The texts from the Roman Catholic Lectionary today invite contemplation of how quietly living our role as Jesus disciples strengthens our message to people we encounter on our journey.
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| Quiet influence |
The reading from the Second Book of Kings describes how Elijah ascends to heaven and how Elisha succeeds Elijah.
* [2:1–25] The story of Elisha’s succession to Elijah’s prophetic office is oddly set between the death of Ahaziah (1:17) and the accession of his successor (3:1). The effect is to place this scene, which is the central scene in the whole of 1–2 Kings, outside of time. It thereby becomes almost mythic in its import and reminds us that, behind the transitory flow of kings and kingdoms, stand the eternal word of God and the prophets who give it voice. Just as 1–2 Kings pivots on this chapter, so this scene too is concentrically constructed. Together Elijah and Elisha journey to Bethel, thence to Jericho, and thence across the Jordan. There Elijah is taken up in the whirlwind and Elijah’s mantle of power comes to Elisha. Now alone, Elisha crosses the Jordan again, returns to Jericho and thence back to Bethel.1
Psalm 31 urges us to be strong, and let our heart take courage.
* [Psalm 31] A lament (Ps 31:2–19) with a strong emphasis on trust (Ps 31:4, 6, 15–16), ending with an anticipatory thanksgiving (Ps 31:20–24). As is usual in laments, the affliction is couched in general terms. The psalmist feels overwhelmed by evil people but trusts in the “God of truth” (Ps 31:6).2
In the Sermon on the Mount from the Gospel of Matthew, Jesus teaches about our attitudes to almsgiving, prayer, and fasting.
[6:1–18] The sermon continues with a warning against doing good in order to be seen and gives three examples, almsgiving (Mt 6:2–4), prayer (Mt 6:5–15), and fasting (Mt 6:16–18). In each, the conduct of the hypocrites (Mt 6:2) is contrasted with that demanded of the disciples. The sayings about reward found here and elsewhere (Mt 5:12, 46; 10:41–42) show that this is a genuine element of Christian moral exhortation. Possibly to underline the difference between the Christian idea of reward and that of the hypocrites, the evangelist uses two different Greek verbs to express the rewarding of the disciples and that of the hypocrites; in the latter case it is the verb apechÅ, a commercial term for giving a receipt for what has been paid in full (Mt 6:2, 5, 16).3
Jay Carney is comforted by his 7-year-old daughter’s recent comments to his wife – “We can find Jesus anywhere!” – He finds himself wanting to seek Jesus outside his living room.
And this desire in itself is good. Jesus is not calling us in today’s gospel to consign our prayer and practice to the domestic sphere. This would make no sense for disciples called earlier in the Sermon on the Mount to be the “salt of the earth” and the “light of the world” (Matthew 5:13-14). Rather, the deeper challenge of today’s gospel is the demand to reevaluate our motives. Why do we pray, fast, give alms, or perform other righteous deeds? Public affirmation? Religious obligation? Therapeutic sentimentalism? Proving something to ourselves? Communion with God? Love of neighbor? If you’re like me, the honest answer is likely a combination of these and many other factors.4
Don Schwager quotes “Pray with the angels,” by John Chrysostom, 347-407 A.D.
"When you pray, it is as if you were entering into a palace - not a palace on earth, but far more awesome, a palace in heaven. When you enter there, you do so with complete attentiveness and fitting respect. For in the houses of kings all turmoil is set aside, and silence reigns. Yet here you are being joined by choirs of angels. You are in communion with archangels and singing with the seraphim, who sing with great awe their spiritual hymns and sacred songs to God, the Lord of all. So when you are praying, mingle with these voices, patterning yourself according to their mystical order. It is not to human beings that you are praying but to God, who is present everywhere, who hears even before you speak and who knows already the secrets of the heart. If you pray to this One, you shall receive a great reward. 'For your Father who sees in secret shall reward you openly.' He did not merely say he would give it to you but reward you, as if he himself had made a pledge to you and so honored you with a great honor. Because God himself is hidden, your prayer should be hidden." (excerpt from THE GOSPEL OF MATTHEW, HOMILY 19.3)5
The Word Among Us Meditation on 2 Kings 2:1, 6-14 comments that the Holy Spirit that lived in Jesus lives in us. But just as Elisha learned to be like Elijah by walking with him every day, we need to walk with Jesus every day so that we can take on his heart. That’s what releases the power of the Spirit in our life!
Do you go to Mass? Pray for your friends and family? Read Scripture? Talk to the Lord at home or at work? Every second spent with him counts! That’s because as much as you are trying to please the Lord, he is working so much more in you. He always takes the little you give him and multiplies it immensely—just as he multiplied five loaves and two fishes!
You may not have received a physical mantle as Elisha did, but you have received a spiritual one. Now, every bit of time you spend with Jesus is making a difference in your life. So follow Elisha’s example and try to walk with Jesus today. Then watch him pour out his grace.
“Thank you, Jesus, for paving the way for me to share in your inheritance.”6
Friar Jude Winkler discusses Elisha inheriting the mantle of Elijah, and the special means by which Elijah ascends to heaven. Elijah, Moses, and Enoch were often cited in apocalyptic texts of Jesus time. Friar Jude reminds us that motivation defines the way to live the paradox of being light of the world and worshiping in secret.
Fr. Richard Rohr, OFM, comments that instead of focusing on the mere personal freedoms enjoyed by individual people, emancipation directs our attention to a systemic level of freedom. With the exception of those who are fully emancipated (which are very few indeed), we each live inside of our own smaller security systems of culture, era, political opinion, and even some quiet, subtle agreements of which we may not even be aware. For example, are we really free to imagine that there could be better alternatives to our free-market system? We are likely to be called dangerous or un-American if we dare broach the topic. We believe in free speech, but we know better than to claim that money actually controls our elections, rather than “one person, one vote.” Does our freedom to protect ourselves with gun rights and limitless military spending give us the freedom to use the vast majority of the economic resources of our country for our protection? Even if it means not providing food, healthcare, or education for the same people we say we are securing?
To be fair, such boxes are good, helpful, and even necessary sometimes! These silent agreements allow cultures to function and people to work together. But my job, and the job of Christian wisdom, is to tell you that “We are fellow citizens with the saints and part of God’s household” (Ephesians 2:19), and thus “Our citizenship is in heaven” (Philippians 3:20). We have been called to live in the biggest box of all, while still working and living practically inside of the smaller boxes of society. That is a necessarily creative and difficult tension, yet it is really the only way we can enjoy all levels of freedom. “In the world, but not of the world” was the historic phrase commonly used by many Christians, whereas today most of us tend to be in the system, of the system, and for the system—without even realizing it!7
Our quiet actions in prayer, almsgiving, and fasting facilitate contemplation of our role as prophets as our communities struggle with the great challenges of this time of response to a worldwide pandemic.
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