Eighteenth Sunday in Ordinary Time
Lectionary: 114
Lectionary: 114
Vanity of vanities, says Qoheleth,
vanity of vanities! All things are vanity!
Here is one who has labored with wisdom and knowledge and skill,
and yet to another who has not labored over it,
he must leave property.
This also is vanity and a great misfortune.
For what profit comes to man from all the toil and anxiety of heart
with which he has labored under the sun?
All his days sorrow and grief are his occupation;
even at night his mind is not at rest.
This also is vanity.
vanity of vanities! All things are vanity!
Here is one who has labored with wisdom and knowledge and skill,
and yet to another who has not labored over it,
he must leave property.
This also is vanity and a great misfortune.
For what profit comes to man from all the toil and anxiety of heart
with which he has labored under the sun?
All his days sorrow and grief are his occupation;
even at night his mind is not at rest.
This also is vanity.
Responsorial
PsalmPS 90:3-4, 5-6, 12-13, 14
AND 17
R. (1) If
today you hear his voice, harden not your hearts.
You turn man back to dust,
saying, “Return, O children of men.”
For a thousand years in your sight
are as yesterday, now that it is past,
or as a watch of the night.
R. If today you hear his voice, harden not your hearts.
You make an end of them in their sleep;
the next morning they are like the changing grass,
Which at dawn springs up anew,
but by evening wilts and fades.
R. If today you hear his voice, harden not your hearts.
Teach us to number our days aright,
that we may gain wisdom of heart.
Return, O LORD! How long?
Have pity on your servants!
R. If today you hear his voice, harden not your hearts.
Fill us at daybreak with your kindness,
that we may shout for joy and gladness all our days.
And may the gracious care of the LORD our God be ours;
prosper the work of our hands for us!
Prosper the work of our hands!
R. If today you hear his voice, harden not your hearts.
You turn man back to dust,
saying, “Return, O children of men.”
For a thousand years in your sight
are as yesterday, now that it is past,
or as a watch of the night.
R. If today you hear his voice, harden not your hearts.
You make an end of them in their sleep;
the next morning they are like the changing grass,
Which at dawn springs up anew,
but by evening wilts and fades.
R. If today you hear his voice, harden not your hearts.
Teach us to number our days aright,
that we may gain wisdom of heart.
Return, O LORD! How long?
Have pity on your servants!
R. If today you hear his voice, harden not your hearts.
Fill us at daybreak with your kindness,
that we may shout for joy and gladness all our days.
And may the gracious care of the LORD our God be ours;
prosper the work of our hands for us!
Prosper the work of our hands!
R. If today you hear his voice, harden not your hearts.
Reading 2COL 3:1-5, 9-11
Brothers and sisters:
If you were raised with Christ, seek what is above,
where Christ is seated at the right hand of God.
Think of what is above, not of what is on earth.
For you have died,
and your life is hidden with Christ in God.
When Christ your life appears,
then you too will appear with him in glory.
Put to death, then, the parts of you that are earthly:
immorality, impurity, passion, evil desire,
and the greed that is idolatry.
Stop lying to one another,
since you have taken off the old self with its practices
and have put on the new self,
which is being renewed, for knowledge,
in the image of its creator.
Here there is not Greek and Jew,
circumcision and uncircumcision,
barbarian, Scythian, slave, free;
but Christ is all and in all.
If you were raised with Christ, seek what is above,
where Christ is seated at the right hand of God.
Think of what is above, not of what is on earth.
For you have died,
and your life is hidden with Christ in God.
When Christ your life appears,
then you too will appear with him in glory.
Put to death, then, the parts of you that are earthly:
immorality, impurity, passion, evil desire,
and the greed that is idolatry.
Stop lying to one another,
since you have taken off the old self with its practices
and have put on the new self,
which is being renewed, for knowledge,
in the image of its creator.
Here there is not Greek and Jew,
circumcision and uncircumcision,
barbarian, Scythian, slave, free;
but Christ is all and in all.
AlleluiaMT 5:3
R. Alleluia,
alleluia.
Blessed are the poor in spirit,
for theirs is the kingdom of heaven.
R. Alleluia, alleluia.
Blessed are the poor in spirit,
for theirs is the kingdom of heaven.
R. Alleluia, alleluia.
GospelLK 12:13-21
Someone in the crowd said to Jesus,
“Teacher, tell my brother to share the inheritance with me.”
He replied to him,
“Friend, who appointed me as your judge and arbitrator?”
Then he said to the crowd,
“Take care to guard against all greed,
for though one may be rich,
one’s life does not consist of possessions.”
Then he told them a parable.
“There was a rich man whose land produced a bountiful harvest.
He asked himself, ‘What shall I do,
for I do not have space to store my harvest?’
And he said, ‘This is what I shall do:
I shall tear down my barns and build larger ones.
There I shall store all my grain and other goods
and I shall say to myself, “Now as for you,
you have so many good things stored up for many years,
rest, eat, drink, be merry!”’
But God said to him,
‘You fool, this night your life will be demanded of you;
and the things you have prepared, to whom will they belong?’
Thus will it be for all who store up treasure for themselves
but are not rich in what matters to God.”
“Teacher, tell my brother to share the inheritance with me.”
He replied to him,
“Friend, who appointed me as your judge and arbitrator?”
Then he said to the crowd,
“Take care to guard against all greed,
for though one may be rich,
one’s life does not consist of possessions.”
