Glory and Healing

The texts from the Roman Catholic Lectionary today challenge us to reflect on the blessings and glory we experience in our relationship with Christ as we attend to the prompting of the Spirit to reach out in healing and compassion to all people we encounter on our journey.

Reach Out for Healing

The reading from the Prophet Isaiah describes the Future Glory of the survivors in Zion as Jerusalem is purified.

* [4:2–6] Usually judged a later addition to the oracles of Isaiah. It relieves the threatening tone of the surrounding chaps. 3 and 5.

* [4:2] Branch: the term (Heb. semah) that is sometimes used of the ideal Davidic king of the future (cf. Jer 23:5; 33:15; Zec 3:8; 6:12). However, the parallel “fruit of the land” does not favor that usage here.

* [4:3] Inscribed for life: in God’s list of the elect; cf. Ex 32:32. (Isaiah, CHAPTER 4, n.d.)

Psalm 122 is a song of Praise and Prayer for Jerusalem.

* [Psalm 122] A song of Zion, sung by pilgrims obeying the law to visit Jerusalem three times on a journey. The singer anticipates joining the procession into the city (Ps 122:1–3). Jerusalem is a place of encounter, where the people praise God (Ps 122:4) and hear the divine justice mediated by the king (Ps 122:5). The very buildings bespeak God’s power (cf. Ps 48:13–15). May the grace of this place transform the people’s lives (Ps 122:6–9)! (Psalms, PSALM 122, n.d.)

In the Gospel of Matthew, Jesus heals a Centurion’s Servant.

* [8:5] A centurion: a military officer commanding a hundred men. He was probably in the service of Herod Antipas, tetrarch of Galilee; see note on Mt 14:1.

* [8:8–9] Acquainted by his position with the force of a command, the centurion expresses faith in the power of Jesus’ mere word.

* [8:10] In no one in Israel: there is good textual attestation (e.g., Codex Sinaiticus) for a reading identical with that of Lk 7:9, “not even in Israel.” But that seems to be due to a harmonization of Matthew with Luke. (Matthew, CHAPTER 8, n.d.)

Tom Quinn comments that Jesus was amazed at the faith and humility of this Roman officer. His faith surpassed that of many of the Jews. We can learn from this humility, respect for others and an understanding of the true source of authority. Jesus was able not only to heal the servant, but also demonstrated the destiny of Christianity as a faith based on love and open to all people.

We have supplanted in the Mass the words “and my servant will be healed” with “my soul [anima] will be healed.” We approach God with humility and faith as the centurion did. As we humbly and faithfully receive the eucharist, we not only will bring Jesus into ourselves, but in this way, our souls will be healed. (Quinn, n.d.)

Don Schwager quotes “Welcoming the Lord Jesus with expectant faith and humility,” by Augustine of Hippo, 354-430 A.D.

"When the Lord promised to go to the centurion's house to heal his servant, the centurion answered, 'Lord, I am not worthy to have you come under my roof; but only say the word, and my servant will be healed.' By viewing himself as unworthy, he showed himself worthy for Christ to come not merely into his house but also into his heart. He would not have said this with such great faith and humility if he had not already welcomed in his heart the One who came into his house. It would have been no great joy for the Lord Jesus to enter into his house and not to enter his heart. For the Master of humility both by word and example sat down also in the house of a certain proud Pharisee, Simon, and though he sat down in his house, there was no place in his heart. For in his heart the Son of Man could not lay his head" (Matthew 8:20). (excerpt from SERMON 62.1) (Schwager, n.d.)

The Word Among Us Meditation on Matthew 8:5-11 comments that we believe in Jesus’ power and authority to heal, but sometimes our own misconceptions can act as obstacles as well. For example, we might think that miraculous healings don’t happen today or that only the prayers of saints can heal people. Or we might think that God won’t answer us when we pray for healing. Maybe we don’t ask for healing because we have become so resigned to the situation that we think nothing will ever change.

God wants to heal and wants to use us as instruments to heal other people. It’s that simple. So let’s clear away any misconceptions or assumptions that tempt us to question that reality. Keep believing and keep praying, and the Lord will praise your faith, just as he did for this Roman centurion.

“Jesus, I believe that you can heal. Help me to be ready and willing to pray for healing whenever I see a need.” (Meditation on Matthew 8:5-11, n.d.)

