Thirty-first Sunday in Ordinary Time
Lectionary: 151
Lectionary: 151
A great King am I, says the LORD of hosts,
and my name will be feared among the nations.
And now, O priests, this commandment is for you:
If you do not listen,
if you do not lay it to heart,
to give glory to my name, says the LORD of hosts,
I will send a curse upon you
and of your blessing I will make a curse.
You have turned aside from the way,
and have caused many to falter by your instruction;
you have made void the covenant of Levi,
says the LORD of hosts.
I, therefore, have made you contemptible
and base before all the people,
since you do not keep my ways,
but show partiality in your decisions.
Have we not all the one father?
Has not the one God created us?
Why then do we break faith with one another,
violating the covenant of our fathers?
and my name will be feared among the nations.
And now, O priests, this commandment is for you:
If you do not listen,
if you do not lay it to heart,
to give glory to my name, says the LORD of hosts,
I will send a curse upon you
and of your blessing I will make a curse.
You have turned aside from the way,
and have caused many to falter by your instruction;
you have made void the covenant of Levi,
says the LORD of hosts.
I, therefore, have made you contemptible
and base before all the people,
since you do not keep my ways,
but show partiality in your decisions.
Have we not all the one father?
Has not the one God created us?
Why then do we break faith with one another,
violating the covenant of our fathers?
Responsorial
PsalmPS 131:1, 2, 3
R. In you,
Lord, I have found my peace.
O LORD, my heart is not proud,
nor are my eyes haughty;
I busy not myself with great things,
nor with things too sublime for me.
R. In you, Lord, I have found my peace.
Nay rather, I have stilled and quieted
my soul like a weaned child.
Like a weaned child on its mother's lap,
so is my soul within me.
R. In you, Lord, I have found my peace.
O Israel, hope in the LORD,
both now and forever.
R. In you, Lord, I have found my peace.
O LORD, my heart is not proud,
nor are my eyes haughty;
I busy not myself with great things,
nor with things too sublime for me.
R. In you, Lord, I have found my peace.
Nay rather, I have stilled and quieted
my soul like a weaned child.
Like a weaned child on its mother's lap,
so is my soul within me.
R. In you, Lord, I have found my peace.
O Israel, hope in the LORD,
both now and forever.
R. In you, Lord, I have found my peace.
Reading 21 THES 2:7B-9, 13
Brothers and sisters:
We were gentle among you, as a nursing mother cares for her children.
With such affection for you, we were determined to share with you
not only the gospel of God, but our very selves as well,
so dearly beloved had you become to us.
You recall, brothers and sisters, our toil and drudgery.
Working night and day in order not to burden any of you,
we proclaimed to you the gospel of God.
And for this reason we too give thanks to God unceasingly,
that, in receiving the word of God from hearing us,
you received not a human word but, as it truly is, the word of God,
which is now at work in you who believe.
We were gentle among you, as a nursing mother cares for her children.
With such affection for you, we were determined to share with you
not only the gospel of God, but our very selves as well,
so dearly beloved had you become to us.
You recall, brothers and sisters, our toil and drudgery.
Working night and day in order not to burden any of you,
we proclaimed to you the gospel of God.
And for this reason we too give thanks to God unceasingly,
that, in receiving the word of God from hearing us,
you received not a human word but, as it truly is, the word of God,
which is now at work in you who believe.
AlleluiaMT 23:9B, 10B
R. Alleluia,
alleluia.
You have but one Father in heaven
and one master, the Christ.
R. Alleluia, alleluia.
You have but one Father in heaven
and one master, the Christ.
R. Alleluia, alleluia.
GospelMT 23:1-12
Jesus spoke to the crowds and to his disciples, saying,
"The scribes and the Pharisees
have taken their seat on the chair of Moses.
Therefore, do and observe all things whatsoever they tell you,
but do not follow their example.
For they preach but they do not practice.
They tie up heavy burdens hard to carry
and lay them on people's shoulders,
but they will not lift a finger to move them.
All their works are performed to be seen.