Then he told them a parable.
“There was a rich man whose land produced a bountiful harvest.
He asked himself, ‘What shall I do,
for I do not have space to store my harvest?’
And he said, ‘This is what I shall do:
I shall tear down my barns and build larger ones.
There I shall store all my grain and other goods
and I shall say to myself, “Now as for you,
you have so many good things stored up for many years,
rest, eat, drink, be merry!”’
But God said to him,
‘You fool, this night your life will be demanded of you;
and the things you have prepared, to whom will they belong?’
Thus will it be for all who store up treasure for themselves
but are not rich in what matters to God.”
Meditation:
Be rich towards God
Have
you ever tried to settle a money dispute or an inheritance issue? Inheritance
disputes are rarely ever easy to resolve, especially when the relatives or
close associates of the deceased benefactor cannot agree on who should get what
and who should get the most. Why did Jesus refuse to settle an inheritance
dispute between two brothers? He saw that the heart of the issue was not
justice or fairness but rather greed and possessiveness.
Loving
possessions rather than loving my neighbor
The ten commandments were summarized into two prohibitions - do not worship false idols and do not covet what belongs to another. It's the flip side of the two great commandments - love God and love your neighbor. Jesus warned the man who wanted half of his brother's inheritance to "beware of all covetousness." To covet is to wish to get wrongfully what another possesses or to begrudge what God has given to another. Jesus restates the commandment "do not covet", but he also states that a person's life does not consist in the abundance of his or her possessions.
The ten commandments were summarized into two prohibitions - do not worship false idols and do not covet what belongs to another. It's the flip side of the two great commandments - love God and love your neighbor. Jesus warned the man who wanted half of his brother's inheritance to "beware of all covetousness." To covet is to wish to get wrongfully what another possesses or to begrudge what God has given to another. Jesus restates the commandment "do not covet", but he also states that a person's life does not consist in the abundance of his or her possessions.
August
of Hippo (354-430 AD) comments on Jesus' words to the brother who wanted more:
Greed wants to divide, just as love desires to gather.
What is the significance of 'guard against all greed,' unless it is 'fill
yourselves with love?' We, possessing love for our portion, inconvenience the
Lord because of our brother just as that man did against his brother, but we do
not use the same plea. He said, 'Master, tell my brother to divide the
inheritance with me.' We say, 'Master, tell my brother that he may have my
inheritance.' (Sermon 265.9)
The
fool who was possessed by his riches
Jesus reinforces his point with a parable about a foolish rich man (Luke 12:16-21). Why does Jesus call this wealthy landowner a fool? Jesus does not fault the rich man for his industriousness and skill in acquiring wealth, but rather for his egoism and selfishness - it's mine, all mine, and no one else's. This parable is similar to the parable of the rich man who refused to give any help to the beggar Lazarus (Luke 16:19-31). The rich fool had lost the capacity to be concerned for others. His life was consumed with his possessions and his only interests were in himself. His death was the final loss of his soul! What is Jesus' lesson on using material possessions? It is in giving that we receive. Those who are rich towards God receive ample reward - not only in this life - but in eternity as well.
Jesus reinforces his point with a parable about a foolish rich man (Luke 12:16-21). Why does Jesus call this wealthy landowner a fool? Jesus does not fault the rich man for his industriousness and skill in acquiring wealth, but rather for his egoism and selfishness - it's mine, all mine, and no one else's. This parable is similar to the parable of the rich man who refused to give any help to the beggar Lazarus (Luke 16:19-31). The rich fool had lost the capacity to be concerned for others. His life was consumed with his possessions and his only interests were in himself. His death was the final loss of his soul! What is Jesus' lesson on using material possessions? It is in giving that we receive. Those who are rich towards God receive ample reward - not only in this life - but in eternity as well.
Where
is your treasure?
In this little parable Jesus probes our heart - where is your treasure? Treasure has a special connection to the heart, the place of desire and longing, the place of will and focus. The thing we most set our heart on is our highest treasure. What do you treasure above all else?
In this little parable Jesus probes our heart - where is your treasure? Treasure has a special connection to the heart, the place of desire and longing, the place of will and focus. The thing we most set our heart on is our highest treasure. What do you treasure above all else?
"Lord
Jesus, free my heart from all possessiveness and from coveting what belongs to
another. May I desire you alone as the one true treasure worth possessing above
all else. Help me to make good use of the material blessings you give me that I
may use them generously for your glory and for the good of others."
