Thursday of the Thirty-second Week in
Ordinary Time
Lectionary: 494
Lectionary: 494
Beloved:
I have experienced much joy and encouragement from your love,
because the hearts of the holy ones
have been refreshed by you, brother.
Therefore, although I have the full right in Christ
to order you to do what is proper,
I rather urge you out of love,
being as I am, Paul, an old man,
and now also a prisoner for Christ Jesus.
I urge you on behalf of my child Onesimus,
whose father I have become in my imprisonment,
who was once useless to you but is now useful to both you and me.
I am sending him, that is, my own heart, back to you.
I should have liked to retain him for myself,
so that he might serve me on your behalf
in my imprisonment for the Gospel,
but I did not want to do anything without your consent,
so that the good you do might not be forced but voluntary.
Perhaps this is why he was away from you for a while,
that you might have him back forever,
no longer as a slave but more than a slave, a brother,
beloved especially to me, but even more so to you,
as a man and in the Lord.
So if you regard me as a partner, welcome him as you would me.
And if he has done you any injustice
or owes you anything, charge it to me.
I, Paul, write this in my own hand: I will pay.
May I not tell you that you owe me your very self.
Yes, brother, may I profit from you in the Lord.
Refresh my heart in Christ.
I have experienced much joy and encouragement from your love,
because the hearts of the holy ones
have been refreshed by you, brother.
Therefore, although I have the full right in Christ
to order you to do what is proper,
I rather urge you out of love,
being as I am, Paul, an old man,
and now also a prisoner for Christ Jesus.
I urge you on behalf of my child Onesimus,
whose father I have become in my imprisonment,
who was once useless to you but is now useful to both you and me.
I am sending him, that is, my own heart, back to you.
I should have liked to retain him for myself,
so that he might serve me on your behalf
in my imprisonment for the Gospel,
but I did not want to do anything without your consent,
so that the good you do might not be forced but voluntary.
Perhaps this is why he was away from you for a while,
that you might have him back forever,
no longer as a slave but more than a slave, a brother,
beloved especially to me, but even more so to you,
as a man and in the Lord.
So if you regard me as a partner, welcome him as you would me.
And if he has done you any injustice
or owes you anything, charge it to me.
I, Paul, write this in my own hand: I will pay.
May I not tell you that you owe me your very self.
Yes, brother, may I profit from you in the Lord.
Refresh my heart in Christ.
Responsorial
PsalmPS 146:7, 8-9A, 9BC-10
R. (5a) Blessed
is he whose help is the God of Jacob.
or:
R. Alleluia.
The LORD secures justice for the oppressed,
gives food to the hungry.
The LORD sets captives free.
R. Blessed is he whose help is the God of Jacob.
or:
R. Alleluia.
The LORD gives sight to the blind.
The LORD raises up those who were bowed down;
the LORD loves the just.
The LORD protects strangers.
R. Blessed is he whose help is the God of Jacob.
or:
R. Alleluia.
The fatherless and the widow he sustains,
but the way of the wicked he thwarts.
The LORD shall reign forever;
your God, O Zion, through all generations. Alleluia.
R. Blessed is he whose help is the God of Jacob.
or:
R. Alleluia.
or:
R. Alleluia.
The LORD secures justice for the oppressed,
gives food to the hungry.
The LORD sets captives free.
R. Blessed is he whose help is the God of Jacob.
or:
R. Alleluia.
The LORD gives sight to the blind.
The LORD raises up those who were bowed down;
the LORD loves the just.
The LORD protects strangers.
R. Blessed is he whose help is the God of Jacob.
or:
R. Alleluia.
The fatherless and the widow he sustains,
but the way of the wicked he thwarts.
The LORD shall reign forever;
your God, O Zion, through all generations. Alleluia.
R. Blessed is he whose help is the God of Jacob.
or:
R. Alleluia.
AlleluiaJN 15:5
R. Alleluia,
alleluia.
I am the vine, you are the branches, says the Lord:
whoever remains in me and I in him will bear much fruit.
R. Alleluia, alleluia.
I am the vine, you are the branches, says the Lord:
whoever remains in me and I in him will bear much fruit.
