Healing Workers

The texts from the Roman Catholic Lectionary today invite us to prayerfully seek discernment of our role in the healing work of Christ.

Our healing mission

 

The reading from the Letter to the Colossians declares the fullness of Life in Christ.

* [2:4–23] In face of the threat posed by false teachers (Col 2:4), the Colossians are admonished to adhere to the gospel as it was first preached to them (Col 2:6), steeping themselves in it with grateful hearts (Col 2:7). They must reject religious teachings originating in any source except the gospel (Col 2:8) because in Christ alone will they have access to God, the deity (Col 2:9). So fully has Christ enlightened them that they need no other source of religious knowledge or virtue (Col 2:10). They do not require circumcision (Col 2:11), for in baptism their whole being has been affected by Christ (Col 2:12) through forgiveness of sin and resurrection to a new life (Col 2:13; cf. Col 3:1 and Rom 6:1–11). On the cross Christ canceled the record of the debt that stood against us with all its claims (Col 2:14), i.e., he eliminated the law (cf. Eph 2:15) that human beings could not observe—and that could not save them. He forgave sins against the law (Col 2:14) and exposed as false and misleading (Col 2:15) all other powers (cf. Col 1:16) that purport to offer salvation. Therefore, the Colossians are not to accept judgments from such teachers on food and drink or to keep certain religious festivals or engage in certain cultic practices (Col 2:16), for the Colossians would thereby risk severing themselves from Christ (Col 2:19). If, when they accepted the gospel, they believed in Christ as their savior, they must be convinced that their salvation cannot be achieved by appeasing ruling spirits through dietary practices or through a wisdom gained simply by means of harsh asceticism (Col 2:20–23).1 

Psalm 145 praises 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 

In the Gospel of Luke, Jesus chooses the Twelve Apostles and teaches and heals.

* [6:13] He chose Twelve: the identification of this group as the Twelve is a part of early Christian tradition (see 1 Cor 15:5), and in Matthew and Luke, the Twelve are associated with the twelve tribes of Israel (Lk 22:29–30; Mt 19:28). After the fall of Judas from his position among the Twelve, the need is felt on the part of the early community to reconstitute this group before the Christian mission begins at Pentecost (Acts 1:15–26). From Luke’s perspective, they are an important group who because of their association with Jesus from the time of his baptism to his ascension (Acts 1:21–22) provide the continuity between the historical Jesus and the church of Luke’s day and who as the original eyewitnesses guarantee the fidelity of the church’s beliefs and practices to the teachings of Jesus (Lk 1:1–4). Whom he also named apostles: only Luke among the gospel writers attributes to Jesus the bestowal of the name apostles upon the Twelve. See note on Mt 10:2–4. “Apostle” becomes a technical term in early Christianity for a missionary sent out to preach the word of God. Although Luke seems to want to restrict the title to the Twelve (only in Acts 4:4, 14 are Paul and Barnabas termed apostles), other places in the New Testament show an awareness that the term was more widely applied (1 Cor 15:5–7; Gal 1:19; 1 Cor 1:1; 9:1; Rom 16:7).3 

Joan Blandin Howard reflects on the intimacy of her relationship with God and asks “What is my God-given name?  What is my unique name for God?  “ Maybe our names change from encounter to encounter.  Maybe not.

In prayer, I sit alone in the stillness of silence and listen with my heart, with my entire body, noticing the interior nudges that alert me to God’s approach, to God’s presence. My name? I will know it.  Maybe I have heard/noticed/felt it before, maybe now for the first time, maybe it will take a bit of noticing in the solitude of prayer before I hear it.  I listen. I notice. We are privy to a glimpse into the relationship between Jesus and God.  God names Jesus, “My Son”.  Not just “Son”, but “My Son”. Feel the deepness between the two names. Jesus calls his Father, “Abba”, Daddy. Feel the mutual intimacy. As I sit in contemplation of what I can imagine these names reveal of their relationship, I feel a deep sense of joy, unconditional presences and unfathomable love and wholeness.  My words are not descriptively adequate. Alone, in silent solitude I listen for my own God-given name. Initially, I experience a slight interior feeling, movement, rather than hearing or certainty. Words don’t come readily.4

 

Don Schwager quotes “Jesus chose fishermen and tax collectors to be apostles,” by Ambrose of Milan, 339-397 A.D.

