The Ignatian Spirituality of Humility and Generosity Found in John 6:1-15

What do you make out of John 6:1-15, as read along with 2 Kings 4:42-44, on the 17^th Sunday in Ordinary Time on Cycle B ?

Both the Johannine Gospel narrative and the narrative from 2 Kings are feeding a large crowd out of a scant amount of food, though it seems impossible.  In these stories, there is a contrast between what Jesus was thinking and what the disciples were thinking, in juxtaposition to what Elisha was thinking and what a man from Baal-shalishah was thinking.

As I was reading and reflecting on John 6:1-15 in connection with 2 Kings 4:42-44, I was first reminded how often I find myself having difficulty with God’s will or plan as it first made known to me. It is because I tend to approach God’s will with my own will rather than being like Jesus the Son, who is absolutely obedient to the Father (i.e. Matthew 26:39//Mark 14:36//Luke 22:42; Luke 23:46;Hebrews 5:8-10). In fact, having this kind of difficult experience in facing God’s will or plan is not just me. I bet many faithful people are also experiencing.  Actually, even St. Ignatius of Loyola had this kind of difficulty.  Because of this, Ignatius struggled himself in dealing with God’s will and plan. He was caught in between God’s will and his own will. He wanted to accept God’s will but his own will tried to pull him into another direction.

In the aforementioned Johannine Gospel context, this struggle we share with St. Ignatius of Loyola is like being caught between Jesus’ will to feed the hungry multitude regardless and the disciple’s skepticism on being able to feed such a great crowd, echoed by a gap between Elisha’s determination to feed the people and the doubt of a man from Baal-shalishah.  Being faithful, we know that we want to honor and do God’s will but there is something in us that cast doubt and discourage. This leads to a dilemma.

For Ignatius, a solution from this kind of problem is total surrender of ourselves to God’s will, as reflected in these words from the Spiritual Exercises:

Take, Lord, and receive all my liberty, my memory, my understanding, and my entire will, all that I have and possess. Thou hast given all to me. To Thee, O Lord, I return it. All is Thine, dispose of it wholly according to Thy will. Give me Thy love and Thy grace, for this is sufficient for me.     #234

These words are known as “Suscipe Prayer”.  Suscipe, in Latin, means “take”, as it is the second-person singular active imperative form, derived from suscipio (to take). In Latin, the prayer goes like this:

Suscipe, Domine, universam meam libertatem. Accipe memoriam, intellectum, atque voluntatem omnem. Quidquid habeo vel possideo mihi largitus es; id tibi totum restituo, ac tuae prorsus voluntati trado gubernandum. Amorem tui solum cum gratia tua mihi dones, et dives sum satis, hec aliud quidquam ultra posco.

With this prayer, St. Ignatius of Loyola reminds us that we must offer up ourselves totally, including universam nostrum libertatem, memoriam, intellectum, voluntatem omnem, et omnia quae habemus, in order for us to accept God’s will without much difficulties so that we will not be caught in dilemma with God’s will.

In the Gospel story (John 6:1-15), there is another aspect, in which Ignatian spiritual wisdom for humility from Suscipe Prayer is reflected. It is in regard to a boy, who was with five loaves of bread and two fish, whom Andrew found (John 6:9a). 

Imagine if this boy had refused to let Jesus have the loaves and fish he had and ran away for his own self-preservation. Perhaps, Jesus might not have been able to perform a miracle of feeding such a large number of people, though I am sure that he could find another way. There is an important lesson of St. Ignatius’ “Suscipe Prayer” of humility by total submission that we can reflect with this boy. 

It is likely that the five loaves and two fish were all he had. I am sure he would rather prefer to have kept these for his own survival. Nevertheless, he submitted all of he had – the loaves and fish – to the will of God in Jesus’ intention to feed the crowd.  This is like what a poor widow at Zarephath did, offering up the very last batch of scant amount of flour and oil  for Elijah to have a piece of bread as God willed her to, though she saved the flour and oil for her and her son to live just another day  (1 Kings 17:7-16). By giving up the flour and oil, she and her son could have been dead a day sooner. In spite of this fearful prospect, she offered up them, as God willed, to Elijah and, in return, she, her family and Elijah had enough food to eat even during famine. As the poor woman at Zarephath did not refuse Elijah’s request to have her bake bread out of her last batch of flour and oil, the boy did not protest God’s will in Jesus to have his loaves and fish.  He did not even doubt Jesus’ plan to feed the multitude out of a scant amount of food he had. In contrast, Andrew, though being Jesus’ disciple, wondered what good such a small amount of food that the boy had would do in feeding a great crowd (John 6:9b).