R. Alleluia, alleluia.
GospelLK 17:20-25
Asked by the Pharisees when the Kingdom of God would come,
Jesus said in reply,
"The coming of the Kingdom of God cannot be observed,
and no one will announce, 'Look, here it is,' or, 'There it is.'
For behold, the Kingdom of God is among you."
Then he said to his disciples,
"The days will come when you will long to see
one of the days of the Son of Man, but you will not see it.
There will be those who will say to you,
'Look, there he is,' or 'Look, here he is.'
Do not go off, do not run in pursuit.
For just as lightning flashes
and lights up the sky from one side to the other,
so will the Son of Man be in his day.
But first he must suffer greatly and be rejected by this generation."
Jesus said in reply,
"The coming of the Kingdom of God cannot be observed,
and no one will announce, 'Look, here it is,' or, 'There it is.'
For behold, the Kingdom of God is among you."
Then he said to his disciples,
"The days will come when you will long to see
one of the days of the Son of Man, but you will not see it.
There will be those who will say to you,
'Look, there he is,' or 'Look, here he is.'
Do not go off, do not run in pursuit.
For just as lightning flashes
and lights up the sky from one side to the other,
so will the Son of Man be in his day.
But first he must suffer greatly and be rejected by this generation."
Meditation: The coming of Christ's kingdom
What can lightning tell us about the coming of the
Lord and his kingdom? The Jews is Jesus' time were watching in great
anticipation for some sign which would indicate when the Messiah would appear
to establish the kingdom of God. The Pharisees' question on this matter was
intended to test Jesus since they did not accept him as the Messiah. Jesus
surprised them with the answer that the kingdom or reign of God was already
here! Jesus spoke of the coming of God's kingdom as both a present event and an
event which would be manifested at the end of time.
The Day of Judgment and God's final verdict
The "Day of the Lord" was understood in the Old Testament as the time when God would manifest his glory and power and overthrow the enemies of his people, Israel. The prophet Amos declared that the "Day" also meant judgment for Israel as well as the nations (Amos 5:18-20). The prophet Joel proclaimed that at this "Day" those who truly repented would be saved, while those who remained enemies of the Lord, whether Jew or Gentile, would be punished (see Joel 2).
The "Day of the Lord" was understood in the Old Testament as the time when God would manifest his glory and power and overthrow the enemies of his people, Israel. The prophet Amos declared that the "Day" also meant judgment for Israel as well as the nations (Amos 5:18-20). The prophet Joel proclaimed that at this "Day" those who truly repented would be saved, while those who remained enemies of the Lord, whether Jew or Gentile, would be punished (see Joel 2).
Image of lightning and the sudden appearance of Christ
on Judgment Day
Why did Jesus associate lightning with the "Day of the Lord"? In the arid climate of Palestine, storms were infrequent and seasonal. They often appeared suddenly or unexpectedly, seemingly out of nowhere, covering everything in thick darkness. With little or no warning lightning filled the sky with its piercing flashes of flaming light. Its power struck terror and awe in those who tried to flee from its presence. Jesus warned the Pharisees that the "Son of man" (a title for the Messiah given in the Book of Daniel 7:13-15) would come in like manner, quite suddenly and unexpectedly, on the clouds of heaven to bring God's judgment on the "Day of the Lord". No special sign will be needed to announce his appearance. Nor will his presence and power be veiled or hidden, but all will recognize him as clearly as the lightning in the sky.
Why did Jesus associate lightning with the "Day of the Lord"? In the arid climate of Palestine, storms were infrequent and seasonal. They often appeared suddenly or unexpectedly, seemingly out of nowhere, covering everything in thick darkness. With little or no warning lightning filled the sky with its piercing flashes of flaming light. Its power struck terror and awe in those who tried to flee from its presence. Jesus warned the Pharisees that the "Son of man" (a title for the Messiah given in the Book of Daniel 7:13-15) would come in like manner, quite suddenly and unexpectedly, on the clouds of heaven to bring God's judgment on the "Day of the Lord". No special sign will be needed to announce his appearance. Nor will his presence and power be veiled or hidden, but all will recognize him as clearly as the lightning in the sky.
