made manifest in our everyday words and our everyday works.

 Our faith can be as true as that of the suffering woman, and that of the official for his daughter.  We have the power to use our deep faith for the benefit of the other.  But we – I – may lack the courage to do so.
Shall we pray together, asking God to strengthen us in our faith, and to give us the courage to use that faith (expressed in our words, acts, time, treasure) to move our world to one that is just and loving – and healed?  Let us pray.  Amen.4

Don Schwager quotes “Daughter, your faith has made you well,” by John Chrysostom (347-407 AD).

 "So what did Messiah do? He did not let her go unnoticed but led her into the center of attention and made her visible. He had many reasons for doing this. Some might imagine that 'he did this merely for love of glory - otherwise why would he not allow her to remain concealed?' But what are they proposing who might say this? That he should keep her silent, that he should ignore her need, and thereby pass up miracles too numerous to mention, all because he is in love with glory? What an unholy thought, inspired by the most unholy one of all."
"What then is his intention in bringing her forward? First, Jesus puts an end to her fear. He does not want her to remain trapped in dread. He gives no cause for her conscience to be harmed, as if she had stolen the gift. Second, he corrects her assumption that she has no right to be seen. Third, he makes her faith an exhibit to all. He encourages the others to emulate her faith. Fourth, his subduing the fountains of her hemorrhage was another sign of his knowledge of all things. And finally, do you remember the ruler of the synagogue? He was at the point of despair, of utter ruin. Jesus is indirectly admonishing him by what he says to the woman." (excerpt from the THE GOSPEL OF MATTHEW, HOMILY 31.2)5

The Word Among Us Meditation on Hosea 2:16-18, 21-22 comments that hardship usually makes us ask, What did I do wrong to end up in this place? But God always finds a way to use hardship to bring us closer to him. Our “desert” might be the direct result of our own sin—like a friendship wounded by our bad temper. It might be the result of the imperfect world we live in—like a terminal illness. Or it might be a little of both—like having your country overrun by an enemy. Either way, instead of asking, What did I do to deserve this? we can ask, What does God want to do in me through this experience?

 So next time you feel like you’re in the desert, try to see the upside. Remember that God is with you even there. Take a deep breath and try to quiet your thoughts. Turn to God and let him speak to you tenderly. Settle into the silence and listen for his voice. God can bring his love to bear on whatever situation you face, even in the harshest of deserts.
“Lord, I believe that every situation is an opportunity to grow closer to you. So help me to trust in you during the desert times.”6

Friar Jude Winkler notes the importance of the desert to Hosea where Israel first fell in love with God. The Feast of Booths is marked by a going back to the desert. Friar Jude reminds us that faith has saved the woman in the Gospel, physically and spiritually.

StAnthonyCompanions · July 6, 2020

A post by Franciscan media comments on Saint Maria Goretti, Saint of the Day for July 6.

 Maria may have had trouble with catechism, but she had no trouble with faith. God’s will was holiness, decency, respect for one’s body, absolute obedience, total trust. In a complex world, her faith was simple: It is a privilege to be loved by God, and to love him—at any cost.7

James Finley, CAC faculty member, offers a contemplative practice to help us experience the love of God even in the midst of chaos. Living out of that love transforms both ourselves and the world.

 In this contemplative practice, sit and renew your awareness that you’re sitting in the presence of God all about you and within you. As you inhale, inhale God’s silent “I love you,” in which God is being poured out and utterly given away to you as the miracle of your very life. Then when you exhale, exhale yourself in love: “I love you.” And so, we are breathing [along with God], “I love you. I love you. I love you. I love you.” From the reciprocity of love, destiny is fulfilled, and the foundations of suffering are healed.8

Our need for reanimation as we deal with chaos may be met as we return to quiet to experience the fidelity of God in our life.