"It says, 'He called his disciples, and he chose twelve of them,' whom he appointed sowers of the faith, to spread the help of human salvation throughout the world. At the same time, observe the heavenly counsel. He chose not wise men, nor rich men, nor nobles, but fishermen and tax collectors, whom he would direct, lest they seem to have seduced some by wisdom, or bought them with riches, or attracted them to their own grace with the authority of power and nobility. He did this so that the reasoning of truth, not the grace of disputation, should prevail."(excerpt from EXPOSITION OF THE GOSPEL OF LUKE 5.44)5

 

The Word Among Us Meditation on Luke 6:12-19 comments that at its heart, prayer is all about our relationship with the Lord. Of course, we should petition him for our needs, and of course, he loves to hear those requests. But our most fundamental need is to be in communion with God, the source of our life. Prayer is meant to be a loving conversation in which we express our love for God and he expresses his love for us.

Today, try approaching prayer that way. Think of it as a chance to meet with your heavenly Father. Start by offering him praise for his goodness, faithfulness, and mercy. Thank him for all the blessings he’s given you. Tell him how much you love him. Then listen for his response. He will remind you of his love in different ways. He may say “I love you” in the silence of your heart or in a favorite Scripture passage. He may remind you of a time when he blessed you in the past. And best of all, he will fill you with his Spirit so that you can live as his beloved child. “Father, I love you more than anything! Thank you for loving me and making me your child!”6 

Friar Jude Winkler expands upon the seductive Gnostic philosophy that Paul sees as having a negative influence on the community's understanding of Christ Incarnate. In Luke’s Gospel, Jesus prays many times to discern the Will of the Father. Friar Jude reminds us that Jesus welcomes Jews and Gentiles, all people, to relationship with Him.

 

Fr. Richard Rohr, OFM, comments that our English phrase is wonderful. We say, “I’ve fallen in love.” We recognize love not as something we can achieve by willpower. As Eckhart Tolle teaches, you fall through your life situation into your real life. Everything here is simply a lesson—all your life situation, all your life events are used by God. They often are not consciously religious.

Paul does not speak of doing the deeds of the Spirit, but instead he speaks of the fruits of the Spirit, and love as the greatest gift of the Spirit. Love is something we abide in, something we fall into—usually when we’re out of control, when we’re failing and faltering and we can’t do it right. When we reach the end of our resources—and we have to start relying on a power greater than ourselves—that’s when we fall into the Great Love that is God. Alcoholics Anonymous discovered this many years ago. For Paul, love is the realm for perfect seeing. When we’re in love, in agape, we are able to “see” correctly. When we’re reading reality correctly, we will love, we will know how to love, and we will be in love. We will not have a judgmental, negative, or critical stance. We’ll see what’s really happening. From some place we do not completely understand comes this capacity to forgive, to embrace, to compassionately understand, to let go, and to hand over my small self to the Big Self that we call God, or our Higher Power.7 

In our journey, we experience times of “falling”, in love, and in suffering. The Holy Spirit prompts us to prayerfully discern “our name” and mission in these times of spiritual enlightenment.

 

References

1	(n.d.). Colossians, CHAPTER 2 | USCCB. Retrieved September 7, 2021, from https://bible.usccb.org/bible/colossians/2
2	(n.d.). Psalm 145 - USCCB. Retrieved September 7, 2021, from https://bible.usccb.org/bible/psalms/145
3	(n.d.). Luke, CHAPTER 6 | USCCB. Retrieved September 7, 2021, from https://bible.usccb.org/bible/luke/6
4	(n.d.). Creighton U Daily Reflections - Online Ministries. Retrieved September 7, 2021, from https://onlineministries.creighton.edu/CollaborativeMinistry/090721.html
5	(n.d.). Daily Scripture Readings and Meditations. Retrieved September 7, 2021, from https://www.dailyscripture.net/daily-meditation/?ds_year=2021&date=sep7
6	(n.d.). The Word Among Us: Homepage. Retrieved September 7, 2021, from https://wau.org/meditations/2021/09/07/195464/
7	(n.d.). Daily Meditations Archive: 2021 - Center for Action and Contemplation. Retrieved September 7, 2021, from https://cac.org/participating-in-love-2021-09-07/

Reaction to the Mystery

The texts from the Roman Catholic Lectionary today challenge us to contemplate our reaction to the experience of Christ in our lives.

React to the mystery

 

The reading from the Letter to the Colossians outlines Paul’s interest in the Colossians.