They widen their phylacteries and lengthen their tassels.
They love places of honor at banquets, seats of honor in synagogues,
greetings in marketplaces, and the salutation 'Rabbi.'
As for you, do not be called 'Rabbi.'
You have but one teacher, and you are all brothers.
Call no one on earth your father;
you have but one Father in heaven.
Do not be called 'Master';
you have but one master, the Christ.
The greatest among you must be your servant.
Whoever exalts himself will be humbled;
but whoever humbles himself will be exalted."
"The scribes and the Pharisees
have taken their seat on the chair of Moses.
Therefore, do and observe all things whatsoever they tell you,
but do not follow their example.
For they preach but they do not practice.
They tie up heavy burdens hard to carry
and lay them on people's shoulders,
but they will not lift a finger to move them.
All their works are performed to be seen.
They widen their phylacteries and lengthen their tassels.
They love places of honor at banquets, seats of honor in synagogues,
greetings in marketplaces, and the salutation 'Rabbi.'
As for you, do not be called 'Rabbi.'
You have but one teacher, and you are all brothers.
Call no one on earth your father;
you have but one Father in heaven.
Do not be called 'Master';
you have but one master, the Christ.
The greatest among you must be your servant.
Whoever exalts himself will be humbled;
but whoever humbles himself will be exalted."
Meditation: Whoever humbles oneself will be exalted
Who doesn't desire the
praise and respect of others? We want others to see us at our best with all of
our strengths and achievements - rather than at our worst with all of our
faults and shortcomings. God sees us as we truly are - sinners and beggars
always in need of his mercy, help, and guidance.
Misguided zeal and pride
Jesus warned the scribes and Pharisees, the teachers and rulers of Israel, to teach and serve their people with humility and sincerity rather than with pride and self-seeking privileges and honor. They went to great lengths to draw attention to their religious status and practices. In a way they wanted to be good models of observant Jews. "See how well we observe all the ritual rules and regulations of our religion!" In their misguided zeal for religion they sought recognition and honor for themselves rather than for God. They made the practice of their faith a burden rather than a joy for the people they were supposed to serve.
Jesus warned the scribes and Pharisees, the teachers and rulers of Israel, to teach and serve their people with humility and sincerity rather than with pride and self-seeking privileges and honor. They went to great lengths to draw attention to their religious status and practices. In a way they wanted to be good models of observant Jews. "See how well we observe all the ritual rules and regulations of our religion!" In their misguided zeal for religion they sought recognition and honor for themselves rather than for God. They made the practice of their faith a burden rather than a joy for the people they were supposed to serve.
True respect for God inclines us to humble ourselves
and to submit to his wisdom and guidance. We cannot be taught by God unless we
first learn to listen to his word and then obey his instruction.
One Father and Teacher
Was Jesus against calling anyone a rabbi, the Jewish title for a teacher of God's word (Matthew 23:7-8), or a father? The law of Moses in Scripture specifically instructed all fathers to be teachers and instructors for their children to help them understand and obey God's instructions (Deuteronomy 6:7)? Why did Jesus rebuke the scribes and Pharisees, the religious authorities of the Jewish people, in the presence of his disciples? Jesus wanted to warn both his own disciples and the religious leaders about the temptation to seek honors and titles that draw attention to ourselves in place of God and his word. Pride tempts us to put ourselves first above others.
Was Jesus against calling anyone a rabbi, the Jewish title for a teacher of God's word (Matthew 23:7-8), or a father? The law of Moses in Scripture specifically instructed all fathers to be teachers and instructors for their children to help them understand and obey God's instructions (Deuteronomy 6:7)? Why did Jesus rebuke the scribes and Pharisees, the religious authorities of the Jewish people, in the presence of his disciples? Jesus wanted to warn both his own disciples and the religious leaders about the temptation to seek honors and titles that draw attention to ourselves in place of God and his word. Pride tempts us to put ourselves first above others.
The Scriptures give ample warning about the danger of
self-seeking pride: Pride goes before destruction, and a haughty spirit
before a fall (Proverbs 16:18). God opposes the proud, but
gives grace to the humble(James 4:6; Proverbs 3:24).
