Eighth Sunday in Ordinary Time
Lectionary: 84
Lectionary: 84
When a sieve is shaken, the husks appear;
so do one's faults when one speaks.
As the test of what the potter molds is in the furnace,
so in tribulation is the test of the just.
The fruit of a tree shows the care it has had;
so too does one's speech disclose the bent of one's mind.
Praise no one before he speaks,
for it is then that people are tested.
so do one's faults when one speaks.
As the test of what the potter molds is in the furnace,
so in tribulation is the test of the just.
The fruit of a tree shows the care it has had;
so too does one's speech disclose the bent of one's mind.
Praise no one before he speaks,
for it is then that people are tested.
Responsorial
PsalmPS 92:2-3, 13-14, 15-16
R. (cf. 2a) Lord,
it is good to give thanks to you.
It is good to give thanks to the LORD,
to sing praise to your name, Most High,
To proclaim your kindness at dawn
and your faithfulness throughout the night.
R. Lord, it is good to give thanks to you.
The just one shall flourish like the palm tree,
like a cedar of Lebanon shall he grow.
They that are planted in the house of the LORD
shall flourish in the courts of our God.
R. Lord, it is good to give thanks to you.
They shall bear fruit even in old age;
vigorous and sturdy shall they be,
Declaring how just is the LORD,
my rock, in whom there is no wrong.
R. Lord, it is good to give thanks to you.
It is good to give thanks to the LORD,
to sing praise to your name, Most High,
To proclaim your kindness at dawn
and your faithfulness throughout the night.
R. Lord, it is good to give thanks to you.
The just one shall flourish like the palm tree,
like a cedar of Lebanon shall he grow.
They that are planted in the house of the LORD
shall flourish in the courts of our God.
R. Lord, it is good to give thanks to you.
They shall bear fruit even in old age;
vigorous and sturdy shall they be,
Declaring how just is the LORD,
my rock, in whom there is no wrong.
R. Lord, it is good to give thanks to you.
Reading 21 COR 15:54-58
Brothers and sisters:
When this which is corruptible clothes itself with incorruptibility
and this which is mortal clothes itself with immortality,
then the word that is written shall come about:
Death is swallowed up in victory.
Where, O death, is your victory?
Where, O death, is your sting?
The sting of death is sin,
and the power of sin is the law.
But thanks be to God who gives us the victory
through our Lord Jesus Christ.
Therefore, my beloved brothers and sisters,
be firm, steadfast, always fully devoted to the work of the Lord,
knowing that in the Lord your labor is not in vain.
When this which is corruptible clothes itself with incorruptibility
and this which is mortal clothes itself with immortality,
then the word that is written shall come about:
Death is swallowed up in victory.
Where, O death, is your victory?
Where, O death, is your sting?
The sting of death is sin,
and the power of sin is the law.
But thanks be to God who gives us the victory
through our Lord Jesus Christ.
Therefore, my beloved brothers and sisters,
be firm, steadfast, always fully devoted to the work of the Lord,
knowing that in the Lord your labor is not in vain.
AlleluiaPHIL 2:15D, 16A
R. Alleluia,
alleluia.
Shine like lights in the world
as you hold on to the word of life.
R. Alleluia, alleluia.
Shine like lights in the world
as you hold on to the word of life.
R. Alleluia, alleluia.
GospelLK 6:39-45
Jesus told his disciples a parable,
"Can a blind person guide a blind person?
Will not both fall into a pit?
No disciple is superior to the teacher;
but when fully trained,
every disciple will be like his teacher.
Why do you notice the splinter in your brother's eye,
but do not perceive the wooden beam in your own?
How can you say to your brother,
'Brother, let me remove that splinter in your eye,'
when you do not even notice the wooden beam in your own eye?
You hypocrite! Remove the wooden beam from your eye first;
then you will see clearly
to remove the splinter in your brother's eye.
"A good tree does not bear rotten fruit,
nor does a rotten tree bear good fruit.
For every tree is known by its own fruit.
For people do not pick figs from thornbushes,
nor do they gather grapes from brambles.
A good person out of the store of goodness in his heart produces good,
but an evil person out of a store of evil produces evil;
for from the fullness of the heart the mouth speaks."
"Can a blind person guide a blind person?
Will not both fall into a pit?
No disciple is superior to the teacher;
but when fully trained,
every disciple will be like his teacher.
Why do you notice the splinter in your brother's eye,
but do not perceive the wooden beam in your own?
How can you say to your brother,
'Brother, let me remove that splinter in your eye,'
when you do not even notice the wooden beam in your own eye?
You hypocrite! Remove the wooden beam from your eye first;
then you will see clearly
to remove the splinter in your brother's eye.
"A good tree does not bear rotten fruit,
nor does a rotten tree bear good fruit.
For every tree is known by its own fruit.
For people do not pick figs from thornbushes,
nor do they gather grapes from brambles.
A good person out of the store of goodness in his heart produces good,
but an evil person out of a store of evil produces evil;
for from the fullness of the heart the mouth speaks."
Meditation:
"Do you not see the log in your own eye?"
Are
you clear-sighted, especially in your perception of sin and the need for each
of one of us to see ourselves correctly as God sees us - with our
faults,weaknesses, and strengths? Jesus' two parables about poor vision allude
to the proverb: Without vision the people perish! (Proverbs
29:18) What can we learn from the illustration of a blind guide and a bad eye
(the log in the eye)? A bad eye left
untreated and a blind guide can cause a lot of trouble that
will only end in misery and disaster for us! We can only help and teach
others what we have learned and received from wise teachers and guides. And how
can we help others overcome their faults if we are blinded by our own faults
and misperceptions? We are all in need of a physician who can help us overcome
the blind spots and failing of own sins, weaknesses, and ignorance.