Daily
Quote from the early church fathers: Surrounded by wealth, blind to charity,
by Cyril of Alexandria (376-444 AD)
"'What
does the rich man do, surrounded by a great supply of many blessings beyond all
numbering? In distress and anxiety, he speaks the words of poverty. He says,
'What should I do?' ... He does not look to the future. He does not raise his
eyes to God. He does not count it worth his while to gain for the mind those
treasures that are above in heaven. He does not cherish love for the poor or
desire the esteem it gains. He does not sympathize with suffering. It gives him
no pain nor awakens his pity. Still more irrational, he settles for himself the
length of his life, as if he would also reap this from the ground. He says, 'I
will say to myself, "Self, you have goods laid up for many years. Eat,
drink, and enjoy yourself." 'O rich man,' one may say, "You have
storehouses for your fruits, but where will you receive your many years? By the
decree of God, your life is shortened." 'God,' it tells us, 'said to him,
"You fool, this night they will require of you your soul. Whose will these
things be that you have prepared?" (excerpt from COMMENTARY
ON LUKE, HOMILY 89)
18th 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 - Ecclesiastes 1:2, 2:21-23
Ecclesiastes is fourth in the order of the wisdom books of the Old Testament [the others being Job, Psalms, Proverbs, and after Ecclesiastes, Song of Songs (Song of Solomon/Canticle of Canticles) and Sirach complete the wisdom books]. Ecclesiastes is the Greek equivalent of the Hebrew title. It appears in many older Bibles under this Hebrew name, Qoheleth, which means “preacher” and comes from the start of the book “The words of the preacher, the son of David, king in Jerusalem.” Qoheleth is not a proper name, it describes the position of one who speaks in an assembly. Hence Ecclesiastes is usually understood to be a qualified teacher, the leader of an assembly of wise men. The reference to his being the son of David is typical of pseudoepigraphical literature’s tendency to attribute the work of an unknown author to some illustrious person in order to give it greater credence. In this instance, the sacred writer chose to put the fruit of his reflections under the patronage of the most outstanding of Israel’s wise men. Ecclesiastes is one of the five scrolls which were read on the feast of Tabernacles, the others being Song of Songs, Ruth, Lamentations, and Esther. The book’s twelve chapters all deal with the same theme – the uselessness of human things, which it describes as “vanity of vanities”. Put another way, it discusses the problem “What value has this earthly life for man?” Regarded from the viewpoint of the pessimist, this earthly life has no value. All is vanity. All human endeavor is a “pursuing of the wind.” There is an eternal sameness in things.
But we must remember that there is another aspect to life. Not everyone looks upon it with the eyes of a pessimist. Man can be relatively happy. Therefore let him enjoy life and the good things which it offers: but let him be mindful of his end; let him fear God and keep His commandments.
1:2 Vanity of vanities,
Vanity is a favorite word which is used 35 times in this book. It literally means “breath” or “vapor” and is used in the Psalms (39:6-7; 94:11, etc.) to indicate something that is transient, worthless, and empty.
says Qoheleth,
The name “Qoheleth” designates someone who has some relationship to a congregation, perhaps indicating a particular office such as teacher.
vanity of vanities! All things are vanity! 2:21 For here is a man who has labored with wisdom and knowledge and skill, and to another, who has not labored over it, he must leave his property. This also is vanity and a great misfortune. 22 For what profit comes to a man from all the toil and anxiety of heart with which he has labored under the sun? 23 All his days sorrow and grief are his occupation; even at night his mind is not at rest. This also is vanity.
Qoheleth at first enjoyed the fruits of his labor (2:10), but now he finds reason to detest them because they must be left to an heir who may play the fool with them (2:18-19) and who certainly will not have labored for them with all the sorrows and trials which accompany toil. Since work is arduous, and long-range planning for one’s possessions is impossible, Qoheleth concludes that what is good is to find present enjoyment in the modest fruits of modest toil. Unfortunately the ability to enjoy is a gift of God which some do not receive, and that is another vanity in life.
2nd Reading - Colossians 3:1-5, 9-11
In last week’s epistle reading we heard Saint Paul instruct us about baptism (the circumcision of Christ) being the rite of initiation into God’s family in the New Covenant, the rite in the Old Covenant having been circumcision of the flesh. Today we hear the beginning of his instruction to us on living the Christian life. The part we hear today appears to be an early baptismal instruction.
3:1 If then you were raised with Christ, seek what is above,
The contrast between the “things above” and the “things of earth” is to be understood especially in view of the matters of Jewish law which Saint Paul has discussed in the preceding verses (dietary practices, new moon festival observances, etc.). These are material religious practices which are in opposition to Christ’s victorious presence.
where Christ is seated at the right hand of God.
The expression from Psalm 110:1 implies His position of lordship and complete victory.
2 Think of what is above, not of what is on earth.
“Let us think upon the things that are above, on the heavenly things, and meditate on them, where Christ has been lifted up and exalted. But let us forsake the world which is not ours, that we may arrive at the place to which we have been invited. Let us raise up our eyes on high, that we may see the splendor which shall be revealed.” [Aphraatees the Persian Sage (A.D. 336-345), Treatises 6,1]
3 For you have died, and your life is hidden with Christ in God.
A definitive change (separation from material practices) since baptism which is continuous since that time. There may be a play on the contrast between a body being “hidden in the earth” at death and being “hidden in Christ” through a death to sin and separation from material things.
4 When Christ your life appears, then you too will appear with him in glory.
A definite reference to the future resurrection, although the main emphasis has been on the present resurrection with Christ
“But what did he go on to say? ‘When Christ appears, your life, then you also will appear with Him in glory.’ So now is the time for groaning, then it will be for rejoicing; now for desiring, then for embracing. What we desire now is not present; but let us not falter in desire; let long, continuous desire be our daily exercise, because the one who made the promise doesn’t cheat us.” [Saint Ambrose of Milan (ca. A.D. 385), Sermons 350A,4]
5 Put to death, then, the parts of you that are earthly:
In baptism you died to earthly things and became reborn in Christ; an absolute separation from the former type of life. Paul requires a radical self-denial which puts aside a self-centered life and instead focuses on the unity of the community.
immorality, impurity, passion, evil desire, and the greed that is idolatry.