Origen (185-254 AD), an early Christian teacher and
bible scholar, reminds those who teach and lead to remember that they are first
and foremost "disciples" and "servants" who sit at the feet
of their Master and Teacher the Lord Jesus Christ:
"You have one teacher, and you are
all brothers to each other...Whoever ministers with the divine word does not
put himself forward to be called teacher, for he knows that when he
performs well it is Christ who is within him. He should only call himself servant according
to the command of Christ, saying, Whoever is greater among you, let him
be the servant of all."
True humility
Respect for God and for his ways inclines us to humility and to simplicity of heart - the willing readiness to seek the one true good who is God himself. What is the nature of true humility and why should we embrace it as essential for our lives? We can easily mistake humility as something demeaning or harmful to our sense of well-being and feeling good about ourselves. True humility is not feeling bad about yourself, or having a low opinion of yourself, or thinking of yourself as inferior to all 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 honestly, with sober judgment, means seeing ourselves the way God sees us (Psalm 139:1-4).
Respect for God and for his ways inclines us to humility and to simplicity of heart - the willing readiness to seek the one true good who is God himself. What is the nature of true humility and why should we embrace it as essential for our lives? We can easily mistake humility as something demeaning or harmful to our sense of well-being and feeling good about ourselves. True humility is not feeling bad about yourself, or having a low opinion of yourself, or thinking of yourself as inferior to all 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 honestly, with sober judgment, means seeing ourselves the way God sees us (Psalm 139:1-4).
A humble person makes a realistic assessment of
oneself without illusion or pretense to be something one is not. A truly humble
person regards oneself neither smaller nor larger than one truly is. True humility
frees us to be ourselves as God regards us and to avoid falling into despair
and pride. A humble person does not want to wear a mask or put on a facade in
order to look good to others. Such a person is not swayed by accidentals, such
as fame, reputation, success, or failure. Do you know the joy of Christ-like
humility and simplicity of heart?
Humility is the queen or foundation of all the other
virtues because it enables us to see and judge correctly, the way God sees.
Humility helps us to be teachable so we can acquire true knowledge, wisdom, and
an honest view of reality. It directs our energy, zeal, and will to give
ourselves to something greater than ourselves. Humility frees us to love and
serve others willingly and selflessly, for their own sake, rather than for 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, and... who humbled himself and became obedient unto death, even death
on a cross (Philippians 2:7-8). Do you want to be a servant as Jesus
loved and served others? The Lord Jesus gives us his heart - the heart of a
servant who seeks the good of others and puts their interests first in his care
and concern for them.
"Lord Jesus, you became a servant for my sake to
set me free from the tyranny of selfish pride and self-concern. Teach me to be
humble as you are humble and to love others generously with selfless service
and kindness."
Daily Quote from the early church fathers: Whoever humbles himself will be exalted, by
Chrysostom, 347-407 A.D.
"For nothing
is as crucial as the practice of modesty. This is why he is continually
reminding them of this virtue, both when he brought the children into the midst
and now. Even when he was preaching on the mount, beginning the Beatitudes,
this is where he began. And in this passage he plucks up pride by the roots,
saying, 'Whoever humbles himself will be exalted' (Luke 14:11). See how he
draws off the hearer right over to the contrary thing. For not only does he
forbid him to set his heart upon the first place but also requires him to
follow after the last. For so shall you obtain your desire, he says. So one who
pursues his own desire for the first must follow after in the last place:
'Whoever humbles himself will be exalted.'