Overcoming
blind spots in our own lives
The Gospel of Luke was written by a disciple who was trained as a physician. Luke, with keen insight, portrays Jesus as the good physician and shepherd of souls who seeks out those who desire healing, pardon, and restoration of body, mind, and spirit. Jesus came to free us from the worst oppression possible - slavery to sin, fear, and condemnation. Like a gentle and skillful doctor, the Lord Jesus exposes the cancer of sin, evil, and oppression in our lives so we can be set free and restored to wholeness. A key step to healing and restoration requires that we first submit to the physician who can heal us. The Lord Jesus is our great Physician because he heals the whole person - soul and body, mind and heart - and restores us to abundant life both now and for the age to come in his everlasting kingdom.
The Gospel of Luke was written by a disciple who was trained as a physician. Luke, with keen insight, portrays Jesus as the good physician and shepherd of souls who seeks out those who desire healing, pardon, and restoration of body, mind, and spirit. Jesus came to free us from the worst oppression possible - slavery to sin, fear, and condemnation. Like a gentle and skillful doctor, the Lord Jesus exposes the cancer of sin, evil, and oppression in our lives so we can be set free and restored to wholeness. A key step to healing and restoration requires that we first submit to the physician who can heal us. The Lord Jesus is our great Physician because he heals the whole person - soul and body, mind and heart - and restores us to abundant life both now and for the age to come in his everlasting kingdom.
Thinking
the best of others
The Lord Jesus wants to heal and restore us to wholeness, not only for our own sake alone. He also wants us to be his instruments of healing, pardon, and restoration for others as well. What can hinder us from helping others draw near to Jesus the divine Physician? The Rabbis taught: "He who judges his neighbor favorably will be judged favorably by God." How easy it is to misjudge others and how difficult it is to be impartial in giving good judgment. Our judgment of others is usually "off the mark" because we can't see inside the other person, or we don't have access to all the facts, or we are swayed by instinct and unreasoning reactions to people. It is easier to find fault in others than in oneself. A critical and judgmental spirit crushes rather than heals, oppresses rather than restores, repels rather than attracts. "Thinking the best of other people" is necessary if we wish to grow in love. And kindliness in judgment is nothing less that a sacred duty.
The Lord Jesus wants to heal and restore us to wholeness, not only for our own sake alone. He also wants us to be his instruments of healing, pardon, and restoration for others as well. What can hinder us from helping others draw near to Jesus the divine Physician? The Rabbis taught: "He who judges his neighbor favorably will be judged favorably by God." How easy it is to misjudge others and how difficult it is to be impartial in giving good judgment. Our judgment of others is usually "off the mark" because we can't see inside the other person, or we don't have access to all the facts, or we are swayed by instinct and unreasoning reactions to people. It is easier to find fault in others than in oneself. A critical and judgmental spirit crushes rather than heals, oppresses rather than restores, repels rather than attracts. "Thinking the best of other people" is necessary if we wish to grow in love. And kindliness in judgment is nothing less that a sacred duty.
What
you give to others will return to you
Jesus states a heavenly principle we can stake our lives on: what you give to others (and how you treat others) will return to you (Mark 4:24). The Lord knows our faults and he sees all, even the imperfections and sins of the heart which we cannot recognize in ourselves. Like a gentle father and a skillful doctor he patiently draws us to his seat of mercy and removes the cancer of sin which inhabits our hearts. Do you trust in God's mercy and grace? Ask the Lord to flood your heart with his loving-kindness and mercy that you may only have room for charity, forbearance, and kindness towards your neighbor.
Jesus states a heavenly principle we can stake our lives on: what you give to others (and how you treat others) will return to you (Mark 4:24). The Lord knows our faults and he sees all, even the imperfections and sins of the heart which we cannot recognize in ourselves. Like a gentle father and a skillful doctor he patiently draws us to his seat of mercy and removes the cancer of sin which inhabits our hearts. Do you trust in God's mercy and grace? Ask the Lord to flood your heart with his loving-kindness and mercy that you may only have room for charity, forbearance, and kindness towards your neighbor.
Producing
good fruit versus bad fruit in our lives
Why does Jesus set figs and grapes over against thorns and brambles (Luke 6:33-35)? The fig tree was the favorite of all trees for the people of Palestine. It symbolized fertility, peace, and prosperity. Grapes, likewise, produced wine, the symbol of joy. Thorns and brambles were only good for burning as fuel for the fire. There's a proverbial saying that you know a tree by its fruit. Likewise a person will produce good or bad fruit depending on what is sown in the heart. Charles Read said: "Sow an act and you reap a habit. Sow a habit and you reap a character. Sow a character and you reap a destiny." Character, like fruit, doesn't grow overnight. It takes a lifetime.
Why does Jesus set figs and grapes over against thorns and brambles (Luke 6:33-35)? The fig tree was the favorite of all trees for the people of Palestine. It symbolized fertility, peace, and prosperity. Grapes, likewise, produced wine, the symbol of joy. Thorns and brambles were only good for burning as fuel for the fire. There's a proverbial saying that you know a tree by its fruit. Likewise a person will produce good or bad fruit depending on what is sown in the heart. Charles Read said: "Sow an act and you reap a habit. Sow a habit and you reap a character. Sow a character and you reap a destiny." Character, like fruit, doesn't grow overnight. It takes a lifetime.
Jesus
connects soundness with good fruit. Something is sound when it is free from
defect, decay, or disease and is healthy. Good fruit is the result of sound
living - living according to moral truth and upright character. The prophet
Isaiah warned against the dangers of falsehood: Woe to those who call
evil good and good evil, who put darkness for light and light for darkness (Isaiah
5:20). The fruits of falsehood produce an easy religion which takes the iron
out of religion, the cross out of Christianity, and any teaching which
eliminates the hard sayings of Jesus, and which push the judgments of God into
the background and makes us think lightly of sin.
How
do we avoid falsehood and bad fruit in our lives? By being true - true to God,
his word, and the grace and help he gives us so we can turn away from evil and
wrongdoing. And that takes character! Those who are true to God know that their
strength lies not in themselves but in God who supplies everything we need to
live as his disciples. The Lord strengthens us with the fruits and gifts of the
Holy Spirit - with faith, hope and love, justice, prudence, fortitude and
temperance. And we grow in godly character through exercising the gifts and
strength which God supplies. Do you want to bear good fruit in your daily life?
