Third Sunday in Ordinary Time
Lectionary: 69
Lectionary: 69
Ezra the priest brought the law before the assembly,
which consisted of men, women,
and those children old enough to understand.
Standing at one end of the open place that was before the Water Gate,
he read out of the book from daybreak till midday,
in the presence of the men, the women,
and those children old enough to understand;
and all the people listened attentively to the book of the law.
Ezra the scribe stood on a wooden platform
that had been made for the occasion.
He opened the scroll
so that all the people might see it
— for he was standing higher up than any of the people —;
and, as he opened it, all the people rose.
Ezra blessed the LORD, the great God,
and all the people, their hands raised high, answered,
“Amen, amen!”
Then they bowed down and prostrated themselves before the LORD,
their faces to the ground.
Ezra read plainly from the book of the law of God,
interpreting it so that all could understand what was read.
Then Nehemiah, that is, His Excellency, and Ezra the priest-scribe
and the Levites who were instructing the people
said to all the people:
“Today is holy to the LORD your God.
Do not be sad, and do not weep”—
for all the people were weeping as they heard the words of the law.
He said further: “Go, eat rich foods and drink sweet drinks,
and allot portions to those who had nothing prepared;
for today is holy to our LORD.
Do not be saddened this day,
for rejoicing in the LORD must be your strength!”
which consisted of men, women,
and those children old enough to understand.
Standing at one end of the open place that was before the Water Gate,
he read out of the book from daybreak till midday,
in the presence of the men, the women,
and those children old enough to understand;
and all the people listened attentively to the book of the law.
Ezra the scribe stood on a wooden platform
that had been made for the occasion.
He opened the scroll
so that all the people might see it
— for he was standing higher up than any of the people —;
and, as he opened it, all the people rose.
Ezra blessed the LORD, the great God,
and all the people, their hands raised high, answered,
“Amen, amen!”
Then they bowed down and prostrated themselves before the LORD,
their faces to the ground.
Ezra read plainly from the book of the law of God,
interpreting it so that all could understand what was read.
Then Nehemiah, that is, His Excellency, and Ezra the priest-scribe
and the Levites who were instructing the people
said to all the people:
“Today is holy to the LORD your God.
Do not be sad, and do not weep”—
for all the people were weeping as they heard the words of the law.
He said further: “Go, eat rich foods and drink sweet drinks,
and allot portions to those who had nothing prepared;
for today is holy to our LORD.
Do not be saddened this day,
for rejoicing in the LORD must be your strength!”
Responsorial PsalmPS 19:8, 9, 10, 15
R. (cf John 6:63c) Your words, Lord, are Spirit and life.
The law of the LORD is perfect,
refreshing the soul;
The decree of the LORD is trustworthy,
giving wisdom to the simple.
R. Your words, Lord, are Spirit and life.
The precepts of the LORD are right,
rejoicing the heart;
The command of the LORD is clear,
enlightening the eye.
R. Your words, Lord, are Spirit and life.
The fear of the LORD is pure,
enduring forever;
The ordinances of the LORD are true,
all of them just.
R. Your words, Lord, are Spirit and life.
Let the words of my mouth and the thought of my heart
find favor before you,
O LORD, my rock and my redeemer.
R. Your words, Lord, are Spirit and life.
The law of the LORD is perfect,
refreshing the soul;
The decree of the LORD is trustworthy,
giving wisdom to the simple.
R. Your words, Lord, are Spirit and life.
The precepts of the LORD are right,
rejoicing the heart;
The command of the LORD is clear,
enlightening the eye.
R. Your words, Lord, are Spirit and life.
The fear of the LORD is pure,
enduring forever;
The ordinances of the LORD are true,
all of them just.
R. Your words, Lord, are Spirit and life.
Let the words of my mouth and the thought of my heart
find favor before you,
O LORD, my rock and my redeemer.
R. Your words, Lord, are Spirit and life.
Reading 21 COR 12:12-30
Brothers and sisters:
As a body is one though it has many parts,
and all the parts of the body, though many, are one body,
so also Christ.
For in one Spirit we were all baptized into one body,
whether Jews or Greeks, slaves or free persons,
and we were all given to drink of one Spirit.
