The breaking of the bread

The texts from the Roman Catholic Lectionary today invite us to contemplate change in our lives that involves movement into uncharted territory.

 liminal space

The reading from the Acts of the Apostles has Peter impetuously address the crowds about Jesus on Pentecost.

 * [2:14–36] The first of six discourses in Acts (along with Acts 3:12–26; 4:8–12; 5:29–32; 10:34–43; 13:16–41) dealing with the resurrection of Jesus and its messianic import. Five of these are attributed to Peter, the final one to Paul. Modern scholars term these discourses in Acts the “kerygma,” the Greek word for proclamation (cf. 1 Cor 15:11).1

Psalm 16 is a song of trust and security in God.

 * [Psalm 16] In the first section, the psalmist rejects the futile worship of false gods (Ps 16:2–5), preferring Israel’s God (Ps 16:1), the giver of the land (Ps 16:6). The second section reflects on the wise and life-giving presence of God (Ps 16:7–11).2

The reading from the First Letter of Peter cites reverence as our response to the truth that through Him we have come to trust in God, and our faith and hope are set on God.

 * [1:19] Christians have received the redemption prophesied by Isaiah (Is 52:3), through the blood (Jewish symbol of life) of the spotless lamb (Is 53:7, 10; Jn 1:29; Rom 3:24–25; cf. 1 Cor 6:20).3

The Gospel of Luke describes the change in life that the two disciples experienced on the Walk to Emmaus.

 * [24:16] A consistent feature of the resurrection stories is that the risen Jesus was different and initially unrecognizable (Lk 24:37; Mk 16:12; Jn 20:14; 21:4).4

Eileen Wirth reflects on The Body of Christ. It includes all of us – young, old, women, men, all races, ethnicities and economic levels. One of her favorite St. Louis Jesuit hymns, “One Bread, One Body,” says, “we are one body in this one Lord.” She has felt this affiliation in magnificent cathedrals and humble country churches, with her beloved St. John’s community and in foreign churches where she didn’t understand the local language. But the sacrament united us… So, what does this all mean at this strange, hard time?

 In Luke’s account, the two disciples were feeling bereft at the loss of Jesus but after they recognized him through the breaking of the bread, they realized he was still with them. That’s true today.  Jesus has not abandoned us. He’s present in his living Body to help us cope with our hardships.
May this time of separation from receiving the Eucharist increase our love of the sacrament and the communities in which we receive it. May we remember that this Body knows no borders and that at the end of every Eucharistic celebration we are admonished to “go forth to love and serve the world and one another.”
It’s up to us to bring our identity with the Body of Christ to life and not to leave it at the church door – that is when we can finally return to entering those doors!5

Don Schwager comments that Jesus chided the disciples on the road to Emmaus for their slowness of heart to believe what the Scriptures had said concerning the Messiah. They did not recognize the risen Jesus until he had broken bread with them. Do you recognize the Lord in his word and in the breaking of the bread? St. Augustine of Hippo (354-430 AD) reflects on the dimness of their perception:

 "They were so disturbed when they saw him hanging on the cross that they forgot his teaching, did not look for his resurrection, and failed to keep his promises in mind" (Sermon 235.1)."Their eyes were obstructed, that they should not recognize him until the breaking of the bread. And thus, in accordance with the state of their minds, which was still ignorant of the truth - that the Christ would die and rise again, their eyes were similarly hindered. It was not that the truth himself was misleading them, but rather that they were themselves unable to perceive the truth." (From The Harmony of the Gospels, 3.25.72)6

The Word Among Us Meditation on Acts 2:14, 22-33 asks “Have you ever heard the word kerygma?” It’s a Greek word that means “the proclamation.” The Church uses this word to describe the core message that Peter and the apostles preached after Jesus’ resurrection. Today’s first reading—from Peter’s Pentecost sermon—is one clear example of the Church’s kerygma, the key events that are at the heart of our faith:

 This kerygma is not just a set of truths to be believed. It’s the story of our redemption. It’s a series of promises that we can experience: Physical and spiritual healing. Forgiveness. Eternal life. The Holy Spirit.
This is your heritage. This is everything Jesus died to secure for you. This is how much he loves you and treasures you.7

Friar Jude Winkler comments on the very Jewish flavour in the “first message” or kerygma of the impetuous Peter. The “happy fault” of Thomas Aquinas is balanced by the understanding of John Duns Scotus that Jesus Incarnation is the desire of God to be part of humanity. Friar Jude connects the Road to Emmaus to our recognition of Jesus, today, in Word and Sacrament.