Allow the Holy Spirit to train you in godliness and the wisdom to distinguish
good fruit from bad fruit (1 Timothy 4:7-8, Hebrews 5:14).
"O
Father, give us the humility which realizes its ignorance, admits its mistakes,
recognizes its need, welcomes advice, accepts rebuke. Help us always to praise
rather than to criticize, to sympathize rather than to discourage, to build
rather than to destroy, and to think of people at their best rather than at
their worst. This we ask for your name's sake." (Prayer of William
Barclay, 1907-1978)
Daily
Quote from the early church fathers: Seeing the speck in another's eye,
by Augustine of Hippo, 354-430 A.D.
"The
word hypocrite is aptly employed here (Luke 6:42, Matthew 7:5), since the
denouncing of evils is best viewed as a matter only for upright persons of
goodwill. When the wicked engage in it, they are like impersonators,
masqueraders, hiding their real selves behind a mask, while they portray
another's character through the mask. The word hypocrites in fact signifies
pretenders. Hence we ought especially to avoid that meddlesome class of
pretenders who under the pretense of seeking advice undertake the censure of
all kinds of vices. They are often moved by hatred and malice. Rather, whenever
necessity compels one to reprove or rebuke another, we ought to proceed with
godly discernment and caution. First of all, let us consider whether the other
fault is such as we ourselves have never had or whether it is one that we have
overcome. Then, if we have never had such a fault, let us remember that we are
human and could have had it. But if we have had it and are rid of it now, let
us remember our common frailty, in order that mercy, not hatred, may lead us to
the giving of correction and admonition. In this way, whether the admonition
occasions the amendment or the worsening of the one for whose sake we are
offering it (for the result cannot be foreseen), we ourselves shall be made
safe through singleness of eye. But if on reflection we find that we ourselves
have the same fault as the one we are about to reprove, let us neither correct
nor rebuke that one. Rather, let us bemoan the fault ourselves and induce that
person to a similar concern, without asking him to submit to our
correction." (excerpt from Sermon on the Mount 2.19.64)
8th Sunday in Ordinary Time – Cycle C
Note: Where a Scripture text is underlined in the body of this discussion, it is recommended that the reader look up and read that passage.
1st Reading - Sirach 27:4-7
In the Greek version of the Bible, the first title of this book was “The Wisdom of Ben Sirach,” but from the time of Saint Cyprian, early in the third century, the Latin title Ecclesiasticus, meaning “church book”, was used. It received this title from the fact that, after the Psalms, it was the book most used in the liturgy; in fact, in the early Church it was a kind of official catechism used in the catechumenate.
The author of the book is named in 50:27 as “Jesus, son of Eleazar, son of Sirach” (in Hebrew: Yeshua Ben Eleazar Ben Sira.
Sirach was originally written in Hebrew, as the Greek translator (the grandson of the original author) says in the prologue. (Sirach is the only book in the Bible which contains a translator’s prologue which, while not inspired writing, is always included.) Saint Jerome was acquainted with the Hebrew text, which was used up to the Middle Ages. In the 11th century the Hebrew disappeared and could not be used again until about 2/3rds of it was discovered in an old synagogue in Cairo in 1896.
According to the prologue and other passages in the book, the inspired author was a learned scribe, a humble and zealous man, who lived in Jerusalem. From an early age he had meditated deeply on sacred Scripture. As an adult he was an energetic traveler and always kept his eyes and his soul open to test “the good and evil among men.” He eventually settled in Jerusalem, where he opened a school to give moral and civic education to all comers; there, under the inspiration of God, he wrote this book. His grandson – the Greek translator – arrived in Egypt in 133 B.C. He began his translation in 132 B.C., working from the Hebrew text, which was probably written prior to 170 B.C.
As happened with all the wisdom books of the Bible, the Greek translator puts special emphasis on the practical purpose of Sirach. Firstly, he advises everyone to live in accordance with divine Law, which should be the highest rule and main aspiration of man’s behavior. But as he says in the prologue, Ben Sirach wanted to write this book for those living abroad “who wished to gain learning, being prepared in character to live according to the law.”
This book played an important part in shaping the faith of the Jewish people; to equip them to cope with the imminent menace of Hellenism, which ran completely counter to the monotheism of the people of the Old Covenant.
When the Hebrew canon of scripture was formed (around A.D. 90), Sirach was omitted. We must recall that it appears that the criteria for inclusion in the canon were: 1) Must have been originally written in Hebrew 2) Must have been written prior to 400 B.C.
3) Must be of good moral character
This book fails the second criterion. Because it was not included in the Hebrew canon, the Protestant Bible does not contain the book of Sirach.
4 When a sieve is shaken, the husks appear; so do a man’s faults when he speaks.
The sacred author is using agricultural imagery. The Greek word translated here as “husks” is literally “refuse.” After grain is threshed, it is placed in a sieve. The refuse, including straw, husks and dung, remains behind.
5 As the test of what the potter molds is in the furnace,
If the clay isn’t completely dry, the piece explodes in the kiln (furnace).
so in his conversation is the test of a man. 6 The fruit of a tree shows the care it has had;
As an example, sycamore fruit had to be punctured to grow fat and juicy; this was the job of the “dresser of sycamores.”
so too does a man’s speech disclose the bent of his mind. 7 Praise no man before he speaks, for it is then that men are tested.
Speech is the principal criterion for evaluating a person.
2nd Reading - 1 Corinthians 15:54-58
For the past two weeks we have heard Saint Paul talk of the reality of the resurrection for all of us; as demonstrated by our older brother, Jesus. Today we hear Paul end his discussion of the resurrection of the dead with a hymn of triumph over death. This will also end our study of 1st Corinthians for this cycle, except for one hearing on Pentecost Sunday.
54 And when this which is corruptible clothes itself with incorruptibility and this which is mortal clothes itself with immortality, then the word that is written shall come about:
When the bodies of the elect, by resurrection or change, become incorruptible or immortal, the last enemy, death, will have been vanquished and Scripture fulfilled.
