Memorial of Saint Charles Borromeo,
Bishop
Lectionary: 484
Lectionary: 484
Brothers and sisters:
I ask, then, has God rejected his people?
Of course not!
For I too am a child of Israel, a descendant of Abraham,
of the tribe of Benjamin.
God has not rejected his people whom he foreknew.
Do you not know what the Scripture says about Elijah,
how he pleads with God against Israel?
Hence I ask, did they stumble so as to fall?
Of course not!
But through their transgression
salvation has come to the Gentiles,
so as to make them jealous.
Now if their transgression is enrichment for the world,
and if their diminished number is enrichment for the Gentiles,
how much more their full number.
I do not want you to be unaware of this mystery, brothers and sisters,
so that you will not become wise in your own estimation:
a hardening has come upon Israel in part,
until the full number of the Gentiles comes in,
and thus all Israel will be saved, as it is written:
The deliverer will come out of Zion,
he will turn away godlessness from Jacob;
and this is my covenant with them
when I take away their sins.
In respect to the Gospel, they are enemies on your account;
but in respect to election,
they are beloved because of the patriarch.
For the gifts and the call of God are irrevocable.
I ask, then, has God rejected his people?
Of course not!
For I too am a child of Israel, a descendant of Abraham,
of the tribe of Benjamin.
God has not rejected his people whom he foreknew.
Do you not know what the Scripture says about Elijah,
how he pleads with God against Israel?
Hence I ask, did they stumble so as to fall?
Of course not!
But through their transgression
salvation has come to the Gentiles,
so as to make them jealous.
Now if their transgression is enrichment for the world,
and if their diminished number is enrichment for the Gentiles,
how much more their full number.
I do not want you to be unaware of this mystery, brothers and sisters,
so that you will not become wise in your own estimation:
a hardening has come upon Israel in part,
until the full number of the Gentiles comes in,
and thus all Israel will be saved, as it is written:
The deliverer will come out of Zion,
he will turn away godlessness from Jacob;
and this is my covenant with them
when I take away their sins.
In respect to the Gospel, they are enemies on your account;
but in respect to election,
they are beloved because of the patriarch.
For the gifts and the call of God are irrevocable.
Responsorial
PsalmPS 94:12-13A, 14-15, 17-18
R. (14a) The
Lord will not abandon his people.
Blessed the man whom you instruct, O LORD,
whom by your law you teach,
Giving him rest from evil days.
R. The Lord will not abandon his people.
For the LORD will not cast off his people,
nor abandon his inheritance;
But judgment shall again be with justice,
and all the upright of heart shall follow it.
R. The Lord will not abandon his people.
Were not the LORD my help,
my soul would soon dwell in the silent grave.
When I say, "My foot is slipping,"
your mercy, O LORD, sustains me.
R. The Lord will not abandon his people.
Blessed the man whom you instruct, O LORD,
whom by your law you teach,
Giving him rest from evil days.
R. The Lord will not abandon his people.
For the LORD will not cast off his people,
nor abandon his inheritance;
But judgment shall again be with justice,
and all the upright of heart shall follow it.
R. The Lord will not abandon his people.
Were not the LORD my help,
my soul would soon dwell in the silent grave.
When I say, "My foot is slipping,"
your mercy, O LORD, sustains me.
R. The Lord will not abandon his people.
AlleluiaMT 11:29AB
R. Alleluia,
alleluia.
Take my yoke upon you and learn from me,
For I am meek and humble of heart.
R. Alleluia, alleluia.
Take my yoke upon you and learn from me,
For I am meek and humble of heart.
R. Alleluia, alleluia.
GospelLK 14:1, 7-11
On a sabbath Jesus went to dine
at the home of one of the leading Pharisees,
and the people there were observing him carefully.
He told a parable to those who had been invited,
noticing how they were choosing the places of honor at the table.
"When you are invited by someone to a wedding banquet,
do not recline at table in the place of honor.
A more distinguished guest than you may have been invited by him,
and the host who invited both of you may approach you and say,
'Give your place to this man,'
and then you would proceed with embarrassment
to take the lowest place.