Friar Jude Winkler describes the blessings of God for the remnant of Israel to cleanse and protect them in the manner of the Israelites in the desert. In our difficult times of testing, God retains great plans and dignity for us. Friar Jude reminds us that Jesus' interaction with the Centurion signifies the presence of other peoples at the Table, and underlines the responsibilities and expectations of those who have received more in spiritual gifts.

 Fr. Richard Rohr, OFM, encourages trust in the mystery of faith. Our faith also offers us a foundational belief that life is a succession of dyings and risings. At the center of the Eucharist, we proclaim, “Christ has died, Christ is risen, and Christ will come again.” [1] That is the saving pattern! It is not a mystery of faith; it is the mystery of faith. It will never change. But Western people, trained in the philosophy of progress and problem-solving, don’t really believe that anymore. We much more believe that we can overcome the paschal mystery. That we can create a family, a parish, a church, an institution, a country that will not have to go through the dying of things.

Jesus never told us to put our trust in the larger institutions of culture or even the church. That doesn’t mean they are bad or that we should abandon them, but we must recognize that they are also subject to the paschal mystery, the dying and the rising of all things. And I think we must be honest that we’re at the downside of the curve. All the indices suggest that we are at the end of the dominance of the United States, Western civilization, and even of Christianity. The question for us becomes: What will we do about it? (Rohr, n.d.)

We express gratitude for the life we know in Christ as we trust in Providence to guide our journey through the changes and challenges of our time.

References

Isaiah, CHAPTER 4. (n.d.). USCCB. Retrieved November 28, 2022, from https://bible.usccb.org/bible/isaiah/4?2 

Matthew, CHAPTER 8. (n.d.). USCCB. Retrieved November 28, 2022, from https://bible.usccb.org/bible/matthew/8?5 

Meditation on Matthew 8:5-11. (n.d.). The Word Among Us: Homepage. Retrieved November 28, 2022, from https://wau.org/meditations/2022/11/28/545091/ 

Psalms, PSALM 122. (n.d.). USCCB. Retrieved November 28, 2022, from https://bible.usccb.org/bible/psalms/122?1 

Quinn, T. (n.d.). Creighton U. Daily Reflection. Online Ministries. Retrieved November 28, 2022, from https://onlineministries.creighton.edu/CollaborativeMinistry/112822.html 

Rohr, R. (n.d.). The Future of Christianity. Daily Meditations Archive: 2022. Retrieved November 28, 2022, from https://cac.org/daily-meditations/in-the-end-a-new-beginning-2022-11-28/ 

Schwager, D. (n.d.). Many Will Sit at Table in the Kingdom of God. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved November 28, 2022, from https://www.dailyscripture.net/daily-meditation/?ds_year=2022&date=nov28 

Ready for the Son

The texts from the Roman Catholic Lectionary today, the First Sunday of Advent, express our journey in hope for peace and love and our need for awareness of our end time.

Our Journey

THe reading from the Prophet Isaiah describes the Future House of God.

* [2:2–22] These verses contain two very important oracles, one on the pilgrimage of nations to Mount Zion (vv. 2–4—completed with an invitation to the “house of Jacob,” v. 5), the other on the day of the Lord (see note on Am 5:18), which was probably composed from at least two earlier pieces. Whereas vv. 6–8 indict Judah for trust in superstitious practices and human resources rather than in the Lord, the following verses are directed against humankind in general and emphasize the effect of the “day of the Lord,” the humbling of human pride. This may be taken as a precondition for the glorious vision of vv. 2–4. This vision of Zion’s glorious future, which is also found in a slightly variant form in Mi 4:1–4, is rooted in the early Zion tradition, cultivated in the royal cult in Jerusalem. It celebrated God’s choice of Jerusalem as the divine dwelling place, along with God’s choice of the Davidic dynasty (Ps 68:16–17; 78:67–72; 132:13–18). Highest mountain: the Zion tradition followed earlier mythological conceptions that associate the abode of deities with very high mountains (Ps 48:2–3). The lifting of Mount Zion is a metaphor for universal recognition of the Lord’s authority.

* [2:4] Once the nations acknowledge God as sovereign, they go up to Jerusalem to settle their disputes, rather than having recourse to war. (Isaiah, CHAPTER 2, n.d.)