Now the body is not a single part, but many.
If a foot should say,
“Because I am not a hand I do not belong to the body,
“it does not for this reason belong any less to the body.
Or if an ear should say,
“Because I am not an eye I do not belong to the body, “
it does not for this reason belong any less to the body.
If the whole body were an eye, where would the hearing be?
If the whole body were hearing, where would the sense of smell be?
But as it is, God placed the parts,
each one of them, in the body as he intended.
If they were all one part, where would the body be?
But as it is, there are many parts, yet one body.
The eye cannot say to the hand, “I do not need you, “
nor again the head to the feet, “I do not need you.”
Indeed, the parts of the body that seem to be weaker
are all the more necessary,
and those parts of the body that we consider less honorable
we surround with greater honor,
and our less presentable parts are treated with greater propriety,
whereas our more presentable parts do not need this.
But God has so constructed the body
as to give greater honor to a part that is without it,
so that there may be no division in the body,
but that the parts may have the same concern for one another.
If one part suffers, all the parts suffer with it;
if one part is honored, all the parts share its joy.
Now you are Christ’s body, and individually parts of it.
Some people God has designated in the church
to be, first, apostles; second, prophets; third, teachers;
then, mighty deeds;
then gifts of healing, assistance, administration,
and varieties of tongues.
Are all apostles? Are all prophets? Are all teachers?
Do all work mighty deeds? Do all have gifts of healing?
Do all speak in tongues? Do all interpret?
As a body is one though it has many parts,
and all the parts of the body, though many, are one body,
so also Christ.
For in one Spirit we were all baptized into one body,
whether Jews or Greeks, slaves or free persons,
and we were all given to drink of one Spirit.
Now the body is not a single part, but many.
If a foot should say,
“Because I am not a hand I do not belong to the body,
“it does not for this reason belong any less to the body.
Or if an ear should say,
“Because I am not an eye I do not belong to the body, “
it does not for this reason belong any less to the body.
If the whole body were an eye, where would the hearing be?
If the whole body were hearing, where would the sense of smell be?
But as it is, God placed the parts,
each one of them, in the body as he intended.
If they were all one part, where would the body be?
But as it is, there are many parts, yet one body.
The eye cannot say to the hand, “I do not need you, “
nor again the head to the feet, “I do not need you.”
Indeed, the parts of the body that seem to be weaker
are all the more necessary,
and those parts of the body that we consider less honorable
we surround with greater honor,
and our less presentable parts are treated with greater propriety,
whereas our more presentable parts do not need this.
But God has so constructed the body
as to give greater honor to a part that is without it,
so that there may be no division in the body,
but that the parts may have the same concern for one another.
If one part suffers, all the parts suffer with it;
if one part is honored, all the parts share its joy.
Now you are Christ’s body, and individually parts of it.
Some people God has designated in the church
to be, first, apostles; second, prophets; third, teachers;
then, mighty deeds;
then gifts of healing, assistance, administration,
and varieties of tongues.
Are all apostles? Are all prophets? Are all teachers?
Do all work mighty deeds? Do all have gifts of healing?
Do all speak in tongues? Do all interpret?
Brothers and sisters:
As a body is one though it has many parts,
and all the parts of the body, though many, are one body,
so also Christ.
For in one Spirit we were all baptized into one body,
whether Jews or Greeks, slaves or free persons,
and we were all given to drink of one Spirit.
Now the body is not a single part, but many.
You are Christ’s body, and individually parts of it.
As a body is one though it has many parts,
and all the parts of the body, though many, are one body,
so also Christ.
For in one Spirit we were all baptized into one body,
whether Jews or Greeks, slaves or free persons,
and we were all given to drink of one Spirit.
Now the body is not a single part, but many.
You are Christ’s body, and individually parts of it.
GospelLK 1:1-4; 4:14-21
Since many have undertaken to compile a narrative of the events
that have been fulfilled among us,
just as those who were eyewitnesses from the beginning
and ministers of the word have handed them down to us,
I too have decided,
after investigating everything accurately anew,
to write it down in an orderly sequence for you,
most excellent Theophilus,
so that you may realize the certainty of the teachings
you have received.