The intervening verses (which we do not hear today) form a catalog of vices. The first five vices (contained in our reading today as part of verse 5) are mostly sins against purity. In verse 8 is another group of five which concern anger and sins of the tongue.
9 Stop lying to one another, since you have taken off the old self with its practices 10 and have put on the new self, which is being renewed, for knowledge, in the image of its creator.
This is a corporate figure (see 1 Corinthians 15:45-47). The Christian embraces a new corporate community life in Christ.
“Seek nothing with exterior gold and bodily adornment; but consider the garment as one worthy to adorn him who is according to the image of his Creator, as the apostle says: ‘Stripping off the old man, and putting on the new, one that is being renewed unto perfect knowledge according to the image of his Creator.’ And he who has put on ‘the heart of mercy, kindness, humility, patience and meekness’ is clothed within and has adorned the inner man.” [Saint Basil the Great (ca. A.D. 370), Homilies 17,11]
11 Here there is not Greek and Jew, circumcision and uncircumcision,
In Christ, head of a new humanity, the great social barriers of race, culture, and state of life are broken down.
barbarian,
The term is barbaros which is translated here as “barbarian,” refers to a person who did not know Greek.
Scythian,
The equivalent of saying “a savage from the north”
slave, free; but Christ is all and in all.
Christ breaks down such distinctions and He is really all that matters because He is completely victorious and Lord of all (verse 1).
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 - Ecclesiastes 1:2, 2:21-23
Ecclesiastes is fourth in the order of the wisdom books of the Old Testament [the others being Job, Psalms, Proverbs, and after Ecclesiastes, Song of Songs (Song of Solomon/Canticle of Canticles) and Sirach complete the wisdom books]. Ecclesiastes is the Greek equivalent of the Hebrew title. It appears in many older Bibles under this Hebrew name, Qoheleth, which means “preacher” and comes from the start of the book “The words of the preacher, the son of David, king in Jerusalem.” Qoheleth is not a proper name, it describes the position of one who speaks in an assembly. Hence Ecclesiastes is usually understood to be a qualified teacher, the leader of an assembly of wise men. The reference to his being the son of David is typical of pseudoepigraphical literature’s tendency to attribute the work of an unknown author to some illustrious person in order to give it greater credence. In this instance, the sacred writer chose to put the fruit of his reflections under the patronage of the most outstanding of Israel’s wise men. Ecclesiastes is one of the five scrolls which were read on the feast of Tabernacles, the others being Song of Songs, Ruth, Lamentations, and Esther. The book’s twelve chapters all deal with the same theme – the uselessness of human things, which it describes as “vanity of vanities”. Put another way, it discusses the problem “What value has this earthly life for man?” Regarded from the viewpoint of the pessimist, this earthly life has no value. All is vanity. All human endeavor is a “pursuing of the wind.” There is an eternal sameness in things.
But we must remember that there is another aspect to life. Not everyone looks upon it with the eyes of a pessimist. Man can be relatively happy. Therefore let him enjoy life and the good things which it offers: but let him be mindful of his end; let him fear God and keep His commandments.
1:2 Vanity of vanities,
Vanity is a favorite word which is used 35 times in this book. It literally means “breath” or “vapor” and is used in the Psalms (39:6-7; 94:11, etc.) to indicate something that is transient, worthless, and empty.
says Qoheleth,
The name “Qoheleth” designates someone who has some relationship to a congregation, perhaps indicating a particular office such as teacher.
vanity of vanities! All things are vanity! 2:21 For here is a man who has labored with wisdom and knowledge and skill, and to another, who has not labored over it, he must leave his property. This also is vanity and a great misfortune. 22 For what profit comes to a man from all the toil and anxiety of heart with which he has labored under the sun? 23 All his days sorrow and grief are his occupation; even at night his mind is not at rest. This also is vanity.
Qoheleth at first enjoyed the fruits of his labor (2:10), but now he finds reason to detest them because they must be left to an heir who may play the fool with them (2:18-19) and who certainly will not have labored for them with all the sorrows and trials which accompany toil. Since work is arduous, and long-range planning for one’s possessions is impossible, Qoheleth concludes that what is good is to find present enjoyment in the modest fruits of modest toil. Unfortunately the ability to enjoy is a gift of God which some do not receive, and that is another vanity in life.
2nd Reading - Colossians 3:1-5, 9-11
In last week’s epistle reading we heard Saint Paul instruct us about baptism (the circumcision of Christ) being the rite of initiation into God’s family in the New Covenant, the rite in the Old Covenant having been circumcision of the flesh. Today we hear the beginning of his instruction to us on living the Christian life. The part we hear today appears to be an early baptismal instruction.
3:1 If then you were raised with Christ, seek what is above,
The contrast between the “things above” and the “things of earth” is to be understood especially in view of the matters of Jewish law which Saint Paul has discussed in the preceding verses (dietary practices, new moon festival observances, etc.). These are material religious practices which are in opposition to Christ’s victorious presence.
where Christ is seated at the right hand of God.
The expression from Psalm 110:1 implies His position of lordship and complete victory.
2 Think of what is above, not of what is on earth.
“Let us think upon the things that are above, on the heavenly things, and meditate on them, where Christ has been lifted up and exalted. But let us forsake the world which is not ours, that we may arrive at the place to which we have been invited. Let us raise up our eyes on high, that we may see the splendor which shall be revealed.” [Aphraatees the Persian Sage (A.D. 336-345), Treatises 6,1]
3 For you have died, and your life is hidden with Christ in God.
A definitive change (separation from material practices) since baptism which is continuous since that time. There may be a play on the contrast between a body being “hidden in the earth” at death and being “hidden in Christ” through a death to sin and separation from material things.