StAnthonyCompanions · April 26, 2020

Fr. Richard Rohr, OFM, explains liminal space is an inner state and sometimes an outer situation where we can begin to think and act in new ways. It is where we are “betwixt and between,” having left one room or stage of life but not yet entered the next. We usually enter liminal space when our former way of being is challenged or changed—perhaps when we lose a job or a loved one, during illness, at the birth of a child, or a major relocation. It is a graced time, but often does not feel “graced” in any way. In such space, we are not certain or in control. This global pandemic we now face is an example of an immense, collective liminal space.

 It’s no surprise then that we generally avoid liminal space. Much of the work of authentic spirituality and human development is to get people into liminal space and to keep them there long enough that they can learn something essential and new. Many spiritual giants like St. Francis, Julian of Norwich, Dorothy Day, and Mohandas Gandhi tried to live their entire lives in permanent liminality, on the edge or periphery of the dominant culture. This in-between place is free of illusions and false payoffs. It invites us to discover and live from broader perspectives and with much deeper seeing.
In liminal space we sometimes need to not-do and not-perform according to our usual successful patterns. We actually need to fail abruptly and deliberately falter to understand other dimensions of life. We need to be silent instead of speaking, experience emptiness instead of fullness, anonymity instead of persona, and pennilessness instead of plenty. In liminal space, we descend and intentionally do not come back out or up immediately. It takes time but this experience can help us reenter the world with freedom and new, creative approaches to life.8

The “graced time” of our movement into uncharted territory as members of the Body Of Christ prepares us for greater reverent service with Jesus.

References

1	(n.d.). Acts, chapter 2 - United States Conference. Retrieved April 26, 2020, from http://www.usccb.org/bible/acts/2
2	(n.d.). Psalm 16 - United States Conference of Catholic Bishops. Retrieved April 26, 2020, from http://www.usccb.org/bible/psalms/16
3	(n.d.). 1 Peter, chapter 1 - United States Conference. Retrieved April 26, 2020, from http://www.usccb.org/bible/1peter/1
4	(n.d.). Luke, chapter 24 - United States Conference. Retrieved April 26, 2020, from http://www.usccb.org/bible/luke/24
5	(n.d.). Daily Reflections - OnlineMinistries .... Retrieved April 26, 2020, from https://onlineministries.creighton.edu/CollaborativeMinistry/daily.html
6	(n.d.). Daily Scripture Readings and Meditations. Retrieved April 26, 2020, from https://dailyscripture.servantsoftheword.org/
7	(2020, April 26). 3rd Sunday of Easter - Mass Readings and Catholic Daily .... Retrieved April 26, 2020, from https://wau.org/meditations/2020/04/26/171343/
8	(n.d.). Between Two Worlds — Center for Action and Contemplation. Retrieved April 26, 2020, from https://cac.org/between-two-worlds-2020-04-26/

Strength to proclaim

The texts from the Roman Catholic Lectionary today, the Feast of St. Mark, invite us to contemplate the work of the Evangelist to spread the Good News even as we seek strength to follow his example.

Good News proclaimed

The reading from the 1st Letter of Peter contains advice to the community that God will restore, support, strengthen, and establish them.

 * [5:5–11] The community is to be subject to the presbyters and to show humility toward one another and trust in God’s love and care (1 Pt 5:5–7). With sobriety, alertness, and steadfast faith they must resist the evil one; their sufferings are shared with Christians everywhere (1 Pt 5:8–9). They will be strengthened and called to eternal glory (1 Pt 5:10–11).1

Psalm 89 recalls God’s Covenant with David.