“Death is swallowed up in victory. 55 Where, O death, is your victory? Where, O death, is your sting?”
Saint Paul combines two Old Testament texts: Isaiah 25:8 and Hosea 13:14.
56 The sting of death is sin,
The sting of a serpent. Death, like a serpent deprived of its venomous sting, can no longer harm those who are in Christ (Genesis 3:15). Death entered the world through sin (Romans 5:12).
and the power of sin is the law.
Saint Paul suggests that the law gave sin its power by giving a knowledge of God’s commandments and threatening death to a sinner, without giving the poor man the strength to keep them (Romans 7:7-25). Sin, death, and law have played no role in Paul’s theology up to this point, but they are key concepts in Romans, especially chapters 5 through 7.
“Without the law sin was weak. It existed, to be sure, but it did not have the power to condemn, because although evil occurred, it was not clearly pointed out. Thus it was no small change which the law brought about. First, it caused us to know sin better, and then it increased the punishment. But if the effect of the law was to increase sin when it meant to check it, that is not the fault of the law but of the way which it was abused.” [Saint John Chrysostom (ca. A.D. 392), Homilies on the First Epistle to the Corinthians 42,4]
57 But thanks be to God who gives us the victory through our Lord Jesus Christ.
The new covenant replaces the old. Sin can now be forgiven and forgotten.
“Christ did not win the victory for himself but for our benefit. For when He became a man, He remained God, and by overcoming the devil, he who never sinned gained the victory for us, who were bound in death because of sin. The death of Christ defeated the devil, who was forced to surrender all those who had died because of sin.” [The Ambrosiaster (between A.D. 366-384), Commentaries on Thirteen Pauline Epistles]
58 Therefore, my beloved brothers, be firm, steadfast, always fully devoted to the work of the Lord, knowing that in the Lord your labor is not in vain.
The hard work of the Christian life is not in vain, because the Christian is “in the Lord” who has already won the victory.
Gospel - Luke 6:39:45
Today we complete a teaching which was begun two weeks ago – the sermon on the plain. We began with the beatitudes and curses, and last week we heard that we are to love our enemies. This week we hear Jesus’ teaching on uprightness of heart.
39 [Jesus told his disciples] a parable,
Parables are wise sayings or fictitious short stories. The parables are a development of a literary form which has its roots in Old Testament and rabbinic literature.
Nine Old Testament parables:
1) The ewe lamb (2 Samuel 12:1-14)
2) Two brothers and the avenger (2 Samuel 14:1-11)
3) The escaped captive (2 Kings 20:35-40)
4) The vineyard (Isaiah 5:1-7)
5) The eagle and the vine (Ezekiel 17:3-10)
6) The lion whelps (Ezekiel 19:2-9)
7) The vine (Ezekiel 19:10-14)
8) The forest fire (Ezekiel 21:1-5)
9) The boiling pot (Ezekiel 24:3-5)
The purpose of the parable is to bring the listener to concede a point which he does not perceive as applicable to himself. In addition the parable whets the curiosity and attracts attention; the listener is trapped because of his desire to hear how the story comes out.
“Can a blind person guide a blind person? Will not both fall into a pit?
In Matthew these words are addressed to “scribes and Pharisees”: (Matthew 15:14) but Luke addresses not false teachers but the disciples; who are blind until they have their eyes opened by Jesus’ teaching (the sermon on the plain which we have heard for the past two weeks). Once they have learned to apply the teaching, they will be able to teach others.
40 No disciple is superior to the teacher; but when fully trained, every disciple will be like his teacher. 41 Why do you notice the splinter in your brother’s eye, but do not perceive the wooden beam in your own?
This is an admonition to those who see their lapses as being minute in comparison to the gross failures of others. This is obviously hyperbole (an exaggeration used as a figure of speech “this book weighs a ton”), but it gets the point across.
42 How can you say to your brother, ‘Brother, let me remove that splinter in your eye,’ when you do not even notice the wooden beam in your own eye? You hypocrite!
The word hypocrite originally meant actor. Here, the meaning is a person pitifully deceived by their own condition. They are called to exercise self-criticism.
Remove the wooden beam from your eye first; then you will see clearly to remove the splinter in your brother’s eye. 43 “A good tree does not bear rotten fruit, nor does a rotten tree bear good fruit.
Matthew addresses these words to false prophets (Matthew 7:16-21); here, Luke gives a much more universal application. To distinguish the good tree from the bad tree we need to look at the fruit the tree produces (deeds) and not at its foliage (words). There is no lack of people here on earth who, on being approached, turn out to be nothing but large, shiny, glossy leaves. Meanwhile, many souls are looking at us hoping to satisfy their hunger, which is a hunger for God. We must not forget that we have all the resources we need.
44 For every tree is known by its own fruit. For people do not pick figs from thornbushes, nor do they gather grapes from brambles. 45 A good person out of the store of goodness in his heart produces good, but an evil person out of a store of evil produces evil; for from the fullness of the heart the mouth speaks.
Effective compliance with the teaching of the sermon on the plain can come only from a heart that has been converted to the gracious God proclaimed in Jesus’ kingdom ministry (read James3:1-18).
Note: Where a Scripture text is underlined in the body of this discussion, it is recommended that the reader look up and read that passage.
1st Reading - Sirach 27:4-7
In the Greek version of the Bible, the first title of this book was “The Wisdom of Ben Sirach,” but from the time of Saint Cyprian, early in the third century, the Latin title Ecclesiasticus, meaning “church book”, was used. It received this title from the fact that, after the Psalms, it was the book most used in the liturgy; in fact, in the early Church it was a kind of official catechism used in the catechumenate.
The author of the book is named in 50:27 as “Jesus, son of Eleazar, son of Sirach” (in Hebrew: Yeshua Ben Eleazar Ben Sira.