Jesus returned to Galilee in the power of the Spirit,
and news of him spread throughout the whole region.
He taught in their synagogues and was praised by all.
He came to Nazareth, where he had grown up,
and went according to his custom
into the synagogue on the sabbath day.
He stood up to read and was handed a scroll of the prophet Isaiah.
He unrolled the scroll and found the passage where it was written:
The Spirit of the Lord is upon me,
because he has anointed me
to bring glad tidings to the poor.
He has sent me to proclaim liberty to captives
and recovery of sight to the blind,
to let the oppressed go free,
and to proclaim a year acceptable to the Lord.
Rolling up the scroll, he handed it back to the attendant and sat down,
and the eyes of all in the synagogue looked intently at him.
He said to them,
“Today this Scripture passage is fulfilled in your hearing.”
that have been fulfilled among us,
just as those who were eyewitnesses from the beginning
and ministers of the word have handed them down to us,
I too have decided,
after investigating everything accurately anew,
to write it down in an orderly sequence for you,
most excellent Theophilus,
so that you may realize the certainty of the teachings
you have received.
Jesus returned to Galilee in the power of the Spirit,
and news of him spread throughout the whole region.
He taught in their synagogues and was praised by all.
He came to Nazareth, where he had grown up,
and went according to his custom
into the synagogue on the sabbath day.
He stood up to read and was handed a scroll of the prophet Isaiah.
He unrolled the scroll and found the passage where it was written:
The Spirit of the Lord is upon me,
because he has anointed me
to bring glad tidings to the poor.
He has sent me to proclaim liberty to captives
and recovery of sight to the blind,
to let the oppressed go free,
and to proclaim a year acceptable to the Lord.
Rolling up the scroll, he handed it back to the attendant and sat down,
and the eyes of all in the synagogue looked intently at him.
He said to them,
“Today this Scripture passage is fulfilled in your hearing.”
www.usccb.org
Scripture Study
January 27, 2013 Third Sunday in Ordinary Time
This Sunday we celebrate the Third Sunday of Ordinary Time.
During Ordinary Time the readings tend to focus not on doctrinal issues but on
questions of how to better and more closely follow Jesus. In order to follow
Jesus properly we need to have an accurate view of who Jesus is and of who and
what we are called to be in Him. This Sunday's readings invite us to begin to
address these questions. In the Gospel reading Jesus provides a mission
statement of sorts for His ministry. How faithful have I been to continuing the
ministry He began? Am I touched by God's word as the returning Israelites are
touched by it, in the first reading?
NOTES on First Reading:
The Books of Ezra and
Nehemiah tell the story of the people of Israel, who after being held in
captivity in Babylon for many years (nearly three generations), finally
returned home to rebuild the Temple and Jerusalem. In today's reading the
refugees are hearing the complete Law read for the first time in a long time
and, many of them who grew up in Babylon, for the first time. They recognized
that they have not lived according to the Law of God.
* 8:2-10 This section
describes part of the formal recommitment process. By hearing and assenting to
the word of God Israel is reconstituted the people of God. This reading is very
close to a description of an early synagogue service.
* 8:2 Women and children
normally attended only the more important of the assemblies. Their attendance
underscores the importance of this assembly.
* 8:3 They were outside
the gate and not on sacred ground.
* 8:4 The last half of
this verse is left out of the reading because the list of names makes it hard
to proclaim and adds little to the typical hearers understanding.
* 8:5 Ezra probably read
from the scrolls that would later be assembled into what we know as the
Pentateuch. The exact nature of the "book of the Law" that he read
has long been the object of controversy.
* 8:7 The Lectionary
reading excludes this verse which consists mainly of a list of names for the
same reasons as it excluded the last part of 8:4.
* 8:8 The interpretation
of the Law for the people seems to have become a Levite function only after the
exile.
* 8:9 The people wept in
recognition that they, the people of God, have not been obedient to the law of
God. Having just returned from captivity they see how the Law has been ignored
and dishonored all the time they were in Babylon.
* 8:10 Some see a
heavy-handed attempt on the part of the clergy to cheer up the crowd who has
reacted with sorrow at the severity of the Pentateuch. Another explanation is
that the clergy is drawing the attention of the crowd away from their sense of
guilt and toward God's mercy and His love for them in the midst of the
re-established covenant relationship.