* [1:24–2:3] As the community at Colossae was not personally known to Paul (see Introduction), he here invests his teaching with greater authority by presenting a brief sketch of his apostolic ministry and sufferings as they reflect those of Christ on behalf of the church (24). The preaching of God’s word (Col 1:25) carries out the divine plan (the mystery, Col 1:26) to make Christ known to the Gentiles (Col 1:27). It teaches the God-given wisdom about Christ (Col 1:28), whose power works mightily in the apostle (Col 1:29). Even in those communities that do not know him personally (Col 2:1), he can increase the perception of God in Christ, unite the faithful more firmly in love, and so bring encouragement to them (Col 2:2). He hopes that his apostolic authority will make the Colossians perceive more readily the defects in the teaching of others who have sought to delude them, the next concern in the letter.1 

Psalm 62 is a song of trust in God alone.

* [Psalm 62] A song of trust displaying serenity from experiencing God’s power (the refrains of Ps 62:2–3 and Ps 62:6–7) and anger toward unjust enemies (Ps 62:4–5). From the experience of being rescued, the psalmist can teach others to trust in God (Ps 62:9–12).2 

In the Gospel of Luke, Jesus heals the man with a withered hand.

* [6:1–11] The two episodes recounted here deal with gathering grain and healing, both of which were forbidden on the sabbath. In his defense of his disciples’ conduct and his own charitable deed, Jesus argues that satisfying human needs such as hunger and performing works of mercy take precedence even over the sacred sabbath rest. See also notes on Mt 12:1–14 and Mk 2:25–26.3 

Jay Carney comments that today’s gospel reminds us that even objectively good practices and traditions can become twisted and corrupted if they are separated from the two great commandments: to love God with one’s full heart, soul and strength, and to love one’s neighbor as oneself. Jesus’ teaching shows us that we cannot separate these two commands – to somehow keep the sabbath holy by honoring God, yet not helping our neighbor in need. No, we love God through our love of the neighbor.

So we are challenged today to “keep holy the Sabbath,” yet also to reflect more deeply on what this call to holiness means in each of our lives. In God’s providence, we do not walk without witnesses. I think especially of St. Teresa of Calcutta, whose feast day falls on September 5. There are few Christians who better embodied “holistic holiness” than Mother Teresa, who spent hours each morning in prayer so that she and her fellow Missionaries of Charity could devote themselves fully to the dying destitute of Calcutta, India. As we discern our own Sabbath calls, may Mother Teresa continue to pray for and inspire us.4  

 

Don Schwager quotes “Jesus heals to teach the Pharisees mercy,” by Cyril of Alexandria (376-444 AD).

"The miracle sometimes converts to faith those who had disbelieved the word, but the Pharisees watched him to see if he would heal on the sabbath. The nature of an envious person is such that he makes the praises of others food for his own disease and is wickedly maddened by their reputation. Once more he spoke to this; 'he reveals deep and mysterious things; he knows what is in the darkness, and the light dwells with him' (Daniel 2:22). And why did he do this? Perhaps it might be to move the cruel and unpitying Pharisee to compassion. The man's malady [his withered hand] perhaps might shame them and persuade them to dispel the flames of their envy. "This question is most wise indeed and a most suitable statement to meet their folly. If it is lawful to do good on the sabbath and nothing prevents the sick being pitied by God, cease picking up opportunities for fault-finding against Christ and bringing down on your own head the sentence which the Father has decreed against those who dishonor the Son. You have heard the Father where he says of the Son by the voice of David, 'I will crush his foes before him and strike down those who hate him' (Psalm 89:23). But if it is not lawful to do good on the sabbath and the law forbids the saving of life, you have made yourself an accuser of the law." (quote from COMMENTARY ON LUKE, HOMILY 23).5 

The Word Among Us Meditation on Colossians 1:24–2:3 comments that we all know what it’s like to sacrifice and suffer for the benefit of another person. Parents constantly do it for their children. So do people caring for an elderly parent or a spouse with disabilities. Or those serving their parish in a ministry that is time-consuming. When things get tough, it can be hard to feel any joy. We might feel only exhaustion or frustration instead. So how can we find the joy that Paul talks about here? Is it even possible?

