Promises and proper produce

The texts from the Roman Catholic Lectionary today develop contemplation of Covenant and legacy into the conversion of “me to we” in becoming a parent.

Parent and path of life

The reading from the Book of Genesis describes the sealing of the Covenant between God and Abram promising land and descendants.

* [15:1–21] In the first section (vv. 1–6), Abraham is promised a son and heir, and in the second (vv. 7–21), he is promised a land. The structure is similar in both: each of the two promises is not immediately accepted; the first is met with a complaint (vv. 2–3) and the second with a request for a sign (v. 8). God’s answer differs in each section—a sign in v. 5 and an oath in vv. 9–21. Some scholars believe that the Genesis promises of progeny and land were originally separate and only later combined, but progeny and land are persistent concerns especially of ancient peoples and it is hard to imagine one without the other.1 

Psalm 105 is a hymn to God who promised the land of Canaan to the holy people.

* [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).2 

The passage from the Gospel of Matthew warns against following false prophets.

* [7:15–20] Christian disciples who claimed to speak in the name of God are called prophets (Mt 7:15) in Mt 10:41; Mt 23:34. They were presumably an important group within the church of Matthew. As in the case of the Old Testament prophets, there were both true and false ones, and for Matthew the difference could be recognized by the quality of their deeds, the fruits (Mt 7:16). The mention of fruits leads to the comparison with trees, some producing good fruit, others bad.3 

Tamora Whitney reminds us to look at actions, not appearances.

Don’t trust the wolf who looks innocent in the sheepskin, but see what fruit he bears. He will prove himself to be ravenous monster he is underneath, not the innocent sheep he appears on the surface. Only a fig tree can bear figs, you’ll only get stung by a thistle. The good people will show their goodness, and the bad cannot hide their true nature for long.4 

Don Schwager quotes “Beware of false prophets,” by John Chrysostom, 547-407 A.D.

"Jesus reminded them of what happened to their ancestors who were attracted to false prophets. The same dangers are now faced as those that occurred in earlier days. He reminded them of the experience of their ancestors so that they would not despair at the multitude of troubles that would mount up on this way that is narrow and constricted. He reminded them that it is necessary to walk in a way that goes contrary to the common opinion. One must guard oneself not only against pigs and dogs but those other, more elusive creatures: the wolves. They were going to face inward anxieties as well as outward difficulties, but they are not to despair. 'Therefore do not be thrown into confusion,' Jesus says in effect, 'for nothing will happen that is new or strange. Remember that the ancient adversary is forever introducing deception as if true.'" (excerpt from THE GOSPEL OF MATTHEW, HOMILY 23.6)5 

The Word Among Us Meditation on Genesis 15:1-12, 17-18 comments that we may sometimes feel like Abram did when we are waiting for a loved one to be healed, a broken relationship to be restored, or a wayward child to return to God. As time passes and we wait for signs that our prayers will be answered, it can be hard to keep hope alive. Sometimes we may wonder if God has forgotten us. Or we may even question whether he is really faithful to his word.

But God has made a covenant with you, and you can count on him. His faithfulness and his promise of an eternal reward are unwavering. He may not work in your preferred time frame or exactly the way you expect, but he will answer you.6 

I find a corollary to the concept of God’s time not being our time in one of the consolations often voiced by Friar Jude Winkler that God answers prayers and impacts our lives in a manner that is always the best result for us. Much of the time it is possible to accept Providence in this way, however I struggle with a few experiences including, in my opinion, the untimely death of my nephew and two Christian friends at work. These three people, in particular, were producing the good fruit referred to in the Gospel. The very long view of God, not constrained by time and space, and not limited in perception like humans, is the basis of hope and trust that my struggles exist because I have not yet been gifted to know even as I am known. ( 1 Corinthians 13).

Friar Jude Winkler explains how in the ritual described involving God and Abram, God accepts the curse component of the Covenant. The land, described as promised, is close to the extent of Israel in the small empire of King David. Friar Jude describes the importance that those who teach about Christ bear bear a transparency and authenticity in their lives.

Fr. Richard Rohr, OFM, calls on Brie Stoner, committed student of the contemplative path, and parent to expand on the idea that no one is ever ready to become a parent.