 * [Psalm 89] The community laments the defeat of the Davidic king, to whom God promised kingship as enduring as the heavens (Ps 89:2–5). The Psalm narrates how God became king of the divine beings (Ps 89:6–9) and how the Davidic king became king of earthly kings (Ps 89:20–38). Since the defeat of the king calls into question God’s promise, the community ardently prays God to be faithful to the original promise to David (Ps 89:39–52).2

The Longer Ending of the Gospel of Mark declares the commissioning of the Eleven. “Go into all the world and proclaim the good news to the whole creation.” and concludes with the Ascension of Jesus.

 * [16:9–20] This passage, termed the Longer Ending to the Marcan gospel by comparison with a much briefer conclusion found in some less important manuscripts, has traditionally been accepted as a canonical part of the gospel and was defined as such by the Council of Trent. Early citations of it by the Fathers indicate that it was composed by the second century, although vocabulary and style indicate that it was written by someone other than Mark. It is a general resume of the material concerning the appearances of the risen Jesus, reflecting, in particular, traditions found in Lk 24 and Jn 20.3

Thomas Lenz draws attention to Peter’s first letter. It seems to say so much about what the world is experiencing right here and now. Peter says, “Cast all your worries upon him because he cares for you.” How perfect for the worries of the newness we live in today.

 Sometimes our fast-paced lives cause us to get caught up inside the issues of our personal lives only. It’s easy to feel like our problems are worse than others. This “otherness” leads to an individualistic view and does not allow us to see the interconnections among all of us. It doesn’t allow us to see that we are just part of the whole, rather than being “the whole”. Peter reminds us that people everywhere experience the same difficulties and challenges regardless of where you live. Likewise, the COVID-19 pandemic is teaching us the same. It doesn’t matter your gender, race, nationality, socio-economic status, or even political party, no one is immune to the challenges of the day. We are all experiencing physical isolation from one another, anxiety from not knowing what the immediate and long-term future holds, and perhaps a longing for “the good ‘ol days” of pre-pandemic life. But, knowing that we are not suffering inside of our individual-ness is somehow comforting because it allows us to connect with everyone across the globe at a deeper level. And, perhaps if we reflect upon that notion for long enough, we can realize that in order for us to feel whole as an individual, we need to paradoxically come to terms with the idea that we are only part of the whole and share the greater wholeness with the rest of humanity.4

Don Schwager quotes “The Gospel proclaimed to all creation,” by Augustine of Hippo, 354-430 A.D.

 "The command to the apostles to be witnesses to him in Jerusalem, Judea, Samaria, and even to the uttermost parts of the earth (Acts 1:8) was not addressed exclusively to those to whom it was immediately spoken. They alone would not be the only ones who would carry such an enormous task to completion. Similarly he seems to be speaking to the apostles very personally when he says: 'Behold I am with you even to the end of the world' (Matthew 28:20), yet who does not know that he made this promise to the universal church which will last from now even to the consummation of the world by successive births and deaths?" (excerpt from LETTER 199,TO HESYCHIUS 49)5

The Word Among Us Meditation on Mark 16:15-20 shares, like Mark, we have heard the good news. Like him, we know that Jesus expects us to share it. But we might find that difficult to do. Worry over saying the wrong thing, fear of sounding pushy, or just the busy pace of life can block us from taking up our calling.

 Maybe we can take some inspiration from St. Mark. Remember, he always seemed to be running at full speed. That kind of pace ought to sound familiar to us. Perhaps we could take some of the brisk energy we feel in our everyday lives—running to the store, to the office, to campus, to pick up the kids—and channel it toward serving the Lord.
Where are you running today? Is there an opportunity to stop for a moment, look around, and see if there is someone who could use a word of encouragement?6

Friar Jude Winkler comments on Peter’s parenesis at the conclusion of his letter. The details of the experience of Peter with Jesus, conveyed to Mark, also include descriptions of the brokenness of the leader of the Apostles. Friar Jude suggests the shorter ending to Mark’s Gospel was suited to the audience of Christian martyrs in Rome at the time.

StAnthonyCompanions · April 25, 2020

A post by Franciscan Media outlines the life of Mark and his association with Peter and Paul in his mission to proclaim the Good News.