References

1	(n.d.). Hosea, chapter 2. Retrieved July 6, 2020, from http://www.usccb.org/bible/hosea/2
2	(n.d.). Psalms, chapter 145. Retrieved July 6, 2020, from http://www.usccb.org/bible/psalms/145
3	(n.d.). Matthew, chapter 9. Retrieved July 6, 2020, from http://www.usccb.org/bible/matthew/9
4	(n.d.). Daily Reflections - OnlineMinistries .... Retrieved July 6, 2020, from https://onlineministries.creighton.edu/CollaborativeMinistry/daily.html
5	(n.d.). Daily Scripture Readings and Meditations. Retrieved July 6, 2020, from https://dailyscripture.servantsoftheword.org/
6	(2020, July 6). Mass Readings and Catholic Daily Meditations for July 6, 2020. Retrieved July 6, 2020, from https://wau.org/meditations/2020/07/06/174103/
7	(n.d.). Saint Maria Goretti - Franciscan Media. Retrieved July 6, 2020, from https://www.franciscanmedia.org/saint-maria-goretti/
8	(2020, July 6). Sustained in God's Love — Center for Action and Contemplation. Retrieved July 6, 2020, from https://cac.org/sustained-in-gods-love-2020-07-06/

Life in the Spirit Revealed

The texts from the Roman Catholic Lectionary invite contemplation of the combination of humility and work with Christ through which we experience Life in the Spirit.

Life journey

The reading from the Prophet Zechariah describes the humility of the coming ruler of God’s people.

 * [9:9] Your king: a just savior, a figure of humble demeanor, but riding on a donkey like royalty in the ancient Near East (Gn 49:11; Jgs 5:10; 10:4). The announcement of the coming of such a king marks a departure from the view of the royal figure as a conquering warrior. This depiction is in keeping with the tone of First Zechariah (3:8; 4:6–10; 6:12) but contrasts with Haggai (2:20–23). New Testament authors apply this prophecy to Jesus’ triumphant entry into Jerusalem (Mt 21:4–5; Jn 12:14–15).1

Psalm 145 proclaims the greatness and the goodness of God.

 * [Psalm 145] A hymn in acrostic form; every verse begins with a successive letter of the Hebrew alphabet. Acrostic poems usually do not develop ideas but consist rather of loosely connected statements. The singer invites all to praise God (Ps 145:1–3, 21). The “works of God” make God present and invite human praise (Ps 145:4–7); they climax in a confession (Ps 145:8–9). God’s mighty acts show forth divine kingship (Ps 145:10–20), a major theme in the literature of early Judaism and in Christianity.2

The reading from the Letter of Paul to the Romans shares how Life in the Spirit conquers the flesh.

 * [8:1–13] After his warning in Rom 7 against the wrong route to fulfillment of the objective of holiness expressed in Rom 6:22, Paul points his addressees to the correct way. Through the redemptive work of Christ, Christians have been liberated from the terrible forces of sin and death. Holiness was impossible so long as the flesh (or our “old self”), that is, self-interested hostility toward God (Rom 8:7), frustrated the divine objectives expressed in the law. What is worse, sin used the law to break forth into all manner of lawlessness (Rom 8:8). All this is now changed. At the cross God broke the power of sin and pronounced sentence on it (Rom 8:3). Christians still retain the flesh, but it is alien to their new being, which is life in the spirit, namely the new self, governed by the holy Spirit. Under the direction of the holy Spirit Christians are able to fulfill the divine will that formerly found expression in the law (Rom 8:4). The same Spirit who enlivens Christians for holiness will also resurrect their bodies at the last day (Rom 8:11). Christian life is therefore the experience of a constant challenge to put to death the evil deeds of the body through life of the spirit (Rom 8:13).3

In the Gospel of Matthew, Jesus thanks His Father for revelation to those with simple understanding.

 * [11:29] In place of the yoke of the law, complicated by scribal interpretation, Jesus invites the burdened to take the yoke of obedience to his word, under which they will find rest; cf. Jer 6:164

Maureen McCann Waldron comments, in the Christian life, “relief and rest” are not the end of the invitation. We are also called by Jesus to take up his yoke on our shoulders and continue the work of caring for those around us, offering support to so many weary people, worn out under the unbearable weight of neglect and indifference.

 It helps to picture a yoke, a harness shared by two oxen which allows them to work together as a team.  Jesus is not handing over a burden to us but is asking us to join him in his work, to share the yoke. Suddenly, humility seems like something I want to do.
Our world, and maybe our lives, seem so heavy and heart-wrenching right now.  We are called to a meekness that allows us to ask our loving God for help; to learn from Jesus how to make our way through it in small and humble service to others.  That is where we will finally find peace.
We beg for a humility that can place us in the shoes of another to see and begin to understand their world and point of view.  We are not in this alone, but side by side with Jesus, doing our part but knowing we are guided and loved by his great heart.5

Don Schwager quotes “The grace of Christ bears us up,” from an anonymous early Christian teacher.