It is precisely that vulnerability that becomes our path as parents. Suddenly we come around to recognizing what has always been true: we are not in control of our universe and never have been. But now that we are oriented toward wanting to protect the small life in our care, we delude ourselves for a while and nearly lose our minds trying to be in control. Our ego is certain that we will fare better, we will do this parenting thing right (not like our parents!). We obsessively read every book, taking every how-to-correctly-attach-to-your-baby class, . . . and live temporarily under the fallacy that we can control schedules, perfectly discipline behavior positively, and . . . and. . . .7 

The Another Name for Every Thing podcast with Richard Rohr explores the "me to we" theme.

  Covenant promise to Abram to become a parent points to our opportunity to experience selfless love through family and transform our ego self to more authentic lovers.

References

1	(n.d.). Genesis, chapter 15 - United States Conference of Catholic Bishops. Retrieved June 26, 2019, from http://www.usccb.org/bible/genesis/15
2	(n.d.). Psalms, chapter 105 - United States Conference of Catholic Bishops. Retrieved June 26, 2019, from http://www.usccb.org/bible/psalms/105
3	(n.d.). Matthew, chapter 7 - United States Conference of Catholic Bishops. Retrieved June 26, 2019, from http://www.usccb.org/bible/matthew/7
4	(n.d.). Creighton U Daily Reflections - OnlineMinistries - Creighton University. Retrieved June 26, 2019, from http://onlineministries.creighton.edu/CollaborativeMinistry/daily.html
5	(n.d.). Daily Scripture Readings and Meditations. Retrieved June 26, 2019, from https://dailyscripture.servantsoftheword.org/
6	(n.d.). 12th Week in Ordinary Time - Mass Readings and Catholic Daily .... Retrieved June 26, 2019, from https://wau.org/meditations/2019/06/26/
7	(2019, June 26). Becoming a Parent — Center for Action and Contemplation. Retrieved June 26, 2019, from https://cac.org/becoming-a-parent-2019-06-26/

Choices for life

The texts from the Roman Catholic Lectionary today remind us that we encounter choices in life that may invite us to accept an unexpected role or a change that point to struggle as part of our growth in living a deeper love or sense of justice.

Path for Life

In the passage from the Book of Genesis, Abram and Lot choose parting paths.

* [13:2–18] In this story of Abraham and Lot going their separate ways, Abraham resolves a family dispute by an act that shows both trust in God and generosity toward his nephew. The story suggests Lot rather than Abraham is the natural choice to be the ancestor of a great family; he is young and he takes the most fertile land (outside the land of Canaan). In contrast to Lot, who lifts his eyes to choose for himself (vv. 10–11), Abraham waits for God to tell him to lift his eyes and see the land he will receive (v. 14). Chaps. 18–19 continue the story of Abraham and Lot. Abraham’s visionary possession of the land foreshadows that of Moses (Dt 3:27; 34:4).1 

The Psalm records a liturgical scrutiny at the entrance to the Temple court.

* [Psalm 15] The Psalm records a liturgical scrutiny at the entrance to the Temple court (cf. Ps 24:3–6; Is 33:14b–16). The Israelite wishing to be admitted had to ask the Temple official what conduct was appropriate to God’s precincts. Note the emphasis on virtues relating to one’s neighbor.2 

A collection of wisdom sayings from the Sermon on the Mount in the Gospel from Matthew alert us to placing pearls before swine, following the Golden Rule and avoiding perdition by choosing the Narrow Gate.

* [7:13–14] The metaphor of the “two ways” was common in pagan philosophy and in the Old Testament. In Christian literature it is found also in the Didache (1–6) and the Epistle of Barnabas (18–20).3 

Eileen Wirth comments that the Catechism of the Catholic Church defines justice as working for equity among people. The full definition makes it clear that our faith obliges us to work for justice – it’s not optional.