"And where will we find this humility? Go to the city of virtue, to the tents of the holy men, to the mountains, to the groves (ascetics who live holy lives). There you may see this height of humility. For these persons, some illustrious from their rank in the world, some having had wealth, in every way put themselves down, by their dress, by their dwelling, by those to whom they serve. As if they were written characters, they throughout all things are writing the story of humility." (quote from THE GOSPEL OF MATTHEW, HOMILY 72.3)
"And where will we find this humility? Go to the city of virtue, to the tents of the holy men, to the mountains, to the groves (ascetics who live holy lives). There you may see this height of humility. For these persons, some illustrious from their rank in the world, some having had wealth, in every way put themselves down, by their dress, by their dwelling, by those to whom they serve. As if they were written characters, they throughout all things are writing the story of humility." (quote from THE GOSPEL OF MATTHEW, HOMILY 72.3)
THIRTY-FIRST
SUNDAY IN ORDINARY TIME
SUNDAY, NOVEMBER 5, MATTHEW 23:1-12
(Malachi 1:14 b--2:2 b,8-10; Psalm 131; 1 Thessalonians 2:7 b-9,13)
SUNDAY, NOVEMBER 5, MATTHEW 23:1-12
(Malachi 1:14 b--2:2 b,8-10; Psalm 131; 1 Thessalonians 2:7 b-9,13)
KEY VERSE: "Whoever exalts himself will be humbled; but whoever humbles himself will be exalted" (v 12).
TO KNOW: Jesus denounced the hypocritical behavior of the scribes and Pharisees. Although he acknowledged that their teaching authority rested on the "chair of Moses" (the "chair of Peter" is a similar term for Church authority), he warned his disciples not to follow their example. These religious leaders enjoyed their titles of honor, and liked to call attention to their "phylacteries" (Hebrew: tefillin) as evidence of their piety. These small leather boxes contained essential passages of the Torah, and were worn on the forehead and on the left arm (closest to the heart) during prayer. The tassels sewn on the corners of their garments (Hebrew: tzi-tzit) were a symbolic reminder to keep the Law of Moses. While the religious leaders demanded obedience to the minute details of the law, their own deeds did not always correspond to their words. In contrast, Jesus was a humble servant and teacher of God's law by his practice of love and mercy.
TO LOVE: Are my religious practices motivated by a need for other people's admiration?
TO SERVE: Lord Jesus, teach me to do all things out of a desire to serve you.
Sunday 5
November 2017
Psalter Week III. 31st Sunday in
Ordinary Time.
Malachi
1:14 – 2:2, 8-10. Psalm 130(131). 1 Thessalonians 2:7-9, 13. Matthew 23:1-12.
In you,
Lord, I have found my peace — Psalm 130(131).
‘The
greatest among you must be your servants.’
The three readings today are
connected in a very interesting way. The first reading and the gospel challenge
the style of religious authority which burdens people rather than empowers
them. The second highlights Paul’s style of ministry and leadership which
nurtures and feeds people. Who are the people we see as leaders? Are we a
builder of community? What is our style of leadership? To which style of leadership
do we respond in a way which brings life?
If we want to know what style of
leadership God wants for us, we look to Jesus.
If we want to know how to lead, we
look to Jesus. In deciding who we want as our leaders, we look to Jesus.
BLESSED BERNHARD LICHTENBERG
Blessed Bernhard Lichtenberg was a martyr during the Second
World War. Born in 1875, he was ordained a priest for the Diocese of
Berlin, Germany. He served in the Cathedral of Berlin and was an outspoken
critic of the Nazis and their anti-Semitic campaign.
He
organized protests outside concentration camps, led public prayers for the
Jews, and filed complaints against the Nazi party. Bernhard was
eventually arrested for these actions and imprisoned for two years, but
this did not deter him.
After
his release, he resumed his actions and criticisms against the Nazis. He was
arrested again and sentenced to the Dachau concentration camp. He never arrived
at the camp. He was killed Nov. 5, 1943 on the way to Dachau at the age of 67.
He
was beatified by Pope John Paul II in 1996.
LECTIO DIVINA: 31ST SUNDAY OF
ORDINARY TIME (A)
Lectio Divina:
Sunday, November 5, 2017
1. Opening prayer
Lord Jesus, send us the Spirit that we
may read your Word free of all prejudice, so that we may meditate upon your
proclamation in its entirety and not selectively, so that we may pray that we
grow in communion with you and with our brothers and sisters, so that we may
finally act, contemplating the reality that we are living this day with your
feelings and with your mercy. You who live with the Father and who grants us
Love. Amen.