Sirach was originally written in Hebrew, as the Greek translator (the grandson of the original author) says in the prologue. (Sirach is the only book in the Bible which contains a translator’s prologue which, while not inspired writing, is always included.) Saint Jerome was acquainted with the Hebrew text, which was used up to the Middle Ages. In the 11th century the Hebrew disappeared and could not be used again until about 2/3rds of it was discovered in an old synagogue in Cairo in 1896.
According to the prologue and other passages in the book, the inspired author was a learned scribe, a humble and zealous man, who lived in Jerusalem. From an early age he had meditated deeply on sacred Scripture. As an adult he was an energetic traveler and always kept his eyes and his soul open to test “the good and evil among men.” He eventually settled in Jerusalem, where he opened a school to give moral and civic education to all comers; there, under the inspiration of God, he wrote this book. His grandson – the Greek translator – arrived in Egypt in 133 B.C. He began his translation in 132 B.C., working from the Hebrew text, which was probably written prior to 170 B.C.
As happened with all the wisdom books of the Bible, the Greek translator puts special emphasis on the practical purpose of Sirach. Firstly, he advises everyone to live in accordance with divine Law, which should be the highest rule and main aspiration of man’s behavior. But as he says in the prologue, Ben Sirach wanted to write this book for those living abroad “who wished to gain learning, being prepared in character to live according to the law.”
This book played an important part in shaping the faith of the Jewish people; to equip them to cope with the imminent menace of Hellenism, which ran completely counter to the monotheism of the people of the Old Covenant.
When the Hebrew canon of scripture was formed (around A.D. 90), Sirach was omitted. We must recall that it appears that the criteria for inclusion in the canon were: 1) Must have been originally written in Hebrew 2) Must have been written prior to 400 B.C.
3) Must be of good moral character
This book fails the second criterion. Because it was not included in the Hebrew canon, the Protestant Bible does not contain the book of Sirach.
4 When a sieve is shaken, the husks appear; so do a man’s faults when he speaks.
The sacred author is using agricultural imagery. The Greek word translated here as “husks” is literally “refuse.” After grain is threshed, it is placed in a sieve. The refuse, including straw, husks and dung, remains behind.
5 As the test of what the potter molds is in the furnace,
If the clay isn’t completely dry, the piece explodes in the kiln (furnace).
so in his conversation is the test of a man. 6 The fruit of a tree shows the care it has had;
As an example, sycamore fruit had to be punctured to grow fat and juicy; this was the job of the “dresser of sycamores.”
so too does a man’s speech disclose the bent of his mind. 7 Praise no man before he speaks, for it is then that men are tested.
Speech is the principal criterion for evaluating a person.
2nd Reading - 1 Corinthians 15:54-58
For the past two weeks we have heard Saint Paul talk of the reality of the resurrection for all of us; as demonstrated by our older brother, Jesus. Today we hear Paul end his discussion of the resurrection of the dead with a hymn of triumph over death. This will also end our study of 1st Corinthians for this cycle, except for one hearing on Pentecost Sunday.
54 And when this which is corruptible clothes itself with incorruptibility and this which is mortal clothes itself with immortality, then the word that is written shall come about:
When the bodies of the elect, by resurrection or change, become incorruptible or immortal, the last enemy, death, will have been vanquished and Scripture fulfilled.
“Death is swallowed up in victory. 55 Where, O death, is your victory? Where, O death, is your sting?”
Saint Paul combines two Old Testament texts: Isaiah 25:8 and Hosea 13:14.
56 The sting of death is sin,
The sting of a serpent. Death, like a serpent deprived of its venomous sting, can no longer harm those who are in Christ (Genesis 3:15). Death entered the world through sin (Romans 5:12).
and the power of sin is the law.
Saint Paul suggests that the law gave sin its power by giving a knowledge of God’s commandments and threatening death to a sinner, without giving the poor man the strength to keep them (Romans 7:7-25). Sin, death, and law have played no role in Paul’s theology up to this point, but they are key concepts in Romans, especially chapters 5 through 7.
“Without the law sin was weak. It existed, to be sure, but it did not have the power to condemn, because although evil occurred, it was not clearly pointed out. Thus it was no small change which the law brought about. First, it caused us to know sin better, and then it increased the punishment. But if the effect of the law was to increase sin when it meant to check it, that is not the fault of the law but of the way which it was abused.” [Saint John Chrysostom (ca. A.D. 392), Homilies on the First Epistle to the Corinthians 42,4]
57 But thanks be to God who gives us the victory through our Lord Jesus Christ.
The new covenant replaces the old. Sin can now be forgiven and forgotten.
“Christ did not win the victory for himself but for our benefit. For when He became a man, He remained God, and by overcoming the devil, he who never sinned gained the victory for us, who were bound in death because of sin. The death of Christ defeated the devil, who was forced to surrender all those who had died because of sin.” [The Ambrosiaster (between A.D. 366-384), Commentaries on Thirteen Pauline Epistles]
58 Therefore, my beloved brothers, be firm, steadfast, always fully devoted to the work of the Lord, knowing that in the Lord your labor is not in vain.
The hard work of the Christian life is not in vain, because the Christian is “in the Lord” who has already won the victory.
Gospel - Luke 6:39:45
Today we complete a teaching which was begun two weeks ago – the sermon on the plain. We began with the beatitudes and curses, and last week we heard that we are to love our enemies. This week we hear Jesus’ teaching on uprightness of heart.
39 [Jesus told his disciples] a parable,
Parables are wise sayings or fictitious short stories. The parables are a development of a literary form which has its roots in Old Testament and rabbinic literature.
Nine Old Testament parables:
1) The ewe lamb (2 Samuel 12:1-14)
2) Two brothers and the avenger (2 Samuel 14:1-11)
3) The escaped captive (2 Kings 20:35-40)
4) The vineyard (Isaiah 5:1-7)
5) The eagle and the vine (Ezekiel 17:3-10)
6) The lion whelps (Ezekiel 19:2-9)
7) The vine (Ezekiel 19:10-14)
8) The forest fire (Ezekiel 21:1-5)
9) The boiling pot (Ezekiel 24:3-5)
The purpose of the parable is to bring the listener to concede a point which he does not perceive as applicable to himself. In addition the parable whets the curiosity and attracts attention; the listener is trapped because of his desire to hear how the story comes out.