This is especially true for those of us who won what I call “the birth lottery.”It’s interesting to reflect on the difference between justice and charity which is wonderful but optional. Charity is fun because it’s being lady bountiful. It’s buying something that I don’t need to help my granddaughter’s summer project or doing something cool for my old Creighton department or my beloved Omaha Public Library. On the other hand, justice demands serious action against social evil – pick your cause although I keep coming back to refugees and migrants.
When we perform acts of justice, we’re not being noble. As the psalmist reminds us today, we’re just trying to become worthy to “live in the presence of the Lord.”4 

Don Schwager quotes “Unreadiness to receive Godly teaching,” by Saint Augustine of Hippo, 430-543 A.D.

"Now in this precept we are forbidden to give a holy thing to dogs or to cast pearls before swine. We must diligently seek to determine the gravity of these words: holy, pearls, dogs and swine. A holy thing is whatever it would be impious to profane or tear apart. Even a fruitless attempt to do so makes one already guilty of such impiety, though the holy thing may by its very nature remain inviolable and indestructible. Pearls signify all spiritual things that are worthy of being highly prized. Because these things lie hidden in secret, it is as though they were being drawn up from the deep. Because they are found in the wrappings of allegories, it is as though they were contained within shells that have been opened.(1) It is clear therefore that one and the same thing can be called both a holy thing and a pearl. It can be called a holy thing because it ought not to be destroyed and a pearl because it ought not to be despised. One tries to destroy what one does not wish to leave intact. One despises what is deemed worthless, as if beneath him. Hence, whatever is despised is said to be trampled under foot... Thus we may rightly understand that these words (dogs and swine) are now used to designate respectively those who assail the truth and those who resist it." (excerpt from SERMON ON THE MOUNT 2.20.68–69)
(1) The interpretive task is to crack through the shell of the language to its inner spiritual meaning.5 

The Word Among Us Meditation on Matthew 7:6, 12-14 asks if we really should stay on this “narrow” and “constricted” road (Matthew 7:14).

But this is the road that leads to life—both now and forever! Yes, it can be difficult at times. Yes, it is costly. And no, it doesn’t guarantee a problem-free life. But Jesus knows this, and still he asks you to keep moving forward. He promises to be your Savior and guide when you face obstacles or temptations along the way. He has given you his Church and the sacraments to strengthen you if you should stumble along the path. And he has given you traveling companions who can help you and encourage you when life gets difficult.6 

One of the “facts of life” that I have observed is sometimes we need to struggle to fully appreciate some events and opportunities we encounter in life. Attempts to reduce the struggle or soften the difficult decision threaten to rob the experience of the full value it offers to us. Sometimes this need to struggle visits us in our education, our relationships with family, our work place, on the athletic field. How do we assess the preparedness of children or those we are given responsibility for to accept the “pearl” we may be offering? It is necessary to probe for interest and commitment in a non-judgmental way and discern, as best we can, if the person in front of us is best fed, at this time, by “milk” or “meat”. Offering “meat” to those only able to consume “milk” threatens to devalue the difficult path and the ultimate hope that the time for digesting “meat” will come again.

Friar Jude Winkler identifies the action of Abram against custom to give Lot the first choice. Appropriate response to holy things may not be possible for all people all the time. Friar Jude reminds that avoiding the road to perdition may involve saying no to things that lead us astray.

Fr. Richard Rohr, OFM, shares contemplation is simply openness to God’s loving presence in “what is” right in front of you... This presence to Presence can be cultivated in many ways that don’t require sitting on a mat for twenty minutes.

If we expect the same disciplined practice of twenty minutes of silence twice a day of everyone—for example, busy parents of young children—I think we’re setting ourselves up for delusion. When you keep allowing love to flow toward you and toward others, that is a contemplative life. It is not as easy as it seems. Many lay people are far more mature in the spiritual life than those of us who have all the accoutrements of celibacy, quiet, and protected solitude.7 

In the present moment, we contemplate choices to grow in holiness and live more fully.