The boy with the loaves and fish was able to offer up all he had for Jesus’ mission to feed the multitude because he humbly embodied the Ignatian spirit in Suscipe Prayer. As a matter of fact, there is another Ignatian aspect found in this Gospel episode, in addition to Suscipe Prayer.

When Jesus first recognize the people coming toward him, he was moved with compassion (ἐσπλαγχνίσθη/ esplanchnisthe), as said in Matthew 14:14 and Mark 6:34. Thus, Jesus asked Philipp, “Where can we buy enough food for them to eat?”, not only to act with his compassion but also to test him (John 6:5).  What is quite interesting here is Philipp’s response. He did not even answer Jesus’ question but rather responded with his “excuse”, saying, “Two hundred days’ wages worth of food would not be enough for each of them to have a little bit” (John 6:7). Basically, Philipp was protesting Jesus’ plan to feed the multitude because it just cost way too much on the disciples. Like Philipp, don’t all have this tendency to reject God’s will and plan because, according to our will, it cost too much on us? Don’t we all have a tendency to count the cost according to our own will in response to God’s will or call, at first?

Our tendency to cling to what we have for our own survival may become hindrance to God’s will. This problem is also reminded in Buddhist teaching “raga”(clinging)  in “trivisa”(three fundamental kleshas), along with “moha”(delusion, ignorance) and “dvesha”(indignant aversion). In order for us to become effective channel of God’s will, we must overcome our tendency of “raga” or clinging.

Now, what St. Ignatius of Loyola would say to overcome this problem of “raga” we tend to have?

Of course, first and foremost, Ignatius’ advice would be found in his “Suscipe Prayer”, because the source of this problem is found in our ego. In order to overcome all the ego-driven problems, we must resolve our ego, also as in Buddhist teaching for anatman. In a way, the Ignatian teaching of “Suscipe Prayer” is in parallel to Buddhist teaching of anatman. Once we resolve our ego – attaining anatman by surrendering our total selves to God’ will, as we recognize that God’s grace is enough for us, reflecting 2 Corinthians 12:9 and Psalm 23:1, we become more willing to offer up whatever in pour possession for God’s will to be done. It also means that the more we resolve our ego by Suscipe Prayer, the more generous we become according to God’s will – for greater glory of God – ad majorem Dei Gloriam.

So, here is another Ignatian spiritual wisdom:

Lord, teach us to be generous,

to serve you as you deserve,

to give and not to count the cost,

to fight and not to heed the wounds,

to toil and not to seek for rest,

to labor and not to look for any reward,

save that of knowing that we do your holy will.

En español….

Señor Jesús

enséñanos a ser generosos

a servirte como Tú mereces

a dar sin medida,

a combatir sin temor a las heridas

a trabajar sin descanso

sin esperar otra recompensa

que saber que hemos cumplido

tu santa voluntad.

Unless we overcome our tendency to count the cost upon surrendering our total selves, as to attain anatman, we cannot be as generous as God is. Otherwise, we would be like Philipp – protesting God’s will by counting the cost to do His will.  As Ignatius has prayed, we seek God’s grace to be more generous, willing to work hard for his greater glory – Ad majorem Dei gloriam. This is the Ignatian magis spirit to do more for the will of God – for His greater glory. 

The episode of Jesus miraculously feeding the hungry multitude to complete satisfaction and still leaving a plenty of leftovers in John 6:1-15 reflects two Ignatian prayers: Suscipe Prayer for humility and Generosity Prayer to be willing to work for God’s will without counting the cost.  In light of the Ignatian spirituality, this Gospel narrative invites us to be like the boy, who gave up his possessions: five loaves and two fish for God’s will, though Jesus’ disciples protested and doubted God’s will in Jesus’ action plan with compassion.

It is no coincidence that we have read John 1:6:1-15 on the 17^th Sunday in Ordinary Time on Cycle B (July 29)  two days before celebrating the feast of St. Ignatius of Loyola (July 31) this year (2018), to  reflect two pieces of Ignatian spiritual wisdom: Suscipe Prayer and Prayer for Generosity.

We pray first as St. Ignatius of Loyola has and has taught the Jesuits to do with his Suscipe Prayer and Prayer for Generosity, so that we, too, become better servants of God with the Ignatian spirit of “magis”,  ad majorem Dei gloriam.  To make this happen all the way to the ends of the earth, Ignatius has said, Ita inflammate omnia!  

Now we, the faithful, are on fire to go set the world on fire with the Ignatian spirit of humility and generosity so that even a scant amount of resources shall be multiplied to fill our word’s needs. 