4 When Christ your life appears, then you too will appear with him in glory.
A definite reference to the future resurrection, although the main emphasis has been on the present resurrection with Christ
“But what did he go on to say? ‘When Christ appears, your life, then you also will appear with Him in glory.’ So now is the time for groaning, then it will be for rejoicing; now for desiring, then for embracing. What we desire now is not present; but let us not falter in desire; let long, continuous desire be our daily exercise, because the one who made the promise doesn’t cheat us.” [Saint Ambrose of Milan (ca. A.D. 385), Sermons 350A,4]
5 Put to death, then, the parts of you that are earthly:
In baptism you died to earthly things and became reborn in Christ; an absolute separation from the former type of life. Paul requires a radical self-denial which puts aside a self-centered life and instead focuses on the unity of the community.
immorality, impurity, passion, evil desire, and the greed that is idolatry.
The intervening verses (which we do not hear today) form a catalog of vices. The first five vices (contained in our reading today as part of verse 5) are mostly sins against purity. In verse 8 is another group of five which concern anger and sins of the tongue.
9 Stop lying to one another, since you have taken off the old self with its practices 10 and have put on the new self, which is being renewed, for knowledge, in the image of its creator.
This is a corporate figure (see 1 Corinthians 15:45-47). The Christian embraces a new corporate community life in Christ.
“Seek nothing with exterior gold and bodily adornment; but consider the garment as one worthy to adorn him who is according to the image of his Creator, as the apostle says: ‘Stripping off the old man, and putting on the new, one that is being renewed unto perfect knowledge according to the image of his Creator.’ And he who has put on ‘the heart of mercy, kindness, humility, patience and meekness’ is clothed within and has adorned the inner man.” [Saint Basil the Great (ca. A.D. 370), Homilies 17,11]
11 Here there is not Greek and Jew, circumcision and uncircumcision,
In Christ, head of a new humanity, the great social barriers of race, culture, and state of life are broken down.
barbarian,
The term is barbaros which is translated here as “barbarian,” refers to a person who did not know Greek.
Scythian,
The equivalent of saying “a savage from the north”
slave, free; but Christ is all and in all.
Christ breaks down such distinctions and He is really all that matters because He is completely victorious and Lord of all (verse 1).
Gospel - Luke 12:13-21
Since our encounter with Jesus last week where He gave us the “our Father,” a prayer which is distinctive to Christians, He has driven a demon out of a mute man and has been accused of using the power of Beelzebul, has taught several parables and pronounced six woes on the Pharisees. During this time, a crowd of many thousands has gathered and Jesus is now teaching them. What we hear today is the parable of the rich fool, a parable which is found only in the Gospel of Luke.
13 Someone in the crowd said to him, “Teacher, tell my brother to share the inheritance with me.”
The Mishnah (the first section of the Talmud, comprising a collection of early oral interpretations of the scriptures as compiled about A.D. 200) has a section on inheritance (Numbers 27:1-11; Deuteronomy 21:15ff.), to guide the rabbis when they were consulted. Jesus avoids family disputes over money. He instead points out the deleterious effects possessions can have on disciples.
14 He replied to him, “Friend, who appointed me as your judge and arbitrator?” 15 Then he said to the crowd, “Take care to guard against all greed, for though one may be rich, one’s life does not consist of possessions.”
Part of the polemic against false teachers was that they were greedy. He now warns His disciples about the futility of seeking refuge from opposition by amassing possessions.
16 Then he told them a parable. “There was a rich man whose land produced a bountiful harvest. 17 He asked himself, ‘What shall I do, for I do not have space to store my harvest?’
Note how frequently in this parable the rich fool uses “I” and “my.” His egotistical concerns eliminate God and neighbor from sight. It is lawful for a person to want to own what he needs for living, but if possession of material resources becomes an absolute, it spells the ultimate destruction of the individual and of society.
18 And he said, ‘This is what I shall do: I shall tear down my barns and build larger ones. There I shall store all my grain and other goods 19 and I shall say to myself, “Now as for you, you have so many good things stored up for many years, rest, eat, drink, be merry!” 20 But God said to him, ‘You fool, this night your life will be demanded of you; and the things you have prepared, to whom will they belong?’
The death of the individual is a time of reckoning. With this punch line, the hearers are forced to ask the basic question: “What is life all about?”
21 Thus will it be for the one who stores up treasure for himself but is not rich in what matters to God.”
The answer to the question is: “Find the meaning in life by acknowledging God and giving alms to the needy.”
“A person who lives as if he were to die every day – given that our life is uncertain by definition – will not sin, for good fear extinguishes most of the disorder of our appetites; whereas he who thinks he has a long life ahead of him will easily let himself be dominated by pleasures” [Saint Athanasius (ca. A.D. 320-360), Adversus Antigonum]
St. Charles Borromeo Catholic Church, Picayune, MS http://www.scborromeo.org
EIGHTEENTH SUNDAY IN ORDINARY TIME
SUNDAY, AUGUST 4, LUKE 12:13-21
(Ecclesiastes 1:2, 2:21-23; Psalm 90; Colossians 3:1-5, 9-11)
SUNDAY, AUGUST 4, LUKE 12:13-21
(Ecclesiastes 1:2, 2:21-23; Psalm 90; Colossians 3:1-5, 9-11)
KEY VERSE: "Take care to guard against all greed, for though one may be rich, one's life does not consist of possessions" (v. 15).