2. Reading
a) Introduction:
This Gospel passage is the last of
Jesus’ public teachings, which began with the sermon on the mount (cc.5-7).
Jesus is in Jerusalem. The time for His arrest is close at hand, and He is having
a hard time confronting many kinds of people: the high priests, elders,
scribes, Pharisees, etc. Jesus is questioning Jewish religiosity as such, but
He uses strong words concerning the efforts of some, especially those in
authority, to twist Jewish authentic values by means of inappropriate
attitudes. In this first part of chapter 23, Matthew, reporting the words of
Jesus, warns the community of early Christians against reproducing a kind of
life that is incompatible with faith in Jesus. Behind these words, we glimpse
the conflict between the budding church and the synagogue.
b) A possible division of the text:
Matthew 23:1-7: Warning listeners and
denouncing the attitude of the scribes and Pharisees.
Matthew 23:8-12:
Recommendations to the community of disciples.
Matthew 23:8-12:
Recommendations to the community of disciples.
c) Text:
1 Then, addressing the crowds and His
disciples Jesus said, 2 "The scribes and the Pharisees occupy the chair of
Moses. 3 You must therefore do and observe what they tell you; but do not be
guided by what they do, since they do not practice what they preach. 4 They tie
up heavy burdens and lay them on people"s shoulders, but will they lift a
finger to move them? Not they! 5 Everything they do is done to attract
attention, like wearing broader headbands and longer tassels, 6 like wanting to
take the place of honor at banquets and the front seats in the synagogues, 7
being greeted respectfully in the market squares and having people call them
Rabbi. 8 "You, however, must not allow yourselves to be called Rabbi,
since you have only one Master, and you are all brothers. 9 You must call no
one on earth your father, since you have only one Father, and He is in Heaven.
10 Nor must you allow yourselves to be called teachers, for you have only one
Teacher, the Christ. 11 The greatest among you must be your servant. 12 Anyone
who raises himself up will be humbled, and anyone who humbles himself will be
raised up.”
3. A moment of silence
To listen to the Spirit and let the Word
of God enter and enlighten our life.
4. Some questions
To whom is Jesus speaking?
With whom is Matthew conversing?
Can observance and hypocrisy live together?
What is new in Jesus’ message?
What attitudes mark the community of disciples of Jesus?
With whom is Matthew conversing?
Can observance and hypocrisy live together?
What is new in Jesus’ message?
What attitudes mark the community of disciples of Jesus?
5. Meditation
These words of Jesus seem hard and
argumentative. Let us try to meditate on them in conjunction with Jesus’ first
discourse on the mount according to Matthew. This then becomes a comparison
between the ideal of the life of a disciple of Christ and the attitudes that do
not correspond with this ideal, seen in those who are still “under the Law”, as
Paul would say. The discourse is addressed to the crowd and especially to the
disciples, not to the scribes and Pharisees, at least in this first part of the
chapter. However, there are also scribes who are “not far from the kingdom of
God” (Mk 12:34). Everywhere there are those who “say and do not do”.