Hospital Chaplain and the Markan Gospel Narrative on Sending the Twelve in Mark 6

The Gospel narrative of Jesus sending his twelve disciples on mission (Mark 6:7-13), which is the Gospel reading for the 15^th Sunday in Ordinary Time on Cycle B, always reminds me of a certain distinctive experience I had during my CPE (Clinical Pastoral Education) at Lutheran General Hospital in Park Ridge, IL.  It is because there is a similarity between the disciples sent out on mission in Galilee by Jesus and hospital chaplains being sent to patients in the hospital.

Though hospital chaplains are assigned to certain unites where they are based, they can be sent anywhere in the hospital as needed.  In fact, in cases of code yellow and code blue, chaplains are called to the ER (emergency room), whether they are actually needed or not.  Being a hospital chaplain means being ready to be sent – to be deployed – to be dispatched anywhere in the hospital at any moment during the shift.  Hospital is the field of their mission, as the region of Galilee was the field of the mission for the twelve disciples in the Gospel story.  Therefore, hospital chaplains are on mission.

One unique quality about hospital chaplains is that they do not have to wait for a call to be sent, as they can initiate their mission in the hospital, especially within the unit that they are assigned as their bases.

At Lutheran General Hospital, it is customary that chaplains initiate their visits to newly arrived patients on their assigned units at the beginning of shift.  This way, all the patients can get to know who the chaplains are on their units, feeling at ease to call them whenever they need.  The most important thing in pastoral care is a relationship between patient and chaplain.

So, here is my first story that is evoked by the aforementioned Gospel story.

I was trying to introduce myself as a chaplain to a newly arrived patient as I began my shift on the unit I was assigned to.  The door of the new patient’s room was half-open. So, I said before I would enter, “Good morning! My name is Masa Nakata. I am a chaplain on this unit…”.  While I was still speaking, I hear with a strong protesting voice, “I’m Jewish!”.  Apparently  the new patient in the room that I was trying to introduce myself was not happy with my presence at her hospital room door. It was as if she were saying, “Don’t bother me, chaplain! Leave me alone! I don’t need you!  Not only that, the fact that she distinctively said she is Jewish was what puzzled me, as I wondered if I had offended her Jewish religious status for trying to introduce myself as a chaplain on the unit.  I also wonder if she was not happy about my religious affiliation (Roman Catholic) – though she did not know what it is yet, since she interrupted my introduction so soon and abruptly.  I wonder if she meant something like, “Mr. chaplain, don’t even bring your Jesus stuff to me, because I am Jewish”.  I could have kept on wondering for the rest of my shift like this. But, I thought it would be wise to consult a rabbi on stuff, a Jewish chaplain on the Lutheran General Hospital’s pastoral care team.

I immediately called a rabbi, who is a staff chaplain. Upon listening to my panicked voice, the rabbi was laughing over the phone. It was not funny to me, and I wonder why it sounded so funny to the rabbi. Then, the rabbi said, “Sorry, I did not mean to laugh but I think I know that patient. I will go see her and you come with me”.

The rabbi arrived on the unit shortly and went to the patient’s room, while I stayed outside the room. Apparently, the rabbi and the patient knew each other. They were having a smooth conversation. I could even hear light laughter. Then, the rabbi told me to come in. I went into the patient’s room. Then, the rabbi introduced me to the patient, who just responded to my introduction as to reject me. No problem at all in meeting the patient through the rabbi’s introduction.  She must be a good Jew as she sure listened to a rabbi. In fact, this Jewish patient and I enjoyed a meaningful conversation afterward.

In my analysis of this experience I had in light of the Gospel story, I was at first rejected when I sent myself to the patient.  Perhaps, because I tried to reach out to her alone, rather than going by two. Jesus sent the disciples two by two, according to the Gospel story.  However, when I returned to the patient with the rabbi, making my mission two by two, I was accepted.  At least, I did not have to “dust off my sandal”, thanks to the rabbi – thanks be to God.  Though chaplains in hospitals visit patients usually alone, sometimes it is necessary to go two by two.

When the disciples were sent out by Jesus on mission in the region of Galilee, as described in the Gospel story, I am sure they made personal connections with people they met and ministered to – unless they had to dust off their sandals.  Likewise, hospital chaplains are sent out to patients in need throughout the hospital by patients’ requests and by chaplains’ initiatives. 

Pastoral care is all about being sent and reaching out with compassion, accompanied with action of care, as Jeanne Stevenson-Moessner (2005) describes in her “A Primer in Pastoral Care”(p.17), and it is what chaplains are called and sent to do for patients.  Though the disciples did when they were sent out on mission was ἐθεράπευον (etherapeuon)(Mark 6:13), what hospital chaplains do to patients when sent out on their mission in the hospital is σέσωσται (sesostai), as the former is more of physical and mental healing while the latter is more of spiritual healing leading to the restoration of the salvific fullness.