TO KNOW: In Jesus' time, respected Rabbis were often called upon to settle disputes. When a man approached Jesus regarding a quarrel over the family inheritance, Jesus asked, “Friend, who set me to be a judge or arbitrator over you?” (Lk 12:14). Jesus refused to intervene in this shameless argument about money. He then began a long discourse on the nature of material possessions. Jesus warned his disciples to be on guard against greed, since one's life did not consist in an abundance of possessions (Lk 12:15). Jesus told a parable about the folly of focusing on material wealth. In the story, a rich man's barns were full, so he made plans to build even larger ones to store his harvest. He never saw beyond this world; all his plans were made on the basis of his life on earth. The man presumed that he would have many years to enjoy his prosperity, but he gave no thought to God's plans. Nor did he give any thought to sharing his wealth. When death came unexpectedly, the man's earthly riches counted for nothing. He was a “fool” who was so absorbed in his worldly goods, that he lost sight of God's eternal treasures.
TO LOVE: What are the "barns" I am building to hold my earthly treasures?
TO SERVE: Lord Jesus, help me to realize that you are more precious than any wealth I might possess.
Sunday 4 August 2019
Transfiguration Week II Psalter
18th Sunday in Ordinary Time
Ecclesiastes 1:2; 2:21-23. Psalm 89(90):3-6, 12-14, 17.
Colossians 3:1-5, 9-11. Luke 12:13-21.
In every age, O Lord, you have been our refuge – Psalm
89(90):3-6, 12-14, 17.
‘People’s lives do not consist in the abundance of their
possessions.’
World affairs centre on the economy, shares, bank accounts,
profit and loss. Through fear, people accumulate more and more. This addiction
is not life-giving. In today’s gospel, Jesus speaks of a new sort of life
disposed to the goodness of our loving Father. It is futile to be anxious about
your possessions, he says. Your Father will attend to your needs. Just trust.
The rich man in the story made one mistake: he failed in
gratitude. He concentrated on his selfishness and greed consumed him. How easy
it is to walk down the same path! To place our trust in things.
Let us pray for gratitude and detachment. A gratitude that
enables us to share God’s goodness with the less fortunate. A detachment that
sets us free from the enslavement of material possessions and greed, so that we
can serve God in the least of our brothers and sisters.
Saint John Vianney
Saint of the Day for August 4
(May 8, 1786 – August 4, 1859)
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| Stained glass window of Curé d’Ars | Luant, France | photo by François Goglins |
Saint John Vianney’s Story
A man with vision overcomes obstacles and performs deeds that
seem impossible. John Vianney was a man with vision: He wanted to become a
priest. But he had to overcome his meager formal schooling, which inadequately
prepared him for seminary studies.
His failure to comprehend Latin lectures forced him to
discontinue. But his vision of being a priest urged him to seek private
tutoring. After a lengthy battle with the books, John was ordained.
Situations calling for “impossible” deeds followed him
everywhere. As pastor of the parish at Ars, John encountered people who were
indifferent and quite comfortable with their style of living. His vision led
him through severe fasts and short nights of sleep.
With Catherine Lassagne and Benedicta Lardet, he established La
Providence, a home for girls. Only a man of vision could have such trust that
God would provide for the spiritual and material needs of all those who came to
make La Providence their home.
His work as a confessor is John Vianney’s most remarkable
accomplishment. In the winter months he was to spend 11 to 12 hours daily
reconciling people with God. In the summer months this time was increased to 16
hours. Unless a man was dedicated to his vision of a priestly vocation, he
could not have endured this giving of self day after day.
Many people look forward to retirement and taking it easy, doing
the things they always wanted to do but never had the time. But John Vianney
had no thoughts of retirement. As his fame spread, more hours were consumed in
serving God’s people. Even the few hours he would allow himself for sleep were
disturbed frequently by the devil.
Who, but a man with vision, could keep going with
ever-increasing strength? In 1929, Pope Pius XI named him the patron of parish
priests worldwide.
Reflection
Indifference toward religion, coupled with a love for material
comfort, seem to be common signs of our times. A person from another planet
observing us would not likely judge us to be pilgrim people, on our way to somewhere
else. John Vianney on the other hand, was a man on a journey, with his goal
before him at all times.
Saint John Vianney is the Patron Saint of:
Priests
Lectio Divina: 18th Sunday of Ordinary Time (C)
Lectio Divina
Sunday, August 4, 2019
The concern about riches
keeps us away from God and
prevents us from serving our neighbor
Luke 12, 13-21
keeps us away from God and
prevents us from serving our neighbor
Luke 12, 13-21
1. Let us recollect ourselves in prayer – Statio
We are here before You, O Holy Spirit; we feel the weight of our
weakness, but we have all gathered here in Your name; come to us, help us, come
to our hearts; teach us what we should do, show us the path that we should
follow, fulfill what You ask of us. You alone be the one to suggest and to
guide our decisions, because You alone, with God the Father and with the Son,
have a holy and glorious name; do not allow justice to be hurt by us, You who
love order and peace; may ignorance not cause us to deviate; may human sympathy
not render us partial, nor charges or people influence us; keep us close to You
so that we may not drift away from truth in anything; help us, we who are
meeting in Your name, to know how to contemplate goodness and tenderness
together, so as to do everything in harmony with You, in the hope that by the
faithful fulfillment of our duty we may be given the eternal reward in the
future. Amen.