 Mark fulfilled in his life what every Christian is called to do: proclaim to all people the Good News that is the source of salvation. In particular, Mark’s way was by writing. Others may proclaim the Good News by music, drama, poetry, or by teaching children around a family table.7

Fr. Richard Rohr, OFM, introduces a prayer practice from the book, Meditations with Teresa of Ávila: A Journey into the Sacred by Megan Don. The small amount of time we do spend in prayer and meditation, Teresa believed, should be given wholly to the Beloved—we should consider it not ours but the Beloved’s. And we should become determined never to take it back—not for any trial or challenge we experience, not for any contradiction in our life, not for any dryness we experience in prayer. Ultimately, what Teresa is saying is that no matter what is occurring in our life, we are not to abandon the relationship that is the very core of our existence.

 Living with the Beloved does not always mean being bathed in delight and tenderness (even though this is what we would all prefer). What it does mean is serving the divine relationship with fortitude and humility. When things in our life become less than pleasurable, naturally we want them to become easier. Teresa ascertained, however, that such a desire lacks the freedom our spirit requires. The spirit needs to roam where it is guided, and we can join in this courageous adventure by allowing it to accomplish what it is here to do.
Coming into your quiet place of being, bring yourself fully into the presence of the Beloved, not expecting anything, only coming to give—of yourself and your time. Give freely, and allow yourself to simply be with the One who loves you. Let your spirit roam where it needs to—let your courage emerge to help you. Bless your life for all that it is.8

The grace to follow the example of Evangelist Mark grows in our attention to prayer and mediation with the Beloved.

References

1	(n.d.). 1 Peter, chapter 5 - United States Conference. Retrieved April 25, 2020, from http://www.usccb.org/bible/1peter/5
2	(n.d.). Psalms, chapter 89 - United States Conference. Retrieved April 25, 2020, from http://www.usccb.org/bible/psalms/89
3	(n.d.). Mark, chapter 16 - United States Conference. Retrieved April 25, 2020, from http://www.usccb.org/bible/mark/16
4	(n.d.). Daily Reflections - OnlineMinistries .... Retrieved April 25, 2020, from https://onlineministries.creighton.edu/CollaborativeMinistry/daily.html
5	(n.d.). Daily Scripture Readings and Meditations. Retrieved April 25, 2020, from https://dailyscripture.servantsoftheword.org/
6	(n.d.). Saint Mark, Evangelist (Feast) - Mass Readings and Catholic .... Retrieved April 25, 2020, from https://wau.org/meditations/2020/04/25/
7	(n.d.). Saint Mark - Franciscan Media. Retrieved April 25, 2020, from https://www.franciscanmedia.org/saint-mark/
8	(2020, April 25). Teresa of Ávila and John of the Cross: Weekly Summary .... Retrieved April 25, 2020, from https://cac.org/teresa-of-avila-and-john-of-the-cross-weekly-summary-2020-04-25/

A Mission of God

The texts from the Roman Catholic Lectionary today invite contemplation of signs that we are invited to join Jesus in His mission of Love.

Beside still waters

In the reading from the Book of Acts, a Pharisee in the council named Gamaliel advises consideration that the mission of Peter and John is of God.

 * [5:36–37] Gamaliel offers examples of unsuccessful contemporary movements to argue that if God is not the origin of this movement preached by the apostles it will perish by itself. The movement initiated by Theudas actually occurred when C. Cuspius Fadus was governor, A.D. 44–46. Luke’s placing of Judas the Galilean after Theudas and at the time of the census (see note on Lk 2:1–2) is an indication of the vagueness of his knowledge of these events.1

Psalm 27 is a triumphant song of confidence.

 * [Psalm 27] Tradition has handed down the two sections of the Psalm (Ps 27:1–6; 7–14) as one Psalm, though each part could be understood as complete in itself. Asserting boundless hope that God will bring rescue (Ps 27:1–3), the psalmist longs for the presence of God in the Temple, protection from all enemies (Ps 27:4–6). In part B there is a clear shift in tone (Ps 27:7–12); the climax of the poem comes with “I believe” (Ps 27:13), echoing “I trust” (Ps 27:3).2

The Gospel of John relates the sign Jesus presents in feeding the five thousand.