Jesus returns to judge the living and the dead
Jesus identified himself with the "Day of the Lord." "Son of man" was understood as a Messianic title for the one who would come not only to establish God's kingdom but who would come as Judge of the living as well as the dead. Jesus points to his second coming when he will return to complete the work of restoration and final judgment. While we do not know the time of his return, we will not mistake it when it happens. It will be apparent to all, both believers and non-believers as well.
Jesus identified himself with the "Day of the Lord." "Son of man" was understood as a Messianic title for the one who would come not only to establish God's kingdom but who would come as Judge of the living as well as the dead. Jesus points to his second coming when he will return to complete the work of restoration and final judgment. While we do not know the time of his return, we will not mistake it when it happens. It will be apparent to all, both believers and non-believers as well.
When the Pharisees asked Jesus what sign would
indicate the "Day of the Lord", Jesus replied that only one sign
would point to that day and that sign was Jesus himself. Jesus surprised the
Jews of his time by announcing that God's kingdom was already present among
them in his very person - the Son of God sent from the Father to redeem the
world from sin and corruption.
Our hope is anchored in God's kingdom - not the
passing kingdoms of this present world
In the Lord Jesus we see both the power and the glory of God's kingdom. His divine power overthrew the powers of darkness (the kingdom of Satan and all who opposed God's rule) and sin (which corrupts and enslaves the human mind, heart, and will to the forces of evil and wrongdoing). Jesus knew that the only way to victory was through the cross. On that cross he defeated death and canceled the debt of our sins. The victory of his cross opens the way for us to live as sons and daughters of God and citizens of his heavenly kingdom of peace, joy, and righteousness (moral goodness). Is your hope and future securely anchored to God's heavenly kingdom?
In the Lord Jesus we see both the power and the glory of God's kingdom. His divine power overthrew the powers of darkness (the kingdom of Satan and all who opposed God's rule) and sin (which corrupts and enslaves the human mind, heart, and will to the forces of evil and wrongdoing). Jesus knew that the only way to victory was through the cross. On that cross he defeated death and canceled the debt of our sins. The victory of his cross opens the way for us to live as sons and daughters of God and citizens of his heavenly kingdom of peace, joy, and righteousness (moral goodness). Is your hope and future securely anchored to God's heavenly kingdom?
"Lord Jesus Christ, may your kingdom come and my
your will be done on earth as it is in heaven. Be the Ruler of my heart and the
Master of my life that I may always live in the freedom of your love and
truth."
Daily Quote from the early church fathers: Don't pursue human glory, by John
Cassian (360-435 AD)
"If the devil has been driven out and sin no longer reigns, then the kingdom of God is established in us. As it is written in the Gospel, 'The kingdom of God does not come with observation, nor will they say, 'Lo here,' or 'Lo, there.' Truly I say to you that the kingdom of God is within you' (Luke 17:20-21). The only thing that can be 'within us' is knowledge or ignorance of the truth and the affection for righteousness or sin by which we prepare our hearts to be a kingdom of Christ or the devil. St. Paul described the nature of this kingdom in this way: 'For the kingdom of God is not food and drink, but righteousness and peace and joy in the Holy Spirit' (Romans 14:17). If the kingdom of God is within us and is righteousness, peace and joy, then someone that remains in these is surely within the kingdom of God. Someone that remains in unrighteousness, conflict and the melancholy that kills the life of the spirit is already a citizen of the devil's kingdom, of hell and of death. These are the signs whether it is God's kingdom or the devil's." (excerpt from CONFERENCE 1.13.5)
"If the devil has been driven out and sin no longer reigns, then the kingdom of God is established in us. As it is written in the Gospel, 'The kingdom of God does not come with observation, nor will they say, 'Lo here,' or 'Lo, there.' Truly I say to you that the kingdom of God is within you' (Luke 17:20-21). The only thing that can be 'within us' is knowledge or ignorance of the truth and the affection for righteousness or sin by which we prepare our hearts to be a kingdom of Christ or the devil. St. Paul described the nature of this kingdom in this way: 'For the kingdom of God is not food and drink, but righteousness and peace and joy in the Holy Spirit' (Romans 14:17). If the kingdom of God is within us and is righteousness, peace and joy, then someone that remains in these is surely within the kingdom of God. Someone that remains in unrighteousness, conflict and the melancholy that kills the life of the spirit is already a citizen of the devil's kingdom, of hell and of death. These are the signs whether it is God's kingdom or the devil's." (excerpt from CONFERENCE 1.13.5)
[John Cassian was an
early 5th century church father who lived for several years with the monks in
Bethlehem and Egypt before founding a monastery in southern Gaul.]