Concerning the teaching of the scribes
who “occupy the chair of Moses”, it was real enough in the synagogues,
but this also has a symbolic reference because occupying the chair of Moses
became a sign of power, while Jesus was teaching sitting on the ground (Mt
5:1). Jesus’ relationship with the Law is made clear in the sermon on the mount
when He says that He did not come to abolish the law but to complete it (Mt 5:
17-19). Thus authentic commandments must be put into practice: “do what they
tell you and listen to what they say”. In the previous discourse Jesus
added: “For I tell you, if your virtue goes no deeper than that of the scribes
and Pharisees, you will never get into the Kingdom of Heaven” (Mt 5:20). He
followed the authentic interpretation of the Law: “you have heard it said… but
I say to you”. Jesus goes beyond the formal observance of the Law (Mk 7:15)
because the Kingdom of God has come (Mt 4:17), and with its coming Love, is
above the Law. It is no longer sufficient to have recourse to the Law to
justify the validity of religious observances (the Sabbath, the washing of
hands) nor to impose “heavy burdens”. Now reference must be made to the love of
God who alone gives final meaning to the behavior of human beings. For the
disciple of Christ, interior motives and authentic intentions are what make an
action valid (Mt 6: 22-23). By proclaiming that the kingdom of God is here,
Jesus is giving us a new criterion for action that does not suppress the Law
but rather reveals its authentic meaning. The commandment to love is the
measure by which to criticize the Law. “Come to me, all you who labor and are
overburdened …Yes, my yoke is easy and my burden light” (Mt 11:28-30). The “heavy
burdens” are prescriptions elaborated on by oral tradition. These may help
in the observance of the Torah, but they can also bypass and supplant human
customs. Thus, they concern others but not the leaders: “will they lift a
finger to move them?”.
Religiosity can also be a means of pure
exhibitionism (vv.5-7) contrary to all the teachings of the sermon on the
mount. “Be careful not to parade your good deeds before men” (Mt 6:1). Give
alms (Mt 6:3), pray (Mt 6:5), fast (Mt 6:16), which were the most frequent good
deeds for a Jew, must be performed “in secret” by the disciple of Christ
because their only motive is to adore God. What is more important for the
disciple is not social approval or the respect of other human beings, nor is it
about titles of honor such as “rabbi”, but to be “poor in spirit” (Mt
5:3) because he or she has placed him/herself in the hands of God and claims
nothing for him/herself. That is where his/her treasure lies (Mt 6:21), in
heaven. This entails persecution (Mt 5:10-11) rather than applause or approval
(Mt 23:6-7). God is “Our Father” (Mt 6:9), no one can take His place. That is
why the disciple of Christ must be careful not to confer titles such as rabbi,
father, or master. Importance and power obscure the fact that there is only one
who is rabbi, father, master and you are all brothers. When John,
who baptized, saw the true Master passing by, he sent his disciples to Him (Jn
1:35), the only Master, and did not keep them for himself. The community of
Jesus is the one described in the discourse on the “Beatitudes” with all its
radical consequences, One community of brothers and sisters capable of
receiving God who comes to save gratuitously. The ideal of this community is
the “service” (Mt 20:28) of the Son of Man and model of the Church. The
authority of leadership loses its attraction and is no longer an ideal, “The
greatest among you must be your servant” (conf. Mk 10:41-44; Jn 13), and there
is no talk of hierarchical model but of service and humility, “anyone
who raises himself will be humbled and anyone who humbles himself will be
raised up”. Jesus’ words involve more than just an argument with the
scribes and Pharisees and much more than just an exhortation to be coherent.
They remind us of the identity of His disciples and of the new way in which
they are called to witness.
6. Prayer
Let us pray with Psalm 131
Yahweh, my heart is not haughty,
I do not set my sights too high.
I have taken no part in great affairs,
in wonders beyond my scope.
No, I hold myself in quiet and silence,
like a little child in its mother's arms,
like a little child, so I keep myself.
Let Israel hope in Yahweh
henceforth and for ever.
Yahweh, my heart is not haughty,
I do not set my sights too high.
I have taken no part in great affairs,
in wonders beyond my scope.
No, I hold myself in quiet and silence,
like a little child in its mother's arms,
like a little child, so I keep myself.
Let Israel hope in Yahweh
henceforth and for ever.
7. Contemplation
Lord, you have warned me against
hypocritical behavior that does not reflect the new way that inspires the
community of your disciples. How easy it is to place oneself back in the
center, to grow attached to habits and to stay still while listening to your
Word. Yes, I too am among those who “say and do not do” and your Word makes me
uncomfortable. The search for external signs, for approval, for titles and
honors disturbs my thoughts and weakens fraternity. Make my intentions and
behavior as pure as were those of your mother, Mary, so as to build a community
according to your feelings and with your same compassion for all. Amen
Không có nhận xét nào:
Đăng nhận xét