 * [6:1–15] This story of the multiplication of the loaves is the fourth sign (cf. note on Jn 5:1–47). It is the only miracle story found in all four gospels (occurring twice in Mark and Matthew). See notes on Mt 14:13–21; 15:32–39. John differs on the roles of Philip and Andrew, the proximity of Passover (Jn 6:4), and the allusion to Elisha (see Jn 6:9). The story here symbolizes the food that is really available through Jesus. It connotes a new exodus and has eucharistic overtones.3

Steve Scholer invites us to consider this. After the multitude heard such a message, just imagine that when the baskets of loaves and fish were passed, those who were wise enough to have brought some food were so moved by the message of Jesus that they decided that in addition to taking a little out of the basket, they would also put a little bit more back in, so those less fortunate could have something to eat.

 If true, what a miracle indeed! For rather than Jesus creating an endless supply of bread and fish, he taught the assembled multitude to love and have faith in their fellow man and convinced them that even if they shared what meager food they had,, their own needs would still be met. And indeed, it came to pass, as there was more food in the baskets in the end than before they were passed through the crowd.
The viral pandemic sweeping the world has changed our behaviors, some for the good and some for the not so good. Maybe we are using our extra time at home to be more prayerful and learning to appreciate the simpler things in life. But what about our willingness to continue to share with others in need? Have we asked our housebound neighbors if they need anything (heaven forbid they are down to their last roll), and save them a trip to the grocery store? What about supporting our church? Has not being able to attend services relieved us of the need to make gifts? Or the homeless. The needs of this community have skyrocketed, but are we no longer willing to “take the appropriate precautions” and volunteer to help serve meals at the shelter? 
During this extraordinary time in which we are living, let us practice being extraordinary Christians and give of our time, talent and treasure without counting the costs.4

Don Schwager quotes “God enables us,” by Leo the Great, 400-461 A.D.

 "In rendering service to the grace of God, we are not only made subject to our King through obedience but are even joined to him through the will. If we are of one mind with him (willing what he wills, disapproving of what he disapproves), he himself will bring us victory in all our battles. He who has given the 'will' will bestow also the ability. In this way can we 'cooperate' with his works, speaking that prophetic utterance in the exultation of faith: 'The Lord is my light and my salvation. Whom shall I fear? The Lord is the defender of my life. Of whom shall I be afraid?'" (excerpt from Sermon 26,4,2)5

The Word Among Us Meditation on John 6:1-15 comments that a miracle unfolded before them slowly as they kept handing out bread and fish. No matter how many times they dipped into the baskets, they kept coming up with more and more food. In the end, the people had eaten their fill, and the disciples understood just a little more about how God takes care of his people.

 Jesus never stops working through his followers. He never stops making us an essential part of his plan—his plan to care for all his people as well as his plan to bring his believers to deeper faith. So while Philip and Andrew show us who we are, Jesus shows us who we can become. Imperfect though we are, Jesus asks us for our participation so that we can see more and more of his ways. He takes our meager offerings and multiplies them beyond our expectations so that we can grow in trust and be more willing to step out in faith.6

Friar Jude Winkler discusses how the Spirit may have moved Gamaliel, first century teacher and sage, as he advised the Sanhedrin. There are allusions to Psalm 23 in the Gospel account in John’s Gospel of feeding the five thousand. Friar Jude notes first century followers of Christ would find connection to the Didache, a liturgical book, and the Eucharist in the instruction to gather up the fragments of the meal.

StAnthonyCompanions · April 24, 2020

Fr. Richard Rohr, OFM, introduces Father Iain Matthew, a contemporary Carmelite priest from England and author of The Impact of God: Soundings from St John of The Cross. ...Father Matthew explores the mystical and symbolic power of the “night” for John and how it can encourage us today.

 Night: we cannot stop it, or hasten it; it just comes, and it teaches us every twenty-four hours that we are not in complete control. John does seem to think there is something important here. Others speak of growth, suffering, purification, but ‘we are calling’ it ‘night’; [1] calling it ‘“dark night,” very appropriately’ [2] . . . .
John’s Toledo imprisonment and escape gave to the symbol ‘night’ its full weight. . . . [For him] the symbol is able to carry humanity’s pain, able to hold even such a sense of alienation from God that the inner self feels dismantled. . . . That is the resonance of the symbol for John. Night signifies that which comes upon us and takes us out of our own control; it announces that as the place of resurrection. A God who heals in darkness—this is John’s word of hope in a destabilised [sic.] world.7

The challenge of being in the dark times may be mitigated by prayerfully remembering the words of Psalm 23 wherein our journey through the valley of the shadow of death is in the company of the Good Shepherd.