THURSDAY,
NOVEMBER 15, LUKE 17:20-25
Weekday
(Philemon 7-20; Psalm 146)
Weekday
(Philemon 7-20; Psalm 146)
KEY VERSE: "For behold, the kingdom of God is among you" (v. 21).
TO KNOW: After centuries of domination by foreign powers, Israel realized that only divine intervention could release them from oppression. Israel longed for this great "Day of the Lord" (Joel 2:11), and looked forward to the Messiah who would announce the arrival of God's kingdom. Jesus explained that the kingdom was not a geographical or political realm, nor could it be pinpointed in time. The kingdom was already in their midst and, at the same time, yet to come, a mystery for which Christians pray daily in the Lord's Prayer ̶ "Thy Kingdom come." Jesus established God's reign through his words and works, his death and resurrection. The kingdom will be fully revealed at Jesus’ final coming, a day that will arrive when least expected.
TO LOVE: What am I doing to bring God's reign to fulfillment?
TO SERVE: Lord Jesus, help me to live each day for the kingdom.
Optional Memorial of Saint Albert
the Great, bishop and doctor of the Church
Albert is traditionally known as Albertus Magnus (Albert the Great). He was born in Swabia within a few years of 1200, the eldest son of a family belonging to the equestrian nobility. He was educated at the University of Padua, a scientific center, and joined the Dominicans as a young man. After completing his studies he went to Paris, about 1240, where he took the degree of Master in Sacred Theology. For the next thirty years he led a life as teacher and administrator, and later as bishop of Ratisbon. His printed works fill thirty-eight volumes and cover every field of learning. At Cologne and Paris, Thomas Aquinas was his pupil, and one of Albert’s prophetic missions was to defend some of Thomas's writings against attacks at Paris in 1277. He died in 1280 and was canonized and declared a Doctor of the Church in 1931.
Thursday 15
November 2018
St Albert The Great.
Philemon 7-20. Psalm 145(146):7-10. Luke 17:20-25.
Philemon 7-20. Psalm 145(146):7-10. Luke 17:20-25.
Blest are they whose help is the God of Jacob
– Psalm 145(146):7-10.
‘I have received much joy and encouragement by your love.’
‘When is the kingdom of God coming?’ By his question, the
Pharisee showed his lack of understanding and an unwillingness to accept Jesus’
teaching. Jesus had spoken many times about the kingdom of God being present in
the here and now.
This is the same message we hear in the gospels today and see in
the lives of people of good faith. It is what enables us to face life’s
difficulties, trusting that God is in it with us. Are we sometimes like the
Pharisee looking for the wrong signs? Are we looking for something spectacular
to happen rather than responding to the kingdom deep in our own hearts?
Saint Albert the Great
Saint of the Day for November 15
(1206 – November 15, 1280)
 |
| Saint Albert the Great | Vincenzo Onofri | photo by sailko |
Saint Albert the Great’s Story
Albert the Great was a 13th-century German Dominican who
decisively influenced the Church’s stance toward Aristotelian philosophy
brought to Europe by the spread of Islam.
Students of philosophy know him as the master of Thomas Aquinas.
Albert’s attempt to understand Aristotle’s writings established the climate in
which Thomas Aquinas developed his synthesis of Greek wisdom and Christian
theology. But Albert deserves recognition on his own merits as a curious, honest,
and diligent scholar.
He was the eldest son of a powerful and wealthy German lord of
military rank. He was educated in the liberal arts. Despite fierce family
opposition, he entered the Dominican novitiate.
His boundless interests prompted him to write a compendium of
all knowledge: natural science, logic, rhetoric, mathematics, astronomy,
ethics, economics, politics, and metaphysics. His explanation of learning took
20 years to complete. “Our intention,” he said, “is to make all the aforesaid
parts of knowledge intelligible to the Latins.”