NOTES on Second
Reading:
* 12:12-30 The idea of
society as a body was common and widespread in the ancient world but it is not
a likely source for the concept as Paul uses it for the Church. He tended to
see society as characterized by division and predicated "body" of the
Christian community to emphasize its organic unity. The image of a body also
serves to explain Christ's relationship with believers (1 Cor 12:12). 1 Cor
12:13 applies this model to the church. In baptism all of us, despite our
diversity are integrated into one organism, Christ Himself. Verses 14-26
discuss the need for diversity of function among the parts of a body without
causing a threat to its unity.
* 12:12 The many
members share one existence in Christ who is their life.
* 12:13 The use of the
aorist tense in the verb indicates that this is not specifically a reference to
the Eucharist, but rather, it refers to the Spirit Who is always and everywhere
present within the Church.
* 12:14-27 We, as the
"Body of Christ," are not free to disassociate ourselves from each
other without consequences to ourselves and to the whole Body.
* 12:14 Given the
context, this verse is a key to understanding Paul's teaching on the "Body
of Christ". Just as a body must contain many members that are different.
So the Church must have a rich diversity of spiritual gifts among its members
and each one makes a specific and necessary contribution to the well-being of
the whole.
* 12:28-30 Paul now
applies verse 14 to the spiritual gifts.
* 12:28 The first
three gifts set off from the others by being numbered and personalized
constitute the "threefold ministry of the word" by which the Church
is founded and built up. They therefore occupy a special place in the list.
NOTES on Gospel:
* 1:1-4 Luke's is the only Gospel that
begins with a formal literary introduction. It consists of a finely crafted
Greek sentence stretching over four verses. In the Greek text, Verses 1 and 2
provide the "since" clause, verse 3 is the main clause and verse 4 is
the "purpose" clause. Using a formal, literary construction and
vocabulary, the author writes the prologue in imitation of Hellenistic Greek
writers and, in so doing, relates his story about Jesus to contemporaneous
Greek and Roman literature. Besides the words and deeds of Jesus, Luke is also
interested in the larger context of the birth, ministry, death, and
resurrection of Jesus as the fulfillment of the promises of God in the Old
Testament. As a second- or third-generation Christian, Luke acknowledges his
debt to earlier eyewitnesses and ministers of the Word, but claims that his
contribution to this developing tradition is a complete and accurate account,
told in an orderly manner, and intended to provide readers with certainty about
earlier teaching they have received. In many ways Luke has produced a
"kerygmatic narrative" or proclamation that requires a faith
response. We do not know whether Theophilus (literally, "friend of
God,") is a specific individual that Luke was writing to or whether the
name is a general term for his readers.
* 4:14 The proclamation of God's
kingdom in word and deed stems from God's creative Spirit present in Jesus.
Galilee is important to Luke as the place where he begins his description of
the meaning of God's kingdom and where God's promises were fulfilled in the
preaching of Jesus, His restoration of men and women to health and His casting
out of demons. It is also the place where the apostles were gathered as
witnesses of Jesus' ministry. Spreading of the news about Jesus is a Lukan
theme; see Luke 4:37; 5:15; 7:17.
* 4:15 Here Luke introduces the
pervasive theme of Jesus as a teacher. The verb "to teach" is used of
Jesus 14 times in Luke's Gospel and 13 times Jesus is called
"teacher". He is called "Master" six times. Many of these
occur in synagogues and in the Temple. It is a way that Luke uses to emphasize
Jesus' authority in addressing people about God and God's plan. It also
establishes that Jesus the master has disciples for whom His way is normative.
They form His "synagogue."
* 4:16-30 Luke has moved an incident
which Mark relates near the end of the Galilean ministry (Mark 6:1-6a) to the
beginning of Jesus' ministry . In doing so, Luke turns the initial admiration
(Luke 4:22) and subsequent rejection of Jesus (Luke 4:28-29) into a
foreshadowing of the whole future ministry of Jesus. Moreover, the rejection of
Jesus in his own hometown hints at the greater rejection of him by Israel (Acts
13:46).