References

1	(n.d.). Genesis, chapter 13 - United States Conference of Catholic Bishops. Retrieved June 25, 2019, from http://www.usccb.org/bible/genesis/13
2	(n.d.). Psalms, chapter 15 - United States Conference of Catholic Bishops. Retrieved June 25, 2019, from http://www.usccb.org/bible/psalms/15
3	(n.d.). Matthew, chapter 7 - United States Conference of Catholic Bishops. Retrieved June 25, 2019, from http://www.usccb.org/bible/matthew/7
4	(n.d.). Creighton U Daily Reflections - OnlineMinistries - Creighton University. Retrieved June 25, 2019, from http://onlineministries.creighton.edu/CollaborativeMinistry/daily.html
5	(n.d.). Daily Scripture Readings and Meditations. Retrieved June 25, 2019, from https://dailyscripture.servantsoftheword.org/
6	(n.d.). 12th Week in Ordinary Time - Mass Readings and Catholic Daily .... Retrieved June 25, 2019, from https://wau.org/meditations/2019/06/25/
7	(n.d.). Many Paths to Contemplation — Center for Action and Contemplation. Retrieved June 25, 2019, from https://cac.org/many-paths-to-contemplation-2019-06-25/

A vocation of connection

The texts from the Roman Catholic Lectionary today invite us to contemplate what the role of connecting people, like John the Baptist, has to say about how we may be named for our mission as disciples of Jesus.

Making connections

The passage from the Book of the Prophet Isaiah identifies the mission of the Servant of the Lord.

* [49:6] The servant’s vocation extends beyond the restoration of Israel in order to bring the knowledge of Israel’s God to the rest of the earth; cf. Lk 2:32.1 

The psalmist is keenly aware of God’s control over the psalmist’s very self.

* [Psalm 139] A hymnic meditation on God’s omnipresence and omniscience. The psalmist is keenly aware of God’s all-knowing gaze (Ps 139:1–6), of God’s presence in every part of the universe (Ps 139:7–12), and of God’s control over the psalmist’s very self (Ps 139:13–16). Summing up Ps 139:1–16, 17–18 express wonder.2 

In the reading from Acts, Paul addresses the synagogue on the role of John the Baptist.

* [13:16–41] This is the first of several speeches of Paul to Jews proclaiming that the Christian church is the logical development of Pharisaic Judaism (see also Acts 24:10–21; 26:2–23).3 

The Gospel from Luke emphasizes the importance of naming the child in the description of the birth of John.

* [1:57–66] The birth and circumcision of John above all emphasize John’s incorporation into the people of Israel by the sign of the covenant (Gn 17:1–12). The narrative of John’s circumcision also prepares the way for the subsequent description of the circumcision of Jesus in Lk 2:21. At the beginning of his two-volume work Luke shows those who play crucial roles in the inauguration of Christianity to be wholly a part of the people of Israel. At the end of the Acts of the Apostles (Acts 21:20; 22:3; 23:6–9; 24:14–16; 26:2–8, 22–23) he will argue that Christianity is the direct descendant of Pharisaic Judaism.4 

Chas Kestermeier, S.J. comments that one way of seeing the birth of John is as just one more milestone in the history of God's love for us, not a clear start to anything but rather the continuation of all the preparation and formation that God had put His people through over the centuries.

From another perspective, though, it is also that point at which the New Testament begins.  Suddenly there is a whole new tone to Scripture – not only in Luke but in all the Gospels, in the letters of Paul, and in the emphatic and lyrical visions of Revelation; there is a sense of a gathering radical change, Good News not only for the Chosen People but for all people everywhere and throughout history, for all of that creation entrusted to us at our creation (Gen 1:26; 2:19-20).
And rough, simple, deep, humble John is the bearer of that word, not in the trendy and buzzing cities, not to the satisfied and the complete, but to the seekers, those who will find their Hearts' Desire in solitude, silence, fasting, and sincere prayer – just where John was.5 

Don Schwager quotes “Parallels between John and Jesus,” by Ephrem the Syrian (306-373 AD).