Rather, when you are invited,
go and take the lowest place
so that when the host comes to you he may say,
'My friend, move up to a higher position.'
Then you will enjoy the esteem of your companions at the table.
For everyone who exalts himself will be humbled,
but the one who humbles himself will be exalted."
at the home of one of the leading Pharisees,
and the people there were observing him carefully.
He told a parable to those who had been invited,
noticing how they were choosing the places of honor at the table.
"When you are invited by someone to a wedding banquet,
do not recline at table in the place of honor.
A more distinguished guest than you may have been invited by him,
and the host who invited both of you may approach you and say,
'Give your place to this man,'
and then you would proceed with embarrassment
to take the lowest place.
Rather, when you are invited,
go and take the lowest place
so that when the host comes to you he may say,
'My friend, move up to a higher position.'
Then you will enjoy the esteem of your companions at the table.
For everyone who exalts himself will be humbled,
but the one who humbles himself will be exalted."
Meditation: "Every one who exalts himself will be
humbled"
Who wants to be last? Isn't it only natural to desire
respect and esteem from others? Jesus' parable of the guests invited to the
marriage feast probes our motives for seeking honor and position.
Self-promotion is most often achieved at the expense of others! Jesus' parable
reinforces the teaching of Proverbs: Do not put yourself forward in the
king's presence or stand in the place of the great; for it is better to be
told, "Come up here," than to be put lower in the presence of the
prince (Proverbs 25:6-7).
True humility frees us to be our true selves as God
sees us
What is true humility and why should we make it a characteristic mark of our life and action? True humility is not feeling bad about yourself, or having a low opinion of yourself, or thinking of yourself as inferior to others. True humility frees us from preoccupation with ourselves, whereas a low self-opinion tends to focus our attention on ourselves. Humility is truth in self-understanding and truth in action. Viewing ourselves truthfully, with sober judgment, means seeing ourselves the way God sees us (Psalm 139:1-4). A humble person makes a realistic assessment of himself or herself without illusion or pretense to be something he or she is not. The humble regard themselves neither smaller nor larger than they truly are.
What is true humility and why should we make it a characteristic mark of our life and action? True humility is not feeling bad about yourself, or having a low opinion of yourself, or thinking of yourself as inferior to others. True humility frees us from preoccupation with ourselves, whereas a low self-opinion tends to focus our attention on ourselves. Humility is truth in self-understanding and truth in action. Viewing ourselves truthfully, with sober judgment, means seeing ourselves the way God sees us (Psalm 139:1-4). A humble person makes a realistic assessment of himself or herself without illusion or pretense to be something he or she is not. The humble regard themselves neither smaller nor larger than they truly are.
True humility frees us to be our true selves and to
avoid despair and pride. A humble person does not have to wear a mask or put on
a facade in order to look good to others, especially to those who are not
really familiar with that person. The humble are not swayed by accidentals,
such as fame, reputation, success, or failure.
True humility frees us to love and serve selflessly
for the good of others
Humility is the queen or foundation of all the other virtues because it enables us to view and judge ourselves correctly, the way God sees us. Humility leads to true self-knowledge, honesty, realism, strength, and dedication to give ourselves to something greater than ourselves. Humility frees us to love and serve others selflessly, for their sake, rather than our own. Paul the Apostle, gives us the greatest example and model of humility in the person of Jesus Christ, who emptied himself, taking the form of a servant,being born in the likeness of men. And being found in human form he humbled himself and became obedient unto death, even death on a cross (Philippians 2:7-8). The Lord Jesus gives grace - his abundant favor and help - to all who humbly seek him. Do you want to be a servant as Jesus served?
Humility is the queen or foundation of all the other virtues because it enables us to view and judge ourselves correctly, the way God sees us. Humility leads to true self-knowledge, honesty, realism, strength, and dedication to give ourselves to something greater than ourselves. Humility frees us to love and serve others selflessly, for their sake, rather than our own. Paul the Apostle, gives us the greatest example and model of humility in the person of Jesus Christ, who emptied himself, taking the form of a servant,being born in the likeness of men. And being found in human form he humbled himself and became obedient unto death, even death on a cross (Philippians 2:7-8). The Lord Jesus gives grace - his abundant favor and help - to all who humbly seek him. Do you want to be a servant as Jesus served?