References

1	(n.d.). Acts, chapter 5 - United States Conference of Catholic Bishops. Retrieved April 24, 2020, from http://www.usccb.org/bible/acts/5
2	(n.d.). Psalms, chapter 27 - United States Conference. Retrieved April 24, 2020, from http://www.usccb.org/bible/psalms/27
3	(n.d.). John, chapter 6 - United States Conference. Retrieved April 24, 2020, from http://www.usccb.org/bible/john/6
4	(n.d.). Daily Reflections - OnlineMinistries .... Retrieved April 24, 2020, from https://onlineministries.creighton.edu/CollaborativeMinistry/daily.html
5	(n.d.). Daily Scripture Readings and Meditations. Retrieved April 24, 2020, from https://dailyscripture.servantsoftheword.org/
6	(n.d.). Meditations - The Word Among Us. Retrieved April 24, 2020, from https://wau.org/meditations/2020/04/24/
7	(2020, April 24). Iain Matthew Archives — Center for Action and Contemplation. Retrieved April 24, 2020, from https://cac.org/tag/iain-matthew/

Choosing dark action

The texts from the Roman Catholic Lectionary today invite contemplation of those dark temptations that may result in choosing death over Life.

Dark Temptation

The reading from the Book of Acts reveals the Sanhedrin were enraged and wanted to kill Peter and John.

 * [5:17–42] A second action against the community is taken by the Sanhedrin in the arrest and trial of the Twelve; cf. Acts 4:1–3. The motive is the jealousy of the religious authorities over the popularity of the apostles (Acts 5:17) who are now charged with the defiance of the Sanhedrin’s previous order to them to abandon their prophetic role (Acts 5:28; cf. Acts 4:18). In this crisis the apostles are favored by a miraculous release from prison (Acts 5:18–24). (For similar incidents involving Peter and Paul, see Acts 12:6–11; 16:25–29.) The real significance of such an event, however, would be manifest only to people of faith, not to unbelievers; since the Sanhedrin already judged the Twelve to be inauthentic prophets, it could disregard reports of their miracles. When the Twelve immediately resumed public teaching, the Sanhedrin determined to invoke upon them the penalty of death (Acts 5:33) prescribed in Dt 13:6–10. Gamaliel’s advice against this course finally prevailed, but it did not save the Twelve from the punishment of scourging (Acts 5:40) in a last endeavor to shake their conviction of their prophetic mission.1

Psalm 34 offers praise for deliverance from trouble.

 * [Psalm 34] A thanksgiving in acrostic form, each line beginning with a successive letter of the Hebrew alphabet. In this Psalm one letter is missing and two are in reverse order. The psalmist, fresh from the experience of being rescued (Ps 34:5, 7), can teach the “poor,” those who are defenseless, to trust in God alone (Ps 34:4, 12). God will make them powerful (Ps 34:5–11) and give them protection (Ps 34:12–22).2

The dialogue from the Gospel of John proclaims the One who comes from Heaven.

 * [3:31–36] It is uncertain whether these are words by the Baptist, Jesus, or the evangelist. They are reflections on the two preceding scenes.3

Scott McClure, in reflecting on today's scripture, a story of Thomas Aquinas is what came to mind because, just as Thomas' previous work was dwarfed by what he saw, the Sanhedrin's ire is dismissed by the Apostles precisely because what they had experienced - Jesus' resurrection - eclipsed whatever admonishment the Sanhedrin could deliver. They could not be swayed from their resolve in carrying out Jesus' directive.

 Unlike the Apostles, we did not see Jesus resurrected. What a gift that must have been. Yet, we are called to share their resolve in proclaiming Jesus as Lord and sharing the Gospel with our whole lives. For this, Jesus said we are blessed. This requires not the intellectual prowess of Thomas Aquinas. In fact, we have heard from him how little that matters anyway. Let us, instead, lean on our faith in Jesus and share the love that is God with one another.4

Don Schwager quotes “Always bless the Lord!” by Augustine of Hippo, 354-430 A.D.