* 4:16 Jesus apparently regularly
attended synagogue services. This practice was later carried on by the early
Christians who continued to meet in the temple (Acts 2:46; 3:1; 5:12) and in
the synagogue.
* 4:17-19 Luke has constructed the
reading from Isaiah in order to present his theology of promise and
fulfillment. The Isaiah text is not to be found in exactly this form on a
synagogue scroll. It is an artistic text woven from Isa 61:1-2 and Isa 58:6
colored by Luke's view of Christ. Luke has taken Isa 61:1a,b,d; 61:2a and
purposely left out Isa 61:1c:"to heal the broken-hearted" and
"61:2b-3a:" a day of vindication, to console those who mourn, to give
those of Zion who mourn glory instead of ashes". By carefully selecting
the phrases of Isa 61:1-2 and adding Isa 58:6 Luke avoids any possibility of
the message being "spiritualized" or narrowed in focus. He wanted to
be blunt in his message.
* 4:18 As this incident develops, Jesus
is portrayed as a prophet whose ministry is compared to that of the prophets
Elijah and Elisha. Prophetic anointings are known in first-century Palestinian
Judaism from the Qumran literature that speaks of prophets as God's anointed
ones. More than any other gospel writer Luke is concerned with Jesus' attitude
toward the economically and socially poor (see Luke 6:20,24; 12:16-21;
14:12-14; 16:19-26; 19:8). At times, the poor in Luke's gospel are associated
with the downtrodden, the oppressed and afflicted, the forgotten and the
neglected (Luke 4:18; 6:20-22; 7:22; 14:12-14), and it is they who accept
Jesus' message of salvation.
* 4:21 Today is not to be taken as a
reference to the historical then of Jesus' time. It introduces an important
Lukan theme and refers to the present today of the time of fulfillment. See
Luke 2:11;22:61;23:43. Jesus inaugurates the time of fulfillment of Old
Testament prophecy. Luke presents the ministry of Jesus as fulfilling Old
Testament hopes and expectations (Luke 7:22); for Luke, even Jesus' suffering,
death, and resurrection are done in fulfillment of the scriptures (Luke
24:25-27,44-46; Acts 3:18).
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Meditation:"Jesus returned in the power of the
Spirit"
What would you give to be filled
with the knowledge of God's truth and goodness? The four gospels point us to
the very source of truth itself in the person of Jesus Christ. Luke's gospel,
especially his introduction, is somewhat unique among the four gospels. Luke
speaks in the first person. He addresses his friend, Theophilus, a name which
means "beloved of God". In so many words Luke says, I am writing to
you the most incredible story humankind has known. And this story is utterly
believable because it comes from reliable firsthand witnesses who knew Jesus
personally, heard his teaching, saw his miracles, and witnessed his death,
resurrection, and ascension to the right hand of the Father in heaven. The word
"gospel" literally means "good news". The gospel is the
good news of Jesus Christ and the freedom he has won for us through his death
and resurrection. The gospel is God's word for us today! It's is a living word
that has power to change and transform lives, and bring freedom and healing to
those who receive it as the word of God. Do you want to be changed and
transformed by God's living word? Listen to his Son and receive his word with
expectant faith and trust.Luke tells us that Jesus began his public ministry in his own land of Galilee where he was raised as a child. Jesus' first public words in his hometown synagogue amazed both his family and townspeople. It was customary for the president of the synagogue to call on different people each week to read from the Hebrew bible and say a few words. Jesus read the text from the prophet Isaiah that explained how the Messiah would come in the power of the Holy Spirit to bring freedom to those oppressed by sin and evil (see Isaiah 61:1-2). Jesus told his audience that he himself had been annointed to fulfill this prophecy. Only a madman or the Messiah would dare to make such a claim! Jesus not only got their startled attention, he awoke in his people fresh hope that God was indeed fulfilling his promises to them. Luke tells us that the people received Jesus' words favorably and wondered what would become of "Joseph's son". In Jesus we see the grace and power of God in action. His gracious words bring hope, joy, and favor to all who were ready to receive him. Are you hungry for God's word?