"Lord Jesus, you became a servant for my sake to
set me free from the tyranny of sin, selfishness, and conceit. Help me to be
humble as you are humble and to love freely and graciously all whom you call me
to serve."
Daily Quote from the early church fathers: Jesus calls us to be humble, modest, and praiseworthy, by Cyril of Alexandria (376-444 AD)
"'When,' he says, 'a man more honorable than you comes, he that invited you and him will say, 'Give this man place.' Oh, what great shame is there in having to do this! It is like a theft, so to speak, and the restitution of the stolen goods. He must restore what he has seized because he had no right to take it. The modest and praiseworthy person, who without fear of blame might have claimed the dignity of sitting among the foremost, does not seek it. He yields to others what might be called his own, that he may not even seem to be overcome by empty pride. Such a one shall receive honor as his due. He says, 'He shall hear him who invited him say, "Come up here."... If any one among you wants to be set above others, let him win it by the decree of heaven and be crowned by those honors that God bestows. Let him surpass the many by having the testimony of glorious virtues. The rule of virtue is a lowly mind that does not love boasting. It is humility. The blessed Paul also counted this worthy of all esteem. He writes to those who eagerly desire saintly pursuits, 'Love humility.'" (excerpt from COMMENTARY ON LUKE, HOMILY 101.5)
"'When,' he says, 'a man more honorable than you comes, he that invited you and him will say, 'Give this man place.' Oh, what great shame is there in having to do this! It is like a theft, so to speak, and the restitution of the stolen goods. He must restore what he has seized because he had no right to take it. The modest and praiseworthy person, who without fear of blame might have claimed the dignity of sitting among the foremost, does not seek it. He yields to others what might be called his own, that he may not even seem to be overcome by empty pride. Such a one shall receive honor as his due. He says, 'He shall hear him who invited him say, "Come up here."... If any one among you wants to be set above others, let him win it by the decree of heaven and be crowned by those honors that God bestows. Let him surpass the many by having the testimony of glorious virtues. The rule of virtue is a lowly mind that does not love boasting. It is humility. The blessed Paul also counted this worthy of all esteem. He writes to those who eagerly desire saintly pursuits, 'Love humility.'" (excerpt from COMMENTARY ON LUKE, HOMILY 101.5)
SATURDAY, NOVEMBER 4, LUKE 14:1, 7-11
(Romans 11:1-2 a, 11-12, 25-29; Psalm 94)
(Romans 11:1-2 a, 11-12, 25-29; Psalm 94)
KEY VERSE: "For everyone who exalts himself will be humbled, but the one who humbles himself will be exalted" (v 11).
TO KNOW: Jesus shared a Sabbath meal at the home of a leading Pharisee, and he used the opportunity to teach a lesson on humility to both host and guests. Noticing the competition for the seat of honor at table, he suggested that the guests take the lowest place. Should the host move them to a higher position they would be honored, and they would not be embarrassed by being asked to take a lower place. Jesus reminded his host not to invite only the wealthy and important people to his home; he should also open his doors to the weak and powerless. Although these poor were in no position to repay their host for his generosity, he would be richly rewarded at the "resurrection of the just" (v 14).
TO LOVE: What is my attitude toward the underprivileged?
TO SERVE: Lord Jesus, teach me to imitate your charity toward all people.