“Can a blind person guide a blind person? Will not both fall into a pit?
In Matthew these words are addressed to “scribes and Pharisees”: (Matthew 15:14) but Luke addresses not false teachers but the disciples; who are blind until they have their eyes opened by Jesus’ teaching (the sermon on the plain which we have heard for the past two weeks). Once they have learned to apply the teaching, they will be able to teach others.
40 No disciple is superior to the teacher; but when fully trained, every disciple will be like his teacher. 41 Why do you notice the splinter in your brother’s eye, but do not perceive the wooden beam in your own?
This is an admonition to those who see their lapses as being minute in comparison to the gross failures of others. This is obviously hyperbole (an exaggeration used as a figure of speech “this book weighs a ton”), but it gets the point across.
42 How can you say to your brother, ‘Brother, let me remove that splinter in your eye,’ when you do not even notice the wooden beam in your own eye? You hypocrite!
The word hypocrite originally meant actor. Here, the meaning is a person pitifully deceived by their own condition. They are called to exercise self-criticism.
Remove the wooden beam from your eye first; then you will see clearly to remove the splinter in your brother’s eye. 43 “A good tree does not bear rotten fruit, nor does a rotten tree bear good fruit.
Matthew addresses these words to false prophets (Matthew 7:16-21); here, Luke gives a much more universal application. To distinguish the good tree from the bad tree we need to look at the fruit the tree produces (deeds) and not at its foliage (words). There is no lack of people here on earth who, on being approached, turn out to be nothing but large, shiny, glossy leaves. Meanwhile, many souls are looking at us hoping to satisfy their hunger, which is a hunger for God. We must not forget that we have all the resources we need.
44 For every tree is known by its own fruit. For people do not pick figs from thornbushes, nor do they gather grapes from brambles. 45 A good person out of the store of goodness in his heart produces good, but an evil person out of a store of evil produces evil; for from the fullness of the heart the mouth speaks.
Effective compliance with the teaching of the sermon on the plain can come only from a heart that has been converted to the gracious God proclaimed in Jesus’ kingdom ministry (read James3:1-18).
St. Charles Borromeo Catholic Church, Picayune, MS http://www.scborromeo.org
EIGHTH SUNDAY IN ORDINARY TIME
SUNDAY, MARCH 3, LUKE 6:39-45
(Sirach 27:4-7; Psalm 92; 1 Corinthians 15:54-58)
SUNDAY, MARCH 3, LUKE 6:39-45
(Sirach 27:4-7; Psalm 92; 1 Corinthians 15:54-58)
KEY VERSE: "Why do you notice the splinter in your brother's eye, but do not perceive the wooden beam in your own?" (v.41).
TO KNOW: Jesus taught his disciples to love their enemies (v.27-36), and to be forgiving, non-judgmental and generous toward others (v.37-38). His disciples must be clear-sighted in their understanding of the gospel. They are hypocrites if they criticize others yet are blind to their own faults. One who is blind cannot guide another sightless person. Both will stumble and fall. The disciples cannot lead others unless they are able to see their own defects and limitations. Then they will understand when others fail, and can help them overcome their wrongdoings. When these future leaders of the Church are fully trained, they will resemble their teacher, Jesus.
TO LOVE: Am I quick to point out the mistakes of others that I make myself?
TO SERVE: Lord Jesus, open my eyes to my own faults so that I will not be judgmental of another's shortcomings.
Sunday 3 March 2019
Ecclesiasticus 27:4-7. Psalm 91(92):2-3, 13-16. 1 Corinthians
14:54-58. Luke 6:39-45
Lord, it is good to give thanks to you – Psalm 91(92):2-3,
13-16.
Today’s psalm proclaims the transforming power of gratitude:
‘Lord, it is good to give thanks to you.’ When we become aware of the many
gifts we have received, we find it easier to sing praise to God’s holy name. As
we learn to ‘proclaim your kindness at dawn and your faithfulness throughout
the night’ we come to see our lives as soaked with God’s presence.
The invitation is to collaborate with God in the dynamic
movement of creation and redemption at work in our world. Today let us bring
our desires before the Lord so that we may ‘flourish in the courts of our God’.
The psalmist announces that even to old age shall we bear fruit
in the presence of the Lord. The one who carries justice to peoples brings
peace to hearts. He will be sure to send us out with strength and courage.
Saint Katharine Drexel
Saint of the Day for March 3
(November 26, 1858 -March 3, 1955)
 |
| Saint Stephen, Martyr Roman Catholic Church, Chesapeake, Virginia | Stained glass of Saint Katharine Drexel | photo by Nheyob |
Katharine Drexel’s Story
If your father is an international banker and you ride in a
private railroad car, you are not likely to be drawn into a life of voluntary
poverty. But if your mother opens your home to the poor three days each week
and your father spends half an hour each evening in prayer, it is not
impossible that you will devote your life to the poor and give away millions of
dollars. Katharine Drexel did that.
Born in Philadelphia in 1858, she had an excellent education and
traveled widely. As a rich girl, Katharine also had a grand debut into society.
But when she nursed her stepmother through a three-year terminal illness, she
saw that all the Drexel money could not buy safety from pain or death, and her
life took a profound turn.
Katharine had always been interested in the plight of the
Indians, having been appalled by what she read in Helen Hunt Jackson’s A
Century of Dishonor. While on a European tour, she met Pope Leo XIII and
asked him to send more missionaries to Wyoming for her friend Bishop James
O’Connor. The pope replied, “Why don’t you become a missionary?” His answer
shocked her into considering new possibilities.
Back home, Katharine visited the Dakotas, met the Sioux leader
Red Cloud and began her systematic aid to Indian missions.
Katharine Drexel could easily have married. But after much
discussion with Bishop O’Connor, she wrote in 1889, “The feast of Saint Joseph
brought me the grace to give the remainder of my life to the Indians and the
Colored.” Newspaper headlines screamed “Gives Up Seven Million!”