 "'My yoke is easy and my burden light'... The prophet says this about the burden of sinners: 'Because my iniquities lie on top of my head, so they have also placed a heavy burden on me' (Psalm 38:4)... 'Place my yoke upon you, and learn from me that I am gentle and humble of heart.' Oh, what a very pleasing weight that strengthens even more those who carry it! For the weight of earthly masters gradually destroys the strength of their servants, but the weight of Christ rather helps the one who bears it, because we do not bear grace; grace bears us. It is not for us to help grace, but rather grace has been given to aid us." (excerpt from the INCOMPLETE WORK ON MATTHEW, HOMILY 29: PG 56:780)6

In the Word Among Us Meditation on Romans 8:9, 11-13, Paul is announcing a truth that can sustain us if we should fall into sin, just as it can inspire us in the midst of temptation. So if we lose a battle here or there, we can pray, “Lord, you know how weak I am, but I believe that this sin does not define me. Thank you, Jesus, for abolishing my debt to the flesh!”

 Jesus has broken the yoke of sin. So take up his yoke—the yoke of faith and trust—and let him give you rest (Matthew 11:29). Let his good news wash over you today: you are not bound to sin. You don’t owe it anything!
“All praise to you, Jesus, for setting me free from the flesh!”7

Friar Jude Winkler contrasts the humble king described by Zechariah to the usual rulers in the ancient Middle East. The humility of those who do not live as super smart or cultured allows them to embrace Jesus Word. Friar Jude reminds us that we work with Jesus in our custom fit double yoke.

StAnthonyCompanions · July 5, 2020

Fr. Richard Rohr, OFM, comments that we will normally do anything to keep the old thing from falling apart, yet this is when we need patience and guidance, and the freedom to let go instead of tightening our controls and certitudes. Perhaps Jesus is describing just this phenomenon when he says, “It is a narrow gate and a hard road that leads to life, and only a few find it” (Matthew 7:14). Not accidentally, he mentions this narrow road right after teaching the Golden Rule. He knows how much letting go it takes to “treat others as you would like them to treat you” (Matthew 7:12).

 While change can force a transformation, spiritual transformation always includes a disconcerting reorientation. It can either help people to find new meaning or it can force people to close down and slowly turn bitter. The difference is determined precisely by the quality of our inner life, our practices, and our spirituality. Change happens, but transformation is always a process of letting go, living in the confusing, shadowy space for a while. Eventually, we are spit up on a new and unexpected shore. You can see why Jonah in the belly of the whale is such an important symbol for many Jews and Christians.
In moments of insecurity and crisis, shoulds and oughts don’t really help. They just increase the shame, guilt, pressure, and likelihood of backsliding into unhealthy patterns. It’s the deep yeses that carry us through to the other side. It’s that deeper something we are strongly for—such as equality and dignity for all—that allows us to wait it out. It’s someone in whom we absolutely believe and to whom we commit. In plain language, love wins out over guilt any day.8

The Life of the Spirit, becomes strength in times of distress and change as we humbly seek to work yoked to Christ.

References

1	(n.d.). Zechariah, chapter 9. Retrieved July 5, 2020, from http://www.usccb.org/bible/zechariah/9
2	(n.d.). Psalms, chapter 145. Retrieved July 5, 2020, from http://www.usccb.org/bible/psalms/145
3	(n.d.). Romans, chapter 8. Retrieved July 5, 2020, from http://www.usccb.org/bible/romans/8
4	(n.d.). Matthew, chapter 11. Retrieved July 5, 2020, from http://www.usccb.org/bible/matthew/11:28
5	(n.d.). Daily Reflections - OnlineMinistries .... Retrieved July 5, 2020, from https://onlineministries.creighton.edu/CollaborativeMinistry/daily.html
6	(n.d.). Daily Scripture Readings and Meditations. Retrieved July 5, 2020, from https://dailyscripture.servantsoftheword.org/
7	(2020, July 5). 14th Sunday in Ordinary Time - Mass Readings and Catholic .... Retrieved July 5, 2020, from https://wau.org/meditations/2020/07/05/174100/
8	(2020, July 5). Change Is Inevitable — Center for Action and Contemplation. Retrieved July 5, 2020, from https://cac.org/change-is-inevitable-2020-07-05/