Memorial of Saint Charles Borromeo,
bishop
Charles Borromeo was born to a wealthy, noble family, and was the nephew of Pope Pius IV. He was a civil and canon lawyer at age 21, cardinal at 22, and archbishop of Milan at 24. He spent his life and fortune in the service of the people of his diocese. He directed and fervently enforced the decrees of the Council of Trent, and fought tirelessly for peace in the wake of the storm caused by Martin Luther and the Reformation. Charles founded schools for the poor, instituted children's Sunday school, established seminaries for clerics, hospitals for the sick, and conducted synods. Although Charles suffered with a speech impediment, he was a teacher, confessor and parish priest to Saint Aloysius Gonzaga. Charles did great public and private penance, and worked tirelessly among the sick and dying during the plague. He was canonized in 1610 by Pope Paul V.
www.togetherwithgodsword.com
Saturday 4
November 2017
St Charles Borromeo.
Romans
11:1-2, 11-12, 25-29. Psalm 93(94):12-15, 17-18. Luke 14:1, 7-11.
The Lord
will not abandon his people — Psalm 93(94):12-15, 17-18.
‘All who
exalt themselves will be humbled.’
Can we truly claim to have that
mind in us that was also in Christ Jesus if we are like Jesus’ critics in
today’s reading? Jesus assumed the form of a servant, as Paul reminded the
Philippians; he humbled himself and became obedient even unto death on the
cross (Philippians 2:7-8).
Our model is Mary of Nazareth who
happily acknowledged her lowliness before the Lord. With her we too can say,
‘He who is mighty has done great things for me and holy is his name’ (Luke
1:48-49).
Power, property and prestige may
give us status in the eyes of the world; but what we are in the eyes of God is
what really matters.
ST. CHARLES BORROMEO
No age of the Catholic Church's history is without its share of
confusion and corruption. Still, even in moments when disorder may seem
overwhelming, individuals and movements eventually arise to propose the faith
with clarity and demonstrate it in action. St. Charles Borromeo, a central
figure in the Council of Trent, is remembered on November 4, as a model of such
leadership in difficult times.
The
circumstances of Charles' birth, in 1538, could have easily allowed him to join
the ranks of corrupt Renaissance-era clergy. He was born into luxury, the son
of noble parents, with a guaranteed income comparable to modern “trust funds.”
Early on, however, the young man signaled his intention to go against the
cultural grain. He announced his desire to serve the Church with sincerity,
asking his father to give away the majority of the fund's money to the poor.
Charles
could not escape a certain degree of wealth and prestige, which were expected
due to his social class, but he insisted on using these forms of leverage to
benefit the Church, rather than himself. When he was 22, his opportunity
came: the young lawyer and canonist's uncle was elected as Pope Pius IV.
Charles soon assumed staggering responsibilities, serving as a papal diplomat
and supervisor of major religious orders.
The
young man relaxed from these tasks through literature and music, taking no
interest in the temptations abounding in Rome during the late Renaissance. He
considered renouncing even this temperate lifestyle, for the strict observance
of a monastery-- but found himself more urgently needed in the work of concluding
the Council of Trent.
The
Church's nineteenth Ecumenical Council had begun in late 1545, but experienced
many delays. Its twofold mission was to clarify Catholic doctrine against
Protestant objections, and reform the Church internally against many
longstanding problems. As a papal representative, Charles participated in the
council's conclusion in 1563, when he was only 25. He also played a leading
role in assembling its comprehensive summary, the Roman Catechism (or Catechism
of the Council of Trent).
In
reward for his labors, Charles received even greater responsibilities. Ordained
a priest during the Council, he was named as archbishop and cardinal only
months later. He found his diocese of Milan in a state of disintegration, after
two generations of virtually no local administration or leadership. The new
bishop got straight to work establishing schools, seminaries, and centers for
religious life.
His
reforms of the diocese, in accordance with the decrees of the council, were
dramatic and effective, so much so that a group of disgruntled monks attempted
to kill him. His survival was called miraculous.
The
new archbishop's efforts for catechesis and the instruction of youth were
especially fruitful, initiating the work of the Confraternity for Christian
Doctrine and the first “Sunday School” classes. He also gave important pastoral
attention to English Catholics who fled to Italy to escape new laws against the
Catholic faith.
St.
Charles Borromeo's amazing diligence, frequent travel and ascetic living
eventually took their toll. The once young prodigy of the Papal Court also
died young at the age of 46 on November 3, 1584. He was canonized 26 years
later, in 1610.