He achieved his goal while serving as an educator at Paris and
Cologne, as Dominican provincial, and even as bishop of Regensburg for a short
time. He defended the mendicant orders and preached the Crusade in Germany and
Bohemia.
Albert, a Doctor of the Church, is the patron of scientists and
philosophers.
Reflection
An information glut faces us Christians today in all branches of
learning. One needs only to read current Catholic periodicals to experience the
varied reactions to the findings of the social sciences, for example, in regard
to Christian institutions, Christian life-styles, and Christian theology.
Ultimately, in canonizing Albert, the Church seems to point to his openness to
truth, wherever it may be found, as his claim to holiness. His characteristic
curiosity prompted Albert to mine deeply for wisdom within a philosophy his
Church warmed to with great difficulty.
Saint Albert the Great is the Patron Saint of:
Medical Technicians
Philosophers
Scientists
Philosophers
Scientists
LECTIO DIVINA: LUKE 17:20-25
Lectio Divina:
Thursday, November 15, 2018
Ordinary Time
1) Opening prayer
God of power and mercy,
protect us from all harm.
Give us freedom of spirit
and health in mind and body
to do your work on earth.
We ask this through our Lord Jesus Christ, your Son,
who lives and reigns with you and the Holy Spirit,
protect us from all harm.
Give us freedom of spirit
and health in mind and body
to do your work on earth.
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 17:20-25
When asked by the Pharisees when the
kingdom of God was to come, Jesus gave them this answer: "The coming of
the kingdom of God comes not with observation and there will be no one to say,
"Look, it is here! Look, it is there!" For look, the kingdom of God
is within you."
He said to the disciples, "A time will come when you will long to see one of the days of the Son of man and will not see it.
He said to the disciples, "A time will come when you will long to see one of the days of the Son of man and will not see it.
They will say to you, ’Look, it is
there!’ or, ‘Look, it is here!’ Make no move; do not set off in pursuit; for as
the lightning flashing from one part of heaven lights up the other, so will be
the Son of man when His Day comes. But first He is destined to suffer many
things and be rejected by this generation.”
3) Reflection
• Today’s Gospel gives us the discussion
between Jesus and the Pharisees on the coming of the Kingdom. The Gospel today
and that of the following days deal with the coming of the end of time.
• Luke 17, 20-21: The Kingdom is among you. “Asked when the Kingdom of God was to come?” Jesus answered “tThe coming of the Kingdom of God does not come with (through) observation and there will be no one to say, ‘Look, it is here! Look, it is there! For look, the Kingdom of God is within you!” The Pharisees thought that the Kingdom could come only after people would have reached the perfect observance of the Law of God. For them, the coming of the Kingdom would be the reward from God for the good behavior of the people, and the Messiah would have come in a very solemn way as a king, to be received by his people. Jesus says the contrary. The coming of the Kingdom cannot be observed as the coming of an earthly king is observed. For Jesus, the Kingdom of God has already come! It is already among us, independently of our effort or merit. Jesus sees things in a different way. He has another way of reading life. He prefers the Samaritan who lives with gratitude to the nine who think that they merit the good that they receive from God (Lk 17, 17-19).
• Luke 17, 22-24: The signs to recognize the coming of the Son of Man. “A time will come when you will long to see one of the days of the Son of Man, and will not see it. They will say to you, ‘Look it is there!’ or ‘Look, it is here!’ Make no move, and do not set off in pursuit. For as the lightening flashing from one part of heaven lights up the other, so will be the Son of Man when His Day comes”. In this affirmation, from there are elements taken from apocalyptic visions of history quite common in the first centuries after Jesus. An apocalyptic vision of history has certain distinguishing characteristics.. Certainly, in time of great persecution and oppression the poor have the impression that God loses control of history. They feel lost, without a horizon and without any hope of liberation. In those moments of apparent absence of God, prophecy assumes the form of apocalypse. The apocalyptic vision seeks to enlighten the desperate situation with the light of faith in orderto help people not lose hope and continue to have courage . To show that God does not lose control of history, they describe the different stages of the realization of the project of God throughout history. Begun in a particular significant moment in the past, this project of God advances, stage after stage, through the situations lived by the poor, until the final victory is obtained at the end of history. In this way, the apocalyptic places the present moment like a stage which has already been foreseen in the overall project of God. Generally, the last stage, before the coming of the end, is represented as a moment of suffering and crisis, which many try to profit from by deceiving people. “They will tell you: Look it is here, or look it is there, but do not move, do not follow them. Because like lightening flashing from one part of heaven lights up the other, so will be the Son of man when His Day comes”. Having the eyes of faith which Jesus communicates, the poor can perceive that the Kingdom is already among them (Lk 17, 21), like lightening, without any doubt. The coming of the Kingdom brings with it its own evidence and does not depend on the forecast or prediction of others.