After three and a half years of training, Mother Drexel and her
first band of nuns—Sisters of the Blessed Sacrament for Indians and
Colored—opened a boarding school in Santa Fe. A string of foundations followed.
By 1942, she had a system of black Catholic schools in 13 states, plus 40
mission centers and 23 rural schools. Segregationists harassed her work, even
burning a school in Pennsylvania. In all, she established 50 missions for
Indians in 16 states.
Two saints met when Mother Drexel was advised by Mother Cabrini
about the “politics” of getting her order’s Rule approved in Rome. Her crowning
achievement was the founding of Xavier University in New Orleans, the first
Catholic university in the United States for African Americans.
At 77, Mother Drexel suffered a heart attack and was forced to
retire. Apparently her life was over. But now came almost 20 years of quiet,
intense prayer from a small room overlooking the sanctuary. Small notebooks and
slips of paper record her various prayers, ceaseless aspirations, and
meditations. She died at 96 and was canonized in 2000.
Reflection
Saints have always said the same thing: Pray, be humble, accept
the cross, love and forgive. But it is good to hear these things in the
American idiom from one who, for instance, had her ears pierced as a teenager,
who resolved to have “no cake, no preserves,” who wore a watch, was interviewed
by the press, traveled by train, and could concern herself with the proper size
of pipe for a new mission. These are obvious reminders that holiness can be
lived in today’s culture as well as in that of Jerusalem or Rome.
Lectio Divina: 8th Sunday of Ordinary Time (C)
Lectio Divina
Sunday, March 3, 2019
8th Sunday of Ordinary time (C)
A parable which calls us to conversion
The Tree is recognized by its fruit.
Luke 6:39-45
A parable which calls us to conversion
The Tree is recognized by its fruit.
Luke 6:39-45
1. OPENING PRAYER
Oh Holy Spirit, come to my aid in my weakness and teach me to
pray. Spirit of the Father, without You I do not know what to ask for nor how
to ask for it. But You Yourself come to my assistance and pray to the Father on
my behalf, with sighs which no words can express. Oh Spirit of God, you know
what is in my heart: pray in me as the Father desires. Oh Holy Spirit, come to
the aid of my weakness and teach me how to pray. Amen.
(Cf Rm 8:26-27)
(Cf Rm 8:26-27)
2. LECTIO: THE READING
a) A key to the Reading
Today’s Gospel presents us with passages from the teachings
which Jesus pronounced on the plain, after having spent the night in prayer (Lk
6:12), and after having called the Twelve to be His apostles (Lk 6:13-14). Many
of these teachings, woven together in this discourse, were pronounced by Jesus
on other occasions. But, imitating Matthew, Luke places them all together in
this Sermon on the Plain.
b) A division of the Text to facilitate our
Reading
Lk 6:39: The parable of the blind leading the blind.
Lk 6:40: The disciple and the teacher.
Lk 6:41-42: The splinter in the eye of your brother.
Lk 6:43-45: The parable of the tree that produces good fruit.
Lk 6:40: The disciple and the teacher.
Lk 6:41-42: The splinter in the eye of your brother.
Lk 6:43-45: The parable of the tree that produces good fruit.
c) The Text: Luke, 6:39-45
Jesus told his disciples a parable, "Can a blind person
guide a blind person? Will not both fall into a pit? No disciple is superior to
the teacher; but when fully trained, every disciple will be like his teacher.
Why do you notice the splinter in your brother's eye, but do not perceive the
wooden beam in your own? How can you say to your brother, 'Brother, let me
remove that splinter in your eye,' when you do not even notice the wooden beam
in your own eye? You hypocrite! Remove the wooden beam from your eye first;
then you will see clearly to remove the splinter in your brother's eye. "A
good tree does not bear rotten fruit, nor does a rotten tree bear good fruit.
For every tree is known by its own fruit. For people do not pick figs from
thornbushes, nor do they gather grapes from brambles. A good person out of the
store of goodness in his heart produces good, but an evil person out of a store
of evil produces evil; for from the fullness of the heart the mouth
speaks."
3. A MOMENT OF SILENT PRAYER
So that the Word of God can penetrate our hearts and enlighten
our lives.
4. SOME QUESTIONS
To assist our meditation and prayer.
- Have you ever put yourself in the situation of a blind
person? What did you experience?
- The splinter and log in one’s eye. How do I relate to others? At home, in my family, at work, with colleagues, in community, with brothers and sisters?
- There is no shortage of “spin” and interpretation of the Gospel these days. How can we use this passage as guidance in discerning the truth?
- The Teacher and the disciple. What kind of a disciple of Jesus am I?
- What is the spiritual state of my heart?
- The splinter and log in one’s eye. How do I relate to others? At home, in my family, at work, with colleagues, in community, with brothers and sisters?
- There is no shortage of “spin” and interpretation of the Gospel these days. How can we use this passage as guidance in discerning the truth?
- The Teacher and the disciple. What kind of a disciple of Jesus am I?
- What is the spiritual state of my heart?
5. FOR THOSE WHO WISH TO GO DEEPER INTO THE TEXT
Lk 6:39: The parable of the blind leading the blind.
Jesus tells a parable to the disciples: "Can a blind man
lead another blind man? Will not both fall into a hole? " A parable of one
line, very similar to the warnings that, in the Gospel of Matthew, are
addressed to the Pharisees: "Woe to you, blind guides!" (Mt
23:16,17,19,24,26). Here, in the context of the Gospel of Luke, this parable is
addressed to the animators of the communities who consider themselves to be
masters of the truth, superior to others. This is why they are blind guides.