2. Prayerful reading of the Word – Lectio
Of the Gospel according
to Luke:
Someone in the crowd said to Jesus, “Teacher, tell my brother to
share the inheritance with me.” He replied to him, “Friend, who appointed me as
your judge and arbitrator?” Then he said to the crowd, “Take care to guard
against all greed, for though one may be rich, one’s life does not consist of
possessions.” Then he told them a parable. “There was a rich man whose land
produced a bountiful harvest. He asked himself, ‘What shall I do, for I do not
have space to store my harvest?’ And he said, ‘This is what I shall do: I shall
tear down my barns and build larger ones. There I shall store all my grain and
other goods and I shall say to myself, “Now as for you, you have so many good
things stored up for many years, rest, eat, drink, be merry!”’ But God said to
him, ‘You fool, this night your life will be demanded of you; and the things
you have prepared, to whom will they belong?’ Thus will it be for all who store
up treasure for themselves but are not rich in what matters to God.”
3. To ponder the Word – Meditatio
3.1. Key to the reading:
The text of the liturgy for the 18th Sunday of
Ordinary Time forms part of a long discourse from Jesus on trust in God, which
drives away every fear (Lk 12:6-7), and on abandonment to God’s providence (Lk
12:22-23). The passage for today, in fact, is precisely between these two
texts. Here are some of the teachings given by Jesus, before He was interrupted
by “one of the crowd” (Lk 12:13), about trust and abandonment:
Lk 12:4-7: “To you My friends I say: Do not be afraid of
those who kill the body and after that can do no more. I will tell you whom to
fear: fear him who, after he has killed, has the power to cast into hell. Yes,
I tell you, he is the one to fear. Can you not buy five sparrows for two
pennies? And yet not one is forgotten in God's sight. Why, every hair on your
head has been counted. There is no need to be afraid: you are worth more than
many sparrows.”
Lk 12:11-12: “When they take you before synagogues and
magistrates and authorities, do not worry about how to defend yourselves or
what to say, because when the time comes, the Holy Spirit will teach you what
you should say.”
It is precisely at this point that the man interrupts Jesus’
discourse, showing his concern about the question of inheritance (Lk 12:13).
Jesus preaches and says not to have “fear of those who kill the body and then
can do nothing else” (Lk 12:4) and this man does not perceive the meaning of
Jesus’ words addressed to those whom he recognizes as “My friends” (Lk 12:4).
From the Gospel of John we know that a friend of Jesus is one who knows Jesus,
in other words, one who knows everything that He has heard from the Father (Jn
15:15). The friend of Jesus should know that his Master is deeply rooted in God
(Jn 1:1) and that His only concern is to seek to do the will of the one who has
sent Him (Jn 4:34). The advice and the example of Jesus given to His friends is
not to worry or be troubled for material things because “life is worth more than
food and the body worth more than what you will wear” (Mt 6:25). In an
eschatological context Jesus admonishes, “be on guard or your hearts will be
coarsened by debauchery and drunkenness and the cares of life” (Lk 21:34).
This is why the question of the man who asks Jesus to tell “his
brother to give me a share of our inheritance (Lk 12:13) is superfluous before
the Lord. Jesus refuses to act as judge between the parties (Lk 12:14) like in
the case of the adulterous woman (Jn 8:2-11). We can see that, for Jesus, it is
not important which of these two is right. He remains neutral before the
question between the two brothers because His kingdom is not of this world (Jn
18:36). Jesus’ behavior reflects the image which Luke gives us of the
Lord, meek and humble. The accumulation of material goods, the inheritance,
fame, power, do not form part of the hierarchy of Jesus’ values. In fact, He
uses the question of the two brothers to repeat and confirm that “life does not
depend on goods” (Lk 12:15), even if they are abundant.
As usual, here too Jesus teaches by means of a parable in which
He presents “a rich man” (Lk 12:16). We would say an insatiable
rich man who does not know what to do with his goods which are so abundant. (Lk
12:17). This man reminds us of the rich man who closes himself in self and is
not aware of the misery of poor Lazarus (Lk 16:1-31). It is certain that
we cannot define this rich man as just. Just is the one who, like Job, shares
with the poor the goods received from God’s providence: “because I helped the
poor who asked for help, the orphan who had no helper, the dying man’s blessing
rested on me and I gave the widow’s heart cause to rejoice” (Job 29:12-13). The
rich man of the parable is a foolish man (Lk 12:20) who has his heart full of
goods received, forgetting God, the Supreme and only One who is good. He
“accumulates treasures for himself, but is not enriched before God” (Lk 12:21).
In his foolishness he is not aware that everything is bestowed freely from
God’s providence, not only his goods but also his life. The terminology used in
the parable makes us notice this:
- The harvest: “The land […] had given a good harvest” (Lk 12:16)
- The life: “This very night the demand will be made for your soul” (Lk 12:20).
It is not wealth in itself which constitutes the foolishness of this man but it is his avarice and greed which reveal his foolishness. In fact, he says, “My soul, you have plenty of good things laid by for many years to come; take things easy, eat, drink, have a good time” (Lk 12:19).