Psalm 122 is a song of Praise and Prayer for Jerusalem.

* [Psalm 122] A song of Zion, sung by pilgrims obeying the law to visit Jerusalem three times on a journey. The singer anticipates joining the procession into the city (Ps 122:1–3). Jerusalem is a place of encounter, where the people praise God (Ps 122:4) and hear the divine justice mediated by the king (Ps 122:5). The very buildings bespeak God’s power (cf. Ps 48:13–15). May the grace of this place transform the people’s lives (Ps 122:6–9)! (Psalms, PSALM 122, n.d.)

The reading from the Letter of Paul to the Romans is an urgent appeal for awareness of the End of Time.

* [13:11–14] These verses provide the motivation for the love that is encouraged in Rom 13:8–10. (Romans, CHAPTER 13, n.d.)

The Gospel of Matthew urges us to be ready for the Son at the Unknown Day and Hour.

* [24:36–44] The statement of Mt 24:34 is now counterbalanced by one that declares that the exact time of the parousia is known only to the Father (Mt 24:36), and the disciples are warned to be always ready for it. This section is drawn from Mark and Q (cf. Lk 17:26–27, 34–35; 12:39–40).

* [24:36] Many textual witnesses omit nor the Son, which follows Mk 13:32. Since its omission can be explained by reluctance to attribute this ignorance to the Son, the reading that includes it is probably original.

* [24:37–39] Cf. Lk 17:26–27. In the days of Noah: the Old Testament account of the flood lays no emphasis upon what is central for Matthew, i.e., the unexpected coming of the flood upon those who were unprepared for it.

* [24:40–41] Cf. Lk 17:34–35. Taken…left: the former probably means taken into the kingdom; the latter, left for destruction. People in the same situation will be dealt with in opposite ways. In this context, the discrimination between them will be based on their readiness for the coming of the Son of Man.

* [24:42–44] Cf. Lk 12:39–40. The theme of vigilance and readiness is continued with the bold comparison of the Son of Man to a thief who comes to break into a house. (Matthew, CHAPTER 24, n.d.)

Maureen McCann Waldron comments that paying attention five minutes a day could change us and our Advent.  We could read the daily scriptures and the message of the season.  Perhaps we could set out a nativity image or a favorite creche scene. We can sit in silence and speak to Jesus about our upcoming busy, chaotic and confusing day.  We bring our worries and joys to Jesus and ask that our hearts be opened in new ways. We can close by asking for the grace to carry that peace with us to all those we encounter that day.  We can end our simple meditation by saying, “Come, Lord Jesus.”

Loving God, I am so aware of my imperfections and flaws, and my instinct is to come to you later – when I have cleaned up my act.  But when I quiet myself and sense your presence, I can feel that you come to meet me exactly as I am right now.   I recognize your love in my heart - beyond anything I can understand with my head.  Thank you for loving me exactly as I am.  Help me to pay attention in these weeks of Advent.  Come, Lord Jesus!

“Come, Lord Jesus.” (McCann, 2022)

Don Schwager quotes “Finding the pearl of great price,” by Origen of Alexandria (185-254 AD).

"All who listen to the depths of the gospel and live it so completely that none of it remains veiled from them care very little about whether the end of the world will come suddenly and all at once or gradually and little by little. Instead, they bear in mind only that each individual's end or death will arrive on a day and hour unknown to him and that upon each one of us 'the day of the Lord will come like a thief' (1 Thessalonians 5:2). It is important therefore to be vigilant, whether in the evening (that is, in one's youth) or in the middle of the night (that is, at human life's darkest hour) or when the cock crows (at full maturity) or in the morning (when one is well advanced in old age).

"When God the Word comes and brings an end to the progress of this life, he will gather up the one who gave 'no sleep to his eyes nor slumber to his eyelids' (Psalm 132:4) and kept the commandment of the One who said, 'Be vigilant at all times' (Luke 21:36). ...But I know another kind of end for the righteous person who is able to say along with the apostle, 'Far be it from me to glory except in the cross of our Lord Jesus Christ, through whom the world is crucified to me and I to the world' (Galatians 6:14). In a certain sense, the end of the world has already come for the person to whom the world is crucified. And to one who is dead to worldly things the day of the Lord has already arrived, for the Son of man comes to the soul of the one who no longer lives for sin or for the world." (excerpt Commentary on Matthew56) (Schwager, n.d.)