"The elderly Elizabeth gave birth to the last of the prophets, and Mary, a young girl, to the Lord of the angels. The daughter of Aaron gave birth to the voice in the desert (Isaiah 63:9), but the daughter of David to the strong God of the earth. The barren one gave birth to him who remits sins, but the Virgin gave birth to him who takes them away (John 1:29). Elizabeth gave birth to him who reconciled people through repentance, but Mary gave birth to him who purified the lands of uncleanness. The elder one lit a lamp in the house of Jacob, his father, for this lamp itself was John (John 5:35), while the younger one lit the Sun of Justice (Malachi 4:2) for all the nations. The angel announced to Zechariah, so that the slain one would proclaim the crucified one and that the hated one would proclaim the envied one. He who was to baptize with water would proclaim him who would baptize with fire and with the Holy Spirit (Matthew 3:11). The light, which was not obscure, would proclaim the Sun of Justice. The one filled with the Spirit would proclaim concerning him who gives the Spirit. The priest calling with the trumpet would proclaim concerning the one who is to come at the sound of the trumpet at the end. The voice would proclaim concerning the Word, and the one who saw the dove would proclaim concerning him upon whom the dove rested, like the lightning before the thunder." (excerpt from COMMENTARY ON TATIAN’S DIATESSARON 1.31)6 

The Word Among Us Meditation on Luke 1:57-66, 80 asks “What’s in a name?” This famous question from Shakespeare seems to say that what you call someone doesn’t matter; only the person’s character is important. But in Scripture, names matter quite a bit. They often signify a person’s character or indicate God’s intentions for a person.

So it was with John the Baptist. Everyone assumed he would be named after his father, Zechariah. But John’s parents chose a name derived from the Hebrew word for “God favored,” or “graced by God.”
Of course, living in the wilderness, eating locusts, and wearing camel’s hair for clothing might not suggest any special outpouring of God’s favor. But by living in such a simple manner, John found the grace and favor of God. He allowed himself to be stripped of everything that he may have relied on. Instead of finding comfort or strength in wealth or prestige, he sought to rely on his heavenly Father.7 

Along the way I was introduced to the spiritual aid that invites us to contemplate what name God may be using to call us. My experience is that this “name” changes as we grow through the stages of becoming an adult, taking on family responsibilities and “falling up” using Richard Rohr language to a deeper place. My own sequence of names include David, John the Baptist and Joseph. The surface connection to these names are “beloved of God” in the early days of parenthood, “prophet” during a period of emphasis of “justice”, and now a sense of acting as Joseph, protector, guide, and bridge between Hebrew and Christian messages of faith, hope and charity. Seek understanding of the “name” and appreciate our unique identity “formed in the womb” as the psalmist declares.

Friar Jude Winkler introduces the song of the suffering servant in deutero-Isaiah that was written during the Babylonian exile. John “God is merciful” carries the message the Baptist will preach. Friar Jude connects John the Baptist to the theology of the community in the desert at Qumran.

Fr. Richard Rohr, OFM, quotes Fred Rogers, the Presbyterian minister behind the TV show Mr. Rogers’ Neighborhood, who once said that “to love someone is to strive to accept that person exactly the way he or she is, right here and now.” [2] .

If all our spiritual efforts are aimed at loving these people better—well, that alone is and should be enough. And, as it happens, if we’re able to go deep into that specific, aching love for these particular people, with these smiles and that laugh and that sweet face—something else might happen as a natural consequence of it. Maybe, as our hearts overflow, we find that love can, naturally of its own accord, extend wider, until it encompasses caring for all things, and connection to everything—until our love becomes Love itself, the very flow and force of the universe. [This is what I mean by accessing the universal through the particular. —Richard]8 

We are challenged to live connected with others and apply the mercy and grace we have experienced to our relationships as we respond to the call associated with our spiritual name.

References

1	(n.d.). Isaiah, chapter 49 - United States Conference of Catholic Bishops. Retrieved June 24, 2019, from http://www.usccb.org/bible/isaiah/49
2	(n.d.). Psalms, chapter 139 - United States Conference of Catholic Bishops. Retrieved June 24, 2019, from http://www.usccb.org/bible/psalms/139
3	(n.d.). Acts, chapter 13 - United States Conference of Catholic Bishops. Retrieved June 24, 2019, from http://www.usccb.org/bible/acts/13
4	(n.d.). Luke, chapter 1 - United States Conference of Catholic Bishops. Retrieved June 24, 2019, from http://www.usccb.org/bible/luke/1
5	(n.d.). Creighton U Daily Reflections - OnlineMinistries - Creighton University. Retrieved June 24, 2019, from http://onlineministries.creighton.edu/CollaborativeMinistry/daily.html
6	(n.d.). Daily Scripture Readings and Meditations. Retrieved June 24, 2019, from https://dailyscripture.servantsoftheword.org/
7	(n.d.). The Nativity of Saint John the Baptist (Solemnity) - Mass Readings and .... Retrieved June 24, 2019, from https://wau.org/meditations/2019/06/24/
8	(2019, June 24). Giving Ourselves — Center for Action and Contemplation. Retrieved June 24, 2019, from https://cac.org/giving-ourselves-2019-06-24/