Jesus came for our sake and for our salvation. He came to set us free from the worst tyranny possible – slavery to sin and the fear of death, and the eternal destruction of both body and soul. God's power alone can save us from hopelessness, fear, spiritual emptyness, and despair. The gospel of salvation is "good news" for us today. Do you know the joy and freedom of the gospel?
"Lord Jesus, you are the fulfillment of all our hopes and dreams. Through the gift of your Holy Spirit you bring us truth, life, and freedom. Fill me with the joy of the gospel and inflame my heart with a burning love for you and a deep thirst for your word."
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Bringing Good
News
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Third Sunday in Ordinary Time
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Luke 1:1-4, 4:14-21
Since many have
undertaken to compile a narrative of the events that have been fulfilled
among us, just as those who were eyewitnesses from the beginning and
ministers of the word have handed them down to us, I too have decided, after
investigating everything accurately anew, to write it down in an orderly
sequence for you, most excellent Theophilus, so that you may realize the
certainty of the teachings you have received. Jesus returned to Galilee in
the power of the Spirit, and news of him spread throughout the whole region.
He taught in their synagogues and was praised by all. He came to Nazareth,
where he had grown up, and went according to his custom into the synagogue on
the sabbath day. He stood up to read and was handed a scroll of the prophet
Isaiah. He unrolled the scroll and found the passage where it was written:
"The Spirit of the Lord is upon me, because he has anointed me to bring
glad tidings to the poor. He has sent me to proclaim liberty to captives and
recovery of sight to the blind, to let the oppressed go free, and to proclaim
a year acceptable to the Lord." Rolling up the scroll, he handed it back
to the attendant and sat down, and the eyes of all in the synagogue looked
intently at him. He said to them, "Today this scripture passage is
fulfilled in your hearing."
Introductory Prayer: Lord, I come to
discover you more deeply today. I believe that you are really present in your
word. I trust that you guide my life. I love you for taking the initiative to
look for me by your Incarnation.
Petition: Lord, fill me with the joy of your presence.
1. Telling the Story: The Gospels tell us the truth about Jesus Christ: his life,
teachings, death and resurrection. In Jesus Christ, God has personally become
involved in human history. He has come to make a path to eternal union with
the Father. We can thank Our Lord for becoming man and strengthening the
relationship between God and man. We should read the Gospels with reverence
and take seriously Christ’s invitation to become his followers.
2. Glad Tidings to the Poor: All of us are poor in God’s eyes. We all need his grace,
friendship and mercy. Our spiritual neediness is a source of blessings.
Christ has come to enrich each of us with the presence of his love, the love
of the Father for his children. When we are in need, we can turn with
confidence to Christ. We can learn from him how to make our life fruitful. Do
I turn to him in confidence in my needs? Do I allow the greatness of his
presence in my heart to fill me with joy?
3. A Year Acceptable to the Lord: For three short years Jesus walked among the people of
Palestine. How many people really discovered him for who he was? We, too,
have only a short time to come to know the Lord. Our human existence is
short. Jesus gives us many ways to come into contact with him: his word in
Scripture, the sacraments, the good example of other Christians, the
providential circumstances of our life, etc. Christ is present for the
asking. Do I attempt to discover him more deeply each day?
Conversation with Christ: Lord, thank you for
singling me out. I know that you give me many ways to discover you. Help me
to look for you more this day through the eyes of faith. I want to commit to
following you.
Resolution: Today I will review my New Year’s
resolutions and work on abiding by one in a particular way.
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SUNDAY, JANUARY 27
THIRD SUNDAY IN ORDINARY TIME
LUKE 1:1-4, 4:14-21
(Nehemiah 8:2-4a, 5-6, 8-10; Psalm 19; 1 Corinthians 12:12-30)
KEY VERSE: "Today this scripture passage is fulfilled in your hearing" (v.21).