- The harvest: “The land […] had given a good harvest” (Lk 12:16)
- The life: “This very night the demand will be made for your soul” (Lk 12:20).
It is not wealth in itself which constitutes the foolishness of this man but it is his avarice and greed which reveal his foolishness. In fact, he says, “My soul, you have plenty of good things laid by for many years to come; take things easy, eat, drink, have a good time” (Lk 12:19).
The attitude of the wise man instead is very different. We see
this for example embodied in the person of Job who with great detachment,
exclaims, “Naked I came from my mother’s womb, naked I shall return again.
Yahweh gave, Yahweh has taken back. Blessed be the name of Yahweh!” (Job 1:21).
The wisdom tradition has handed down or transmitted to us some teachings on the
right attitude to have before riches: Prov 27:1; Sir 11:19; Eccl 2:17-23;
5:17-6:2. The New Testament also admonishes on this point: Mt 6:19-34; I Cor
15:32; Jas 4:13-15; Rev 3:17-18.
4. Question to orientate the meditation and the application:
● What struck you most in this passage and in the
reflection?
● What does it mean for you that Jesus remains neutral toward the rich man’s question?
● Do you believe that avarice has something to do with the social condition in which one finds oneself? (the answer may be the opposite of what you might expect)
● Do we believe in God’s providence?
● Are you conscious or aware that what you possess has been given to you by God, or rather do you feel that you are the absolute master of your goods?
● How does fear enter into our greed or our charity? Do you fear not having enough? Do you use fear (of being sued perhaps) as an excuse for not getting involved in helping your neighbor (as Jesus defines it) on a personal level?
● When you share your wealth, is it through an organization which provides return benefits? If you receive a tax deduction, discount, coupons, or other compensation, is it really a “gift” (and with spiritual benefit), or would Jesus say that you have had your repayment? (see Lk 14:13, Lk 6:35, Mt 6:2-4)
● What does it mean for you that Jesus remains neutral toward the rich man’s question?
● Do you believe that avarice has something to do with the social condition in which one finds oneself? (the answer may be the opposite of what you might expect)
● Do we believe in God’s providence?
● Are you conscious or aware that what you possess has been given to you by God, or rather do you feel that you are the absolute master of your goods?
● How does fear enter into our greed or our charity? Do you fear not having enough? Do you use fear (of being sued perhaps) as an excuse for not getting involved in helping your neighbor (as Jesus defines it) on a personal level?
● When you share your wealth, is it through an organization which provides return benefits? If you receive a tax deduction, discount, coupons, or other compensation, is it really a “gift” (and with spiritual benefit), or would Jesus say that you have had your repayment? (see Lk 14:13, Lk 6:35, Mt 6:2-4)
5. Oratio
1Chronicles 29:10-19
"May You be blessed, Yahweh, God of Israel our ancestor,
for ever and for ever!
Yours, Yahweh, is the greatness, the power, the splendor, length of days and glory, everything in heaven and on earth is Yours. Yours is the sovereignty, Yahweh; You are exalted, supreme over all.
Wealth and riches come from You, You are ruler of all, in Your hand lie strength and power, and You bestow greatness and might on whomsoever You please.
So now, our God, we give thanks to You and praise Your majestic name, for who am I and what is my people, for us to be able to make this freewill offering like this? - since everything has come from You and we have given You only what You bestowed in the first place, and we are guests before You, and passing visitors as were all our ancestors, our days on earth fleeting as a shadow and without hope.
Yahweh our God, all this wealth, which we have provided to build a house for Your holy Name, has come from You and all belongs to You.
Knowing, my God, how You examine our motives and how You delight in integrity, with integrity of motive I have willingly given all this and have been overjoyed to see Your people, now present here, willingly offering their gifts to You.
Yahweh, God of Abraham, Isaac and Israel our ancestors, watch over this for ever, shape the purpose of Your people's heart and direct their hearts to You, and give an undivided heart to Solomon my son to keep Your commandments, Your decrees and Your statutes, to put them all into effect and to build the palace for which I have made provision."
Yours, Yahweh, is the greatness, the power, the splendor, length of days and glory, everything in heaven and on earth is Yours. Yours is the sovereignty, Yahweh; You are exalted, supreme over all.
Wealth and riches come from You, You are ruler of all, in Your hand lie strength and power, and You bestow greatness and might on whomsoever You please.
So now, our God, we give thanks to You and praise Your majestic name, for who am I and what is my people, for us to be able to make this freewill offering like this? - since everything has come from You and we have given You only what You bestowed in the first place, and we are guests before You, and passing visitors as were all our ancestors, our days on earth fleeting as a shadow and without hope.
Yahweh our God, all this wealth, which we have provided to build a house for Your holy Name, has come from You and all belongs to You.
Knowing, my God, how You examine our motives and how You delight in integrity, with integrity of motive I have willingly given all this and have been overjoyed to see Your people, now present here, willingly offering their gifts to You.
Yahweh, God of Abraham, Isaac and Israel our ancestors, watch over this for ever, shape the purpose of Your people's heart and direct their hearts to You, and give an undivided heart to Solomon my son to keep Your commandments, Your decrees and Your statutes, to put them all into effect and to build the palace for which I have made provision."
6. Contemplatio
Psalm 119:36-37
Bend my heart to Your instructions,
not to selfish gain.
Avert my eyes from pointless images,
by Your word give me life.
not to selfish gain.
Avert my eyes from pointless images,
by Your word give me life.
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