Blessed with the Body of Christ

The texts from the Roman Catholic Lectionary today, the Solemnity of the Most Holy Body and Blood of Christ, resonate with our experience of living as members of the Body of Christ.

In the passage from the Book of Genesis the action of Melchizedek is seen as a prefiguration of Christ.

* [14:18] Melchizedek, king of Salem (Jerusalem, cf. Ps 76:3), appears with majestic suddenness to recognize Abraham’s great victory, which the five local kings were unable to achieve. He prepares a feast in his honor and declares him blessed or made powerful by God Most High, evidently the highest God in the Canaanite pantheon. Abraham acknowledges the blessing by giving a tenth of the recaptured spoils as a tithe to Melchizedek. The episode is one of several allusions to David, king at Jerusalem, who also exercised priestly functions (2 Sm 6:17). Heb 7 interprets Melchizedek as a prefiguration of Christ.1 

Psalm 110 is a royal Psalm in which a court singer recites three oracles in which God assures the king that his enemies are conquered.

* [Psalm 110] A royal Psalm in which a court singer recites three oracles in which God assures the king that his enemies are conquered (Ps 110:1–2), makes the king “son” in traditional adoption language (Ps 110:3), gives priestly status to the king and promises to be with him in future military ventures (Ps 110:4–7).2 

The reading from 1 Corinthians shares the tradition of the Institution of the Eucharist.

* [11:23–25] This is the earliest written account of the institution of the Lord’s Supper in the New Testament. The narrative emphasizes Jesus’ action of self-giving (expressed in the words over the bread and the cup) and his double command to repeat his own action.3 

The Gospel from Luke tells of the Feeding of the Five Thousand by Jesus.

* [9:16] Then taking…: the actions of Jesus recall the institution of the Eucharist in Lk 22:19; see also note on Mt 14:19.4 

Larry Gillick, S.J. comments that the Gospel for this wonderful celebration is about inconvenience. The Apostles enjoy the popularity Jesus has with the crowds by His healings and teachings. It is getting late and the crowds are a bother. The disciples hardly have enough to feed themselves so they wish to have Jesus get rid of them. “Give them some food yourselves.” They are inconvenienced by their experience of poverty. They couldn’t figure out how Jesus could ask this of them.

What is precious as well is the poverty of mind and spirit which opens us up to grateful receptivity, as did the crowd. I am not convinced that if we understood the Transubstantiation of the bread and wine into the Body and Blood of Jesus, it would increase devotion nor the number of receivers. Knowing does not satisfy. What is hard to accept is not Christ’s Presence in the form or substance of bread and wine, but the inconvenient reality of forming me as well as you into His Body and Blood.5 

As a small group of pilgrims in June 2015, we celebrated the Feast of Corpus Christi in a liturgy at and between two of the great Basilica of Rome (San Giovanni in Laterano and Basilica di Santa Maria Maggiore) in which Pope Francis was the Presider. The experience of the “Body of Christ” as people from all over the world gathered in worship and procession, joyfully honouring His Presence, is a body memory that makes real in memory and experience the Promise of Full Life in Christ.

Don Schwager quotes “Christ has yet to feed them with stronger food,” by Ambrose of Milan, 339-397 A.D.