Lk 6:40: The Disciple and the Teacher
"The disciple is not superior to the teacher; but each well
trained student will be like his teacher." Jesus is the Master. Not the
professor. The professor in the classroom teaches different subjects, but does
not live with the students. The Teacher does not give lessons, He lives with
His pupils. His subject matter is Himself, His testimony of life, His way of
living the things He teaches. Living with the Teacher entails three aspects:
(a) The Teacher is the model or example to be imitated (cf. Jn 13:13-15);
(b) The disciple not only contemplates and imitates the Teacher, but He also
commits Himself to the destiny of the Master, with His temptations (Lk 22:28),
with His persecution (Mt 10:24-25), and with His death (Jn. 11:16); (c) He
not only imitates the model and not only undertakes the commitment, but He
comes to identify Himself with Him: "I no longer live, but Christ lives in
Me" (Gal 2:20). This third aspect is the mystical dimension of the
following of Jesus, fruit of the action of the Spirit.
Lk 6:41: The splinter in the eye of your brother.
“Why do you observe the splinter in your brother's eye and never
notice the great log in your own? How can you say to your brother,
"Brother, let me take out that splinter in your eye," when you cannot
see the great log in your own? Hypocrite! Take the log out of your own eye
first, and then you will see clearly enough to take out the
splinter in your brother's eye.”
In the Sermon on the Mount, Matthew deals with the same theme
and explains the parable of the splinter in the eye a little better. Jesus asks
for a creative attitude that enables us to meet the other without judging him,
without preconceptions and rationalizations, accepting him as a brother (Mt
7:1-5). This total openness towards the other, considered as brother or sister,
will only arise in us when we are able to relate to God with the total trust of
children (Mt 7:7-11).
Lk 6:43-45: The parable of the tree that produces good
fruit.
“'There is no sound tree that produces rotten fruit, nor again a
rotten tree that produces sound fruit. Every tree can be told by its own
fruit: people do not pick figs from thorns, nor gather grapes from brambles.” The
letter of the apostle James serves as a commentary to these words of
Jesus: “Does any water supply give a flow of fresh water
and salt water out of the same pipe? Can a fig tree yield
olives, my brothers, or a vine yield figs? No more can sea water yield fresh
water” (Jm 3:11-12). A well-formed person in the tradition of
community living develops a good character within himself that leads him to
practice goodness. "He draws out good from the good treasure of his
heart." But the person who does not pay attention to his formation will
have difficulty producing good things. On the contrary, "evil draws evil
out of its evil treasure, because the mouth speaks from the fullness of the
heart". Regarding the "good treasure of the heart" it is worth
remembering what the book of Sirach says about the heart, source of good advice:
"Attend the counsel of your heart, because no one is more faithful to you.
In fact, the conscience of a man sometimes warns him better than seven
sentinels perched on a watchtower to spy. For all these things invoke the Most
High, so that He may lead your way according to truth" (Sir 37:13-15).
6. ORATIO
Psalm 16 (15)
Protect me, O God, in You is my refuge.
To Yahweh I say, “You are my Lord,
my happiness is in none of the sacred spirits of the earth.”
They only take advantage of all who love them.
People flock to their teeming idols.
Never shall I pour libations to them!
Never take their names on my lips.
My birthright, my cup is Yahweh;
You, You alone, hold my lot secure.
The measuring-line marks out for me a delightful place,
my birthright is all I could wish.
I bless Yahweh who is my counselor,
even at night my heart instructs me.
I keep Yahweh before me always,
for with Him at my right hand, nothing can shake me
So my heart rejoices, my soul delights,
my body too will rest secure,
for You will not abandon me to Sheol,
You cannot allow Your faithful servant to see the abyss.
You will teach me the path of life,
unbounded joy in Your presence,
at Your right hand everlasting pleasures.
Protect me, O God, in You is my refuge.
To Yahweh I say, “You are my Lord,
my happiness is in none of the sacred spirits of the earth.”
They only take advantage of all who love them.
People flock to their teeming idols.
Never shall I pour libations to them!
Never take their names on my lips.
My birthright, my cup is Yahweh;
You, You alone, hold my lot secure.
The measuring-line marks out for me a delightful place,
my birthright is all I could wish.
I bless Yahweh who is my counselor,
even at night my heart instructs me.
I keep Yahweh before me always,
for with Him at my right hand, nothing can shake me
So my heart rejoices, my soul delights,
my body too will rest secure,
for You will not abandon me to Sheol,
You cannot allow Your faithful servant to see the abyss.
You will teach me the path of life,
unbounded joy in Your presence,
at Your right hand everlasting pleasures.
7. FINAL PRAYER
God of love, You are a God of peace and unity,
You are the only one who can dispense harmony.
The new commandment You gave us
through Your Only Son
to love one another as You loved us,
wounds our heart and overwhelms us.
In fact, we know the harsh resistance of our pride
and of our infidelities.
But You gave us Your very beloved Son
for our life and our salvation.
We pray, Father,
give Your servants a humble spirit,
far from every bad intention,
a pure conscience and sincere thoughts and feelings.
Give us a heart capable of loving all our brethren
to exchange a holy embrace of love and peace.
Following the example of Your holy apostles and disciples,
let us sincerely encounter each other in Your holy Spirit
by the grace of Jesus Christ,
the Immaculate Lamb,
who redeemed us with His blood
and Who made us a holy people
to manifest the glory of Your name.
Blessing You for ever and ever. Amen.
(From the Coptic Liturgy of St. Cyril)
You are the only one who can dispense harmony.
The new commandment You gave us
through Your Only Son
to love one another as You loved us,
wounds our heart and overwhelms us.
In fact, we know the harsh resistance of our pride
and of our infidelities.
But You gave us Your very beloved Son
for our life and our salvation.
We pray, Father,
give Your servants a humble spirit,
far from every bad intention,
a pure conscience and sincere thoughts and feelings.
Give us a heart capable of loving all our brethren
to exchange a holy embrace of love and peace.
Following the example of Your holy apostles and disciples,
let us sincerely encounter each other in Your holy Spirit
by the grace of Jesus Christ,
the Immaculate Lamb,
who redeemed us with His blood
and Who made us a holy people
to manifest the glory of Your name.
Blessing You for ever and ever. Amen.
(From the Coptic Liturgy of St. Cyril)
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