Introduction:
Today’s readings suggest that one way of looking at our relationship with God is as an ongoing conversation, where we are assured God listens to our needs and prayers. We are empowered and encouraged to be insistent, and to be persistent in what we ask of God, and Jesus tells us God will answer us with mercy and love.
Through the Synodality process, we now find ourselves in a dialogue – that is, a more targeted conversation — with the larger Church. We have been encouraged to express our vision of what Church is and what Church does as we prepared – as a Community – our contribution to the Synod on Synodality. We hope that our voice – insistent and persistent – will be heard and contribute to real reform in the Church.
1st Reading: Genesis 18:20-32
2nd Reading: Colossians 2:12-14
Gospel: Luke 11:1-13
Homily: Ted Keating SM (from his notes)
The Planning Committee was deeply aware that today the mind of the community would be on the Synodality Document and process.
The document is excellently written and theologically grounded in the nature of the Church and its Eucharist. (PAX) Should try to publish it as an example of life in the IECs (Intentional Eucharistic Communities). Their existence is not well known in the broader Church and this document shows forth the nature of life in the IECs and their contribution to the dialogue. America Magazine or NCR?
Our discussion on the readings was inspired by the Synodality process. These readings help with deepened insight into the process.
Abraham cannot be seen otherwise than holding God accountable for God’s constant reference to being a God of mercy and forgiveness. There are psalms that do this as well. “God, we had a deal—You said that you are a God of mercy and forgiveness, and look how you are treating us now–me/us now.”
Strongly supports our prayers of anger at God that we should share. God is not so small or over-sensitive that we can’t be heard.
- Rahamin—“Womb love” of a mother for an infant, also refers to brother and sister who have shared a womb. It designates a physical response—not a concept but a compassion felt in the depths of the person—it is always the word used for Yahweh’s forgiving love of his people—Yahweh is a God of mother-loving compassion for his people.
The Gospel reading is obviously about Jesus teaching us how to pray as he prays.
Abba God—
Made holy be your name throughout all the world
Hasten, Hasten the coming of Your reign for which we live in hope crying out Maranatha. (Maranatha is translated as, “Come, Lord!”)
Give us this day the daily bread for our lives in which we hope for our transformation into the Christ upon whom we feast
We hereby forgive all those who have injured us, betrayed us, abused us, marginalized us, treated us unjustly, and deprived us of our needs to live a human life. You know how hard this is and frequently beyond us except for your grace. You have said that it is not possible for us to see our way to your mercy without our efforts to forgive, daily. It is our first step in living lives of witness to your grace.
Free us from the temptations to the evil that we abhor.
Paul VI, who will soon be canonized, is the one who began the Synods until they were taken over by Vatican functionaries and a Pope who did not seem to think that we could trust true dialogue with the Church. He also emphasized the role of dialogue in the Church throughout its layers from the Pope, the Vatican, the local Churches, the laity, etc. For the early efforts at the renewal of the Church of those days, he coined the phrase that dialogue is the new word for love. There was great work done in those early years of renewal on the process, the necessary skills, and the commitment to dialogue.
Sylvia (Diss) made great contributions to PAX in the 1990’s forming a group to work with the principles and skills of dialogue.
The prayer that Jesus teaches us today is a prayer of conversation with God even in the frustrations we encounter with not being able to live up fully to the commitments involved. But if Abraham can enter into conversations with God, so can we. It is not all light and glory. It is living into the call to conversion with all the daily reminders of the horrors and betrayal of the innocent in the world around us. How can God ask us to pray this prayer after the nightmare of the ideologies of the 20th Century?
But notice the final words of the Gospel. What could it mean except if God cannot always give us what we wish, “God will always give the Holy Spirit to those who ask God”? In a Church in which the Spirit is so overlooked, here is what we receive (as Aquinas writes).
- Wisdom – The gift of wisdom perfects a person’s speculative reason in matters of judgment about the truth.
- Knowledge – The gift of knowledge perfects a person’s practical reason in matters of judgment about the truth.
- Counsel – The gift of counsel perfects a person’s practical reason in the apprehension of truth and allows the person to respond prudently, “moved through the research of reason.”
- Fortitude – Also called “courage.” The gift of Courage allows people the “firmness of mind [that] is required both in doing good and in enduring evil, especially with regard to goods or evils that are difficult.”
- Understanding – Also called “Common Sense.” The gift of understanding perfects a person’s speculative reason in the apprehension of truth. It is the gift “whereby self-evident principles are known.”
- Piety – Also called “reverence.” Piety is the gift “whereby, at the Holy Spirit’s instigation, we pay worship and duty to God as our Father.”
- Fear of the Lord – Also called “wonder and awe.” …a fear of separating oneself from God…a “filial fear,” like a child’s fear of offending their parent, rather than a “servile fear,” that is, a fear of punishment. Also known as knowing God is all powerful.
Fruits of the Spirit — Galatians 5:22-23
Charity/agape love;
Joy;
Peace;
Patience;
Kindness;
Goodness;
Generosity;
Gentleness;
Faithfulness;
Modesty — living a humble simple life;
Self-Control — the gift of true freedom;
Chastity/moderating desire relationally