He
is the patron of catechists and catechumens.
LECTIO DIVINA: LUKE 14,1.7-11
Lectio Divina:
Saturday, November 4, 2017
Ordinary Time
1) Opening prayer
Almighty and ever-living God,
strengthen our faith, hope and love.
May we do with loving hearts
what you ask of us
and come to share the life you promise.
We ask this through our Lord Jesus Christ, your Son,
who lives and reigns with you and the Holy Spirit,
one God, for ever and ever. Amen.
strengthen our faith, hope and love.
May we do with loving hearts
what you ask of us
and come to share the life you promise.
We ask this through our Lord Jesus Christ, your Son,
who lives and reigns with you and the Holy Spirit,
one God, for ever and ever. Amen.
2) Gospel Reading - Luke 14:1,7-11
It happened that on a Sabbath day Jesus
had gone to share a meal in the house of one of the leading Pharisees and they
watched Him closely. He then told the guests a parable because He had noticed
how they picked the places of honor. He said this: "When someone invites
you to a wedding feast, do not take your seat in the place of honor. A more
distinguished person than you may have been invited, and the person who invited
you both may come and say, "Give up your place to this man." And
then, to your embarrassment, you will have to go and take the lowest place.
No, when you are a guest, make your way to the lowest place and sit there, so that when your host comes he may say "My friend, move up higher." Then, everyone with you at the table will see you honored.
For everyone who raises himself up will be humbled, and the one who humbles himself will be raised up."
No, when you are a guest, make your way to the lowest place and sit there, so that when your host comes he may say "My friend, move up higher." Then, everyone with you at the table will see you honored.
For everyone who raises himself up will be humbled, and the one who humbles himself will be raised up."
3) Reflection
• Context. The Word of grace that Jesus
visibly rendered with His teaching and the cures He worked runs the risk of
being suppressed. For Jesus, the event of death is always closer, like
all the prophets who have preceded him. Such a reality which Jesus is going
toward shows not only God’s patience, but man’s rejection b. By rejecting
Jesus as the one sent, the Father’s only Word of grace , man condemns
himself and closes the possibility that the Father has given him
access to salvation. However, hope is not extinguished. It is
possible that some day man will recognize Jesus as “the one” who comes from the
Lord and that will be a reason to rejoice. Therefore, the conclusion of chapter
13 of Luke’s Gospel makes us understand that salvation is not a human
enterprise, but can only be received as an absolutely gratuitous gift. Let us
see, then, how this gift of salvation is fulfilled while always keeping in mind
this rejection of Jesus as the only one sent by God.
• The invitation to lunch. In the face of the danger of being reduced to silence it might have been suggested to Jesus that He flee. Instead, He accepts the invitation to lunch. The attitude of Jesus makes one understand that He does not fear the attempts of aggression against His person, they Him . Inviting Him is “one of the heads of the Pharisees”, a person who has authority. The invitation takes place on a Saturday, an ideal day for a festive lunch which was usually taken around noon after all had participated in the liturgy in the Synagogue. During lunch, the Pharisees “were observing him” (v. 11): an act of supervision and control that refers to the suspicion regarding His behavior. In other words, they observe Him, expecting that He will do some inappropriate action regarding their law. Finally, they corner Him, not to safeguard the observance of the law, but rather to catch Him in some gesture of His. In the meantime, on Saturday, having cured the one suffering from dropsy before the Pharisees and the Doctors of the Law, He expresses two reflections on how it is necessary to accept an invitation to table and in the spirit in which the invitation is to be given (vv. 12-14). The first one Luke calls a “parable”, that is to say, an example, a model or a teaching to be followed. Above all, it is necessary to invite with gratuity and with freedom of spirit. Frequently, men go ahead and ask to be invited instead of waiting to receive an invitation. For Luke, the point of view of God is the contrary. It is that of humility: “He has pulled down princes from their thrones and raised high the lowly”. The call to participate in the “great supper” of the Kingdom has, as a result, an improvement in the level of life for the one who is capable to accept the invitation of salvation with gratitude .