"The order of the mystery is preserved everywhere. The first healing is bestowed on wounds through the remission of sins. Then the nourishment of the heavenly table abounds, although this multitude is not yet refreshed with stronger foods, nor do hearts hungry for more solid faith feed on the body and blood of Christ (Hebrews 5:12-14). He says, 'I gave you milk to drink, not meat. For you then were not strong, nor are you yet' (1 Corinthians 3:2). The five loaves are like milk, but the more solid meat is the body of Christ, and the stronger drink is the blood of the Lord (Luke 22:19-20). Not immediately at first do we feast on all foods, nor do we drink all drinks. 'First drink this,' he says. Thus there is a first, then a second thing that you drink. There is also a first thing that you eat, then a second, and then a third. At first there are five loaves, then there are seven (Matthew 15:34). The third loaf is the true body of Christ. So, then, let us never abandon such a Lord. He agrees to bestow on us nourishment according to the strength of each, lest either too strong a food oppress the weak or too meager a nourishment not satisfy the strong." (excerpt from EXPOSITION OF THE GOSPEL OF LUKE 6.71-72)6 

The Word Among Us Meditation on Luke 9:11-17 comments that Jesus knew he would need to feed this crowd of people miraculously—and he was happy to do it. It was his way of giving them another sign of his love for them.

This is part of the wonder of the Body and Blood of Christ. Jesus wants to spend time with us. He wants to spend time with you. He loves you for who you are, not just for what he can do for you. He just enjoys your company, and he wants to share his love with you.7 

Robert Saler draws the Body of Christ to consider Ecumenism as Ecological Lure.

The burden of a challenge toward “environmental ecumenism” would perhaps move us past the old saw that “doctrine divides but service unites” towards a more theologically robust sensibility of incarnation: that to enter into deeper modes of understanding the church Christologically allows us to engage what Sittler calls humanity’s “strong ache” in a world in which nature’s plasticity to human desires has, ironically, constituted nature itself as a new kind of threat—particularly to the poorest and most vulnerable humans on the planet. If ecumenical unity is a future reality to which the present is nonetheless continually “lured,” then Sittler’s speech invites us to think about how this present lure can be comprehended most fully by continually relating our ecclesiology to our Christology, and vice versa.8 

Friar Jude Winkler ties the priesthood Melchizedek to Jesus and bread and wine. The description in Acts of Institution of the Eucharist is softer in Greek as a cup of the Covenant but in Aramaic takes us to the foot of the Cross. Friar Jude finds the miracle of the Gospel today as foreshadowing of the Eucharist satisfying the deepest hunger of our hearts.

Fr. Richard Rohr, OFM, shares that true holiness and wholeness come when we allow God’s love and grace to unfold in the present moment and we respond to what is before us. Holiness is simply being connected to our Source. From such a place, our compassionate response to suffering and need is drawn naturally—without being contrived or forced—from who we are in love, not from egoic motivations or fears. That is why so many parents become such good and holy people, because that’s exactly what caring for children does for us.

It seems we must face unavoidable demands that require our response, even if we feel inadequate to meet the need right in front of us. We need these God-given reminders that we’re not always the central reference point. Giving of our physical, mental, and emotional resources in such a way isn’t usually ego-affirming, but it is a path toward holiness. It’s not what you do that makes you holy. It’s what you allow to be done to you that makes you holy.9 

The celebration of Corpus Christi is calling us to experiencing Love in the Body of Christ that extends to all Creation through service to those placed in our lives.

References

1	(n.d.). Genesis, chapter 14 - United States Conference of Catholic Bishops. Retrieved June 23, 2019, from http://www.usccb.org/bible/genesis/14
2	(n.d.). Psalms, chapter 110 - United States Conference of Catholic Bishops. Retrieved June 23, 2019, from http://www.usccb.org/bible/psalms/110
3	(n.d.). 1 Corinthians, chapter 11 - United States Conference of Catholic .... Retrieved June 23, 2019, from http://www.usccb.org/bible/1corinthians11:2
4	(n.d.). Luke, chapter 9 - United States Conference of Catholic Bishops. Retrieved June 23, 2019, from http://www.usccb.org/bible/luke/9
5	(n.d.). Creighton U Daily Reflections - OnlineMinistries - Creighton University. Retrieved June 23, 2019, from http://onlineministries.creighton.edu/CollaborativeMinistry/daily.html
6	(n.d.). Daily Scripture Readings and Meditations. Retrieved June 23, 2019, from https://dailyscripture.servantsoftheword.org/
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