The Word Among Us Meditation on Isaiah 2:1-5 comments that at Mass today, the first candle on the Advent wreath will be lit. Then, for the next three Sundays, the light coming from that wreath will grow stronger as one more candle is lit. And that’s how Advent is supposed to be for us spiritually: four whole weeks of coming more and more deeply into the light of Christ. There are lots of ways we can let that light grow stronger as Christmas approaches. 

• Bring yourself to the light through daily prayer. Spending just a few minutes a day in Jesus’ presence can open your heart to the warmth of his love. You can even use this magazine to help you.

• Enlighten your heart and mind through spiritual reading or a Bible study. Let Jesus “instruct [you] in his ways” so that you can “walk in his paths” (Isaiah 2:3).

• Ask the Lord to shine a light on those parts of your life where you are content to live in the shadows. Then, take those areas to the Sacrament of Reconciliation and do as St. Paul says: turn from darkness and “put on the armor of light” (Romans 13:12).

• Spread the light of Christ by joining other believers to serve those in need. Provide them with meals or Christmas gifts. Bring supplies to a homeless shelter. Pray for them.

We don’t have to walk in darkness! Every time you turn to the Lord in these ways, his light in you becomes brighter and shines out more clearly. So let the Advent wreath remind you that Jesus, the light of the world, can overcome all darkness.

Come and walk in the light of the Lord!

“Lord, let your light in me grow throughout Advent!” (Meditation on Isaiah 2:1-5, n.d.)

Friar Jude Winkler comments that the passage from Isaiah wherein the people are taught how to follow God is repeated in Micah. Paul instructs the Romans about putting off the desires of the flesh, taking stock, putting on the deeds of the light. Friar Jude notes the warning in Matthew of the sudden coming of the end times as he comments on the concept of “rapture”.

In a recent webcast, CAC faculty joined together to discuss the future of Christianity. Brian McLaren finds hope for Christianity’s future in viewing its past as an ever-evolving movement.

For centuries, Christianity has presented itself as an “organized religion”—a change-averse institution . . . that protects and promotes a timeless system of beliefs that were handed down fully formed in the past. Yet Christianity’s actual history is a story of change and adaptation. We Christians have repeatedly adapted our message, methods, and mission to the contours of our time. What might happen if we understand the core Christian ethos as creative, constructive, and forward-leaning—as an “organizing religion” that challenges all institutions (including its own) to learn, grow, and mature toward a deepening, enduring vision of reconciliation with God, self, neighbor, enemy, and creation? [1] (McLaren, 2022)

We choose daily our path toward greater love, peace and service or to greater self aggrandizement even as we ponder our own end time.

References

Isaiah, CHAPTER 2. (n.d.). USCCB. Retrieved November 27, 2022, from https://bible.usccb.org/bible/isaiah/2?1 

Matthew, CHAPTER 24. (n.d.). USCCB. Retrieved November 27, 2022, from https://bible.usccb.org/bible/matthew/24?37 

McCann, M. (2022, November 27). Creighton U. Daily Reflection. Online Ministries. Retrieved November 27, 2022, from https://onlineministries.creighton.edu/CollaborativeMinistry/112722.html 

McLaren, B. (2022, November 27). Courage to Ask the Question — Center for Action and Contemplation. Center for Action and Contemplation. Retrieved November 27, 2022, from https://cac.org/daily-meditations/courage-to-ask-the-question-2022-11-27/ 

Meditation on Isaiah 2:1-5. (n.d.). The Word Among Us: Homepage. Retrieved November 27, 2022, from https://wau.org/meditations/2022/11/27/544489/ 

Psalms, PSALM 122. (n.d.). USCCB. Retrieved November 27, 2022, from https://bible.usccb.org/bible/psalms/122?1 

Romans, CHAPTER 13. (n.d.). USCCB. Retrieved November 27, 2022, from https://bible.usccb.org/bible/romans/13?11 

Schwager, D. (n.d.). Daily Scripture Readings and Meditations. Daily Scripture Readings and Meditations – Daily Scripture ... Retrieved November 27, 2022, from https://www.dailyscripture.net/daily-meditation/?ds_year=2022&date=nov27