• The last place. It is true that to cede or give up one’s own place to others is not gratifying. It could be humiliating and is a limitation of one’s pride. It is even more humiliating and a reason to feel embarrassed when one has to move to the last place because it is a dishonour in the eyes of all. Luke thinks of all those humiliating and painful situations of shame in which the believer can find himself, in the place reserved for one who lives these events before the eyes of God and His Kingdom. The proud, those who seek to have first places, and the important gratify themselves because of their social position. On the contrary, when Jesus came to live among us, “there was no place for him” (2, 7) and He decided to remain, choosing a place among the poor and humble people. This is why God raised Him and exalted Him. From here comes the precious suggestion to choose His attitude, considering the last place as a privilege. The reader may remain disturbed by these words of Jesus that undermine the utilitarian and egoistic sense of life, but in the long run His teaching reveals itself to be necessary to ascend on high and the way of humility that leads to glory.
• The invitation to lunch. In the face of the danger of being reduced to silence it might have been suggested to Jesus that He flee. Instead, He accepts the invitation to lunch. The attitude of Jesus makes one understand that He does not fear the attempts of aggression against His person, they Him . Inviting Him is “one of the heads of the Pharisees”, a person who has authority. The invitation takes place on a Saturday, an ideal day for a festive lunch which was usually taken around noon after all had participated in the liturgy in the Synagogue. During lunch, the Pharisees “were observing him” (v. 11): an act of supervision and control that refers to the suspicion regarding His behavior. In other words, they observe Him, expecting that He will do some inappropriate action regarding their law. Finally, they corner Him, not to safeguard the observance of the law, but rather to catch Him in some gesture of His. In the meantime, on Saturday, having cured the one suffering from dropsy before the Pharisees and the Doctors of the Law, He expresses two reflections on how it is necessary to accept an invitation to table and in the spirit in which the invitation is to be given (vv. 12-14). The first one Luke calls a “parable”, that is to say, an example, a model or a teaching to be followed. Above all, it is necessary to invite with gratuity and with freedom of spirit. Frequently, men go ahead and ask to be invited instead of waiting to receive an invitation. For Luke, the point of view of God is the contrary. It is that of humility: “He has pulled down princes from their thrones and raised high the lowly”. The call to participate in the “great supper” of the Kingdom has, as a result, an improvement in the level of life for the one who is capable to accept the invitation of salvation with gratitude .
• The last place. It is true that to cede or give up one’s own place to others is not gratifying. It could be humiliating and is a limitation of one’s pride. It is even more humiliating and a reason to feel embarrassed when one has to move to the last place because it is a dishonour in the eyes of all. Luke thinks of all those humiliating and painful situations of shame in which the believer can find himself, in the place reserved for one who lives these events before the eyes of God and His Kingdom. The proud, those who seek to have first places, and the important gratify themselves because of their social position. On the contrary, when Jesus came to live among us, “there was no place for him” (2, 7) and He decided to remain, choosing a place among the poor and humble people. This is why God raised Him and exalted Him. From here comes the precious suggestion to choose His attitude, considering the last place as a privilege. The reader may remain disturbed by these words of Jesus that undermine the utilitarian and egoistic sense of life, but in the long run His teaching reveals itself to be necessary to ascend on high and the way of humility that leads to glory.
4) Personal questions
• In your friendships with others, does
the calculation of interest and the expectation to receive something in
exchange, prevail?
• In your relationship with others, i is there always and everywhere your “I”, even when you do something for the brothers and sisters? Are you ready to give yourself in what you are?
• In your relationship with others, i is there always and everywhere your “I”, even when you do something for the brothers and sisters? Are you ready to give yourself in what you are?
5) Concluding Prayer
I thirst for God, the living God;
when shall I go to see the face of God?
I have no food but tears day and night,
as all day long I am taunted, "Where is your God?" (Ps 42,2-3)
when shall I go to see the face of God?
I have no food but tears day and night,
as all day long I am taunted, "Where is your God?" (Ps 42,2-3)
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