 "When are you to 'bless the Lord?' When he showers blessings on you? When earthly goods are plentiful? When you have a plethora of grain, oil, wine, gold, silver... - while your mortal body remains healthy, uninjured and free from disease; while everything that is born on your estate is growing well, and nothing is snatched away by untimely death; while every kind of happiness floods your home and you have all you want in profusion? Is it only then that you are to bless the Lord? No, but 'at all times.' So you are to bless him equally when from time to time, or because the Lord God wishes to discipline you, these good things let you down or are taken from you, when there are fewer births or the already-born slip away. These things happen, and their consequence is poverty, need, hardship, disappointment and temptation. But you sang, 'I will bless the Lord at all times; his praise shall be in my mouth always,' so when the Lord gives you these good things, bless him, and when he takes them away, bless him. He it is who gives, and he it is who takes away, but he does not take himself away from anyone who blesses him. (excerpt from EXPOSITIONS OF THE PSALMS 34.3)5

The Word Among Us Meditation on Acts 5:27-33 shares there is more than one type of prison that holds us back from sharing our faith. We can just as easily feel trapped by fear of failure or by a natural reluctance to put ourselves out there. So how can we break free from these prisons?

 The first and most important thing anyone needs to remember about evangelization is that it is a work of human encounter, not one of logical argumentation. Sometimes the most convincing “argument” anyone can offer is authentic care and concern for someone else.
This may be easier than you think. Terms like “encounter” can sound awfully technical or demanding, but all it means is getting to know someone and gradually sharing your life with that person. It’s the way Jesus reached out to the people he evangelized—by showing a true concern for them and offering them a glimpse into the reason for his own joy, confidence, and peace.6

Friar Jude Winkler underlines the decision of Peter and John to obey the authority of God rather than human leaders. Concupiscence and temptation try to drag us down in opposition to Love. Friar Jude reminds us that selfishness may lead to thinking we are our own gods.

James Finley, Fr Richard’s friend and fellow teacher at the CAC, began studying the mystics at the Abbey of Gethsemani at age eighteen, with Thomas Merton as his novice master. Jim describes the effect the writing of John of the Cross had on him.

 John’s core intuition is that the Infinite Love that is the architect of our hearts has made our hearts in such a way that nothing less than an infinite union with Infinite Love will do. It’s the setup in the beginning. For Infinite Love to create us in the image of itself is for Infinite Love to create us as a capacity to receive the forms of Infinite Love as our destiny. That love is our origin, love is our ground. That Infinite Love creates us as a capacity for love, for love’s sake alone. Love is the fabric of the true nature of everything that’s happening. This is the love nature of life.7

Fr. Richard concludes that throughout these weeks, “I have been praying, trying to understand how”, as Jim puts it, “love is the fabric of the true nature of everything that’s happening.” How can it be that God’s love is at work and present in the tragedies around the globe right now? But knowing what harrowing circumstances John of the Cross was in when he came to experience the infinite love of God gives Fr. Richard hope and perseverance. In times of darkness, when evil is visible, we trust the Spirit to guide our journey to the Light of Love.

References

1	(n.d.). Acts, chapter 5 - United States Conference of Catholic Bishops. Retrieved April 23, 2020, from http://www.usccb.org/bible/acts/5
2	(n.d.). Psalms, chapter 34 - United States Conference. Retrieved April 23, 2020, from http://www.usccb.org/bible/psalms/34
3	(n.d.). John, chapter 3 - United States Conference. Retrieved April 23, 2020, from http://www.usccb.org/bible/john/3
4	(n.d.). Daily Reflections - OnlineMinistries - Creighton University. Retrieved April 23, 2020, from https://onlineministries.creighton.edu/CollaborativeMinistry/daily.html
5	(n.d.). Daily Scripture Readings and Meditations. Retrieved April 23, 2020, from https://dailyscripture.servantsoftheword.org/
6	(n.d.). Saint George, Martyr (Optional Memorial) - Mass Readings .... Retrieved April 23, 2020, from https://wau.org/meditations/2020/04/23/
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