• Luke 17, 20-21: The Kingdom is among you. “Asked when the Kingdom of God was to come?” Jesus answered “tThe coming of the Kingdom of God does not come with (through) observation and there will be no one to say, ‘Look, it is here! Look, it is there! For look, the Kingdom of God is within you!” The Pharisees thought that the Kingdom could come only after people would have reached the perfect observance of the Law of God. For them, the coming of the Kingdom would be the reward from God for the good behavior of the people, and the Messiah would have come in a very solemn way as a king, to be received by his people. Jesus says the contrary. The coming of the Kingdom cannot be observed as the coming of an earthly king is observed. For Jesus, the Kingdom of God has already come! It is already among us, independently of our effort or merit. Jesus sees things in a different way. He has another way of reading life. He prefers the Samaritan who lives with gratitude to the nine who think that they merit the good that they receive from God (Lk 17, 17-19).
• Luke 17, 22-24: The signs to recognize the coming of the Son of Man. “A time will come when you will long to see one of the days of the Son of Man, and will not see it. They will say to you, ‘Look it is there!’ or ‘Look, it is here!’ Make no move, and do not set off in pursuit. For as the lightening flashing from one part of heaven lights up the other, so will be the Son of Man when His Day comes”. In this affirmation, from there are elements taken from apocalyptic visions of history quite common in the first centuries after Jesus. An apocalyptic vision of history has certain distinguishing characteristics.. Certainly, in time of great persecution and oppression the poor have the impression that God loses control of history. They feel lost, without a horizon and without any hope of liberation. In those moments of apparent absence of God, prophecy assumes the form of apocalypse. The apocalyptic vision seeks to enlighten the desperate situation with the light of faith in orderto help people not lose hope and continue to have courage . To show that God does not lose control of history, they describe the different stages of the realization of the project of God throughout history. Begun in a particular significant moment in the past, this project of God advances, stage after stage, through the situations lived by the poor, until the final victory is obtained at the end of history. In this way, the apocalyptic places the present moment like a stage which has already been foreseen in the overall project of God. Generally, the last stage, before the coming of the end, is represented as a moment of suffering and crisis, which many try to profit from by deceiving people. “They will tell you: Look it is here, or look it is there, but do not move, do not follow them. Because like lightening flashing from one part of heaven lights up the other, so will be the Son of man when His Day comes”. Having the eyes of faith which Jesus communicates, the poor can perceive that the Kingdom is already among them (Lk 17, 21), like lightening, without any doubt. The coming of the Kingdom brings with it its own evidence and does not depend on the forecast or prediction of others.
• Luke 17, 25: By the Cross up to the
Glory. “But first He is destined to suffer many things and be rejected by this
generation”. Always the same warning: the Cross, scandal for the Jews and
foolishness for the Greek, but for us the expression of the wisdom and the
power of God (1Co 1, 18.23). The path toward the glory passes through the
Cross. The life of Jesus is our Canon. iIt is the canonical norm for all of us.
4) Personal questions
• Jesus said “The Kingdom is in your
midst!” Have you already found some sign of the Kingdom in your life, in the
life of your nation or in the life of your community?
• The cross in our life: How do
you consider or see suffering? What do you do about it?
5) Concluding prayer
He keeps faith for ever,
gives justice to the oppressed,
gives food to the hungry;
Yahweh sets prisoners free. (Ps 146,6-7)
gives justice to the oppressed,
gives food to the hungry;
Yahweh sets prisoners free. (Ps 146,6-7)
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