Pastor John Wright

I've been reading some of the new book on/by Mother Teresea, Come be my Light: The Private Writings of the 'Saint of Calcultta." It is part biography, part autobiography as it intermixes biographical information as the context for private letters. In 1946 she received a vision: "'It was on this day in the train to Darjeeling that God gave me the 'call within a call' to satiate the thirst of Jesus by serving Him in the poorest of the poor'" (p. 40). This became translated into the first Rule for the Missionaries of Charity: "The General End of the Missionaries of Charity is to satiate the thirst of Jesus Christ on the Cross for love and souls by the Sisters, absolute poverty, angelic charity, cheerful obedience. The Particular End is to carry Christ into the homes and streets of the slums, among the sick, dying, the beggars and the little street children. The sick will be nursed as far as possible in their poor homes. The little children will have a school in the slums. The beggars will be sought and visited in their holes outside the town or on the streets."

Teresea intuited the connection between the thirst of the poor and the thirst of Christ on the cross. Teresea did not call persons to do fund raising for the poorest of the poor to make life better for them, although that happened; more importantly, she called sisters to personal engagement in ministering to the thirsty Christ in these poor. The imagery cam to mind in light of our readings this week, particularly the Gospel reading. I think it might be good to start with the Gospel reading, move to the Amos passage, and end with the passage from 1 Timothy.

Luke 16:19-31

The passage shows a parable of what scholars call "eschatological reversal" -- that social situations in the age to come will often represent a reversal of status and wealth. "Blessed are the poor . . . Woe to you who are rich." The gospels makes it clear that wealth is a disadvantage to live faithfully as followers of Jesus Christ; the poor have an advantage in hearing the gospel and responding positively to Christ.

Note how the "rich man" treats "Lazarus" in life and in death. Is there a change from before death and after death? What does this tell us about the moral failure of the rich man? What is the role of Abraham? What is Abraham's message about life? What difference should one who is raised from the dead make to the situation of Lazarus? What is the role of wealth in the passage? How is wealth a problem and how is it a possibility?

Amos 6:1-7

The Amos passage is written to wealthy Jerusalemites and Samarians. What is the problem with these people? Why are they so disassociated from the lives of "the ruin of Joseph"? What does wealth do to them and their solidarity to others of Israel? What happens as a result?

1 Timothy 6:11-19

The First Timothy passage again presupposes a situation of possible persecution -- the good confession seems to be a baptismal confession of Jesus Christ as Lord -- a confession that could lead to arrest and martyrdom under the Romans. What is the person to "pursue"? How does that list of virtues relate to the opposite of the "rich man" and describe "Lazarus"? Why is the good in practice that these virtues support in these passages and why would this good require such virtues? What it the call to the rich? Why to them? Why not to the poor? Who does this passage help interpret the gospel passage and the Amos passage?

After the first rule of the Missionaries of Charity, the second reads: "To be able to do all these -- the Sisters must learn first to live real interior lives of close union with God -- and seek and see Him in all they do for the poor." What do you think about this in light of the passages this week and your experience? How do these passages require love of God exemplified in love of neighbor? How do they require faith in Jesus Christ.

In times of great personal and spiritual darkness, Teresea could still write to her fellow Missionaries of Charity: "This brings you Mother's love, blessing and prayer for each one of you, that you may more and more grow in the likeness of Christ through meekness and humility, so that your Sisters in the Community and the Poor you serve feel His presence and His love in you and through you, and learn from you how to love Jesus in each other" (p. 198). How had her life as the opposite of the rich man empowered her to continue this in times of hidden, personal distress? What does this say to us in our spiritual pilgrimage?

Have a wonderful evening!