But what about when we don’t see any immediate benefits? Can we still rejoice? Or what if we’re sick, and our suffering seems pointless and unnecessary? That’s where faith comes in. No suffering has to feel pointless; we can use it as motivation to pray for the needs of other people. We can trust that offering up our trials to the Lord as an act of intercession will bear fruit—even if we don’t see it ourselves. And that can lead, if not exactly to joy, then at least to consolation and encouragement.6 

Friar Jude Winkler comments that making up for that lacking in the suffering of Chtist is the re-presenting of Christ today. Pharisees permitted healing on the Sabbath if a person was at the point of death but Jesus points to the need to do good. Friar Jude reminds us of the duty cited by John Paul II to share the love of Christ on Sunday.

 

Brian Purfield, a member of the Mount Street Jesuit Centre team who teaches short courses in theology, notes that Paul himself was probably not the author of the Letter to the Colossians, or of some of the other epistles attributed to him. It is likely that it was written in his name to give emphasis to the encouragement it contains.

In describing his ministry (1:24–2:3), Paul adapts categories important to the Colossians and to the false teachers who are disturbing them. Because they were stressing ‘wisdom’ and ‘perfection’, Paul speaks about the ‘knowledge of the mystery of God, Christ, in whom are hidden all the treasures of wisdom and knowledge’ (2:2f), and he states the goal of his mission to ‘present everyone perfect in Christ’ (1:28). Before warning about the false teachings (2:4-23), Paul again encourages the Colossians in their faith. The false teachers presumed something was lacking in Christ and that salvation required something more. The additional requirements were a combination of Jewish and pagan philosophies, ideals and practices. Paul calls these fads, ‘things destined to perish,’ and reasserts the primacy of Christ in whom dwells the fullness of God. All are members of Christ, who is the head of the body, the Church. The Church’s task is the reconciliation of the world to God under Christ. According to Paul, these teachings are enough and false teaching must be avoided.7 

Fr. Richard Rohr, OFM, comments that everyone and everything is created in the “image of God.” This is the objective connection or “divine DNA” given by God equally to all creatures at the moment of their conception. The philosopher Owen Barfield (1898–1997) called this phenomenon “original participation.” [1] We could also call it original innocence, “unwoundedness”, or use Matthew Fox’s brilliant term, “original blessing.” As Genesis 1 clearly and repeatedly states, creation is good. Ilia Delio draws her insights from her deep study of the Jesuit scientist Pierre Teilhard de Chardin (1881­–1955). So how do we first see and then practice this original goodness?

Paul gives us an answer. He says, “There are only three things that last: faith, hope, and love” (1 Corinthians 13:13). In Roman Catholic theology we called these three essential attitudes the “theological virtues,” because they are a “participation in the very life of God.” They are given freely by God, “infused” into us at our conception. In this understanding, faith, hope, and love are far more defining of the human person than the “moral virtues,” which are the various good behaviors we learn as we grow older. For all of their poor formulations, Orthodox and Catholic Christianity still offer humanity a foundationally positive anthropology. We are made out of the faith, hope, and love of God—to increase faith, hope, and love in this world. If you have a negative anthropology, as some Reformers, and many cynical Catholics do, even a good theology cannot really undo it.8 

Our encounter with Christ provokes a reaction that builds our faith, hope, and love.

 

References

1	(n.d.). Colossians, CHAPTER 1 | USCCB. Retrieved September 6, 2021, from https://bible.usccb.org/bible/colossians/1
2	(n.d.). Psalm 62 - USCCB. Retrieved September 6, 2021, from https://bible.usccb.org/bible/psalms/62
3	(n.d.). Luke, CHAPTER 6 | USCCB. Retrieved September 6, 2021, from https://bible.usccb.org/bible/luke/6
4	(n.d.). Creighton U Daily Reflections - Online Ministries. Retrieved September 6, 2021, from https://onlineministries.creighton.edu/CollaborativeMinistry/090621.html
5	(n.d.). Daily Scripture Readings and Meditations. Retrieved September 6, 2021, from https://www.dailyscripture.net/daily-meditation/?ds_year=2021&date=sep6
6	(2021, September 5). Mass Readings and Catholic Daily Meditations for September 6, 2021. Retrieved September 6, 2021, from https://wau.org/meditations/2021/09/06/195147/
7	(2013, July 26). The Letter to the Colossians | Thinking Faith. Retrieved September 6, 2021, from https://www.thinkingfaith.org/articles/20130726_1.htm
8	(n.d.). Daily Meditations Archive: 2021 - Center for Action and Contemplation. Retrieved September 6, 2021, from https://cac.org/participating-in-original-goodness-2021-09-06/