READING: Luke was a Gentile convert to Christianity who wrote his Gospel for other Gentile Christians. Luke began the account of Jesus' public ministry with his proclamation in the synagogue in Nazareth. As Jesus' fame spread throughout the land, he was often called upon to read and comment on the scriptures. The readings of the entire Pentateuch were covered in a three year cycle, much like our Christian lectionary today. Any well instructed male member of the assembly could be called upon to read and interpret the scriptures. On one occasion, Jesus was given the scroll of the prophet Isaiah to read (Is 61:1-2). The passage spoke of the restoration of Israel through the work of God's anointed one (the Messiah in Hebrew or Christos in Greek). Jesus announced that Isaiah's words applied to his own mission. He had been anointed by God's Spirit to announce a Jubilee year of God's favor, and to bring good news to the poor, the oppressed and afflicted. The Messianic era had arrived in Jesus' healing and preaching. God had anointed him to bring liberation and salvation to all who believed the good news. Although the people were amazed by Jesus' words, they rejected him as they did the prophets before him.
REFLECTING: In what ways does my parish care for the poor and suffering?
PRAYING: Lord Jesus, anoint me with your Spirit to proclaim hope to the distressed.
www.daily-word-of-life.com
Your words, Lord, are spirit and life
You, together, are Christ’s body.
Lord, you likened your relationship with your followers to the union of a vine with its branches. You supply us with life, grace and strength. Without you we can do nothing good. St Paul changes the image slightly. You form with us, he says, a living body. You are the head, the source of life, of prayerfulness and of action. We are your members, each with a part to play in your work of saving today’s world.
You rely on us to spread your message by the way we live. Help us then to be more like you: a support to those in need, and loving to all. Lord, help me to accept and to live my dignity and responsibility as a member of your body.
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January 27
St. Angela Merici
(1470?-1540)
Angela has the double distinction of
founding the first teaching congregation of women in the Church and what is now
called a “secular institute” of religious women.
As a young woman
she became a member of the Third Order of St. Francis (now known as the Secular
Franciscan Order), and lived a life of great austerity, wishing, like St.
Francis, to own nothing, not even a bed. Early in life she was appalled at the
ignorance among poorer children, whose parents could not or would not teach
them the elements of religion. Angela’s charming manner and good looks
complemented her natural qualities of leadership. Others joined her in giving
regular instruction to the little girls of their neighborhood.
She was invited
to live with a family in Brescia (where, she had been told in a vision, she
would one day found a religious community). Her work continued and became well
known. She became the center of a group of people with similar ideals.
She eagerly took
the opportunity for a trip to the Holy Land. When they had gotten as far as
Crete, she was struck with blindness. Her friends wanted to return home, but
she insisted on going through with the pilgrimage, and visited the sacred
shrines with as much devotion and enthusiasm as if she had her sight. On the
way back, while praying before a crucifix, her sight was restored at the same
place where it had been lost.
At 57, she
organized a group of 12 girls to help her in catechetical work. Four years
later the group had increased to 28. She formed them into the Company of St.
Ursula (patroness of medieval universities and venerated as a leader of women)
for the purpose of re-Christianizing family life through solid Christian education
of future wives and mothers. The members continued to live at home, had no
special habit and took no formal vows, though the early Rule prescribed the
practice of virginity, poverty and obedience. The idea of a teaching
congregation of women was new and took time to develop. The community thus
existed as a “secular institute” until some years after Angela’s death.
Comment:
As with so many saints, history is mostly concerned with their activities. But we must always presume deep Christian faith and love in one whose courage lasts a lifetime, and who can take bold new steps when human need demands.
As with so many saints, history is mostly concerned with their activities. But we must always presume deep Christian faith and love in one whose courage lasts a lifetime, and who can take bold new steps when human need demands.
Quote:
In a time when change is problematic to many, it may be helpful to recall a statement this great leader made to her sisters: “If according to times and needs you should be obliged to make fresh rules and change certain things, do it with prudence and good advice.”
In a time when change is problematic to many, it may be helpful to recall a statement this great leader made to her sisters: “If according to times and needs you should be obliged to make fresh rules and change certain things, do it with prudence and good advice.”
LECTIO: 3RD SUNDAY OF
ORDINARY TIME (C)
Lectio:
Sunday,
January 27, 2013
Jesus presents the
programme of his mission
in the community of Nazareth
Luke 1,1-4; 4,14-21
in the community of Nazareth
Luke 1,1-4; 4,14-21
1. Opening prayer
Shaddai, God of the mountain,
You who make of our fragile life
the rock of your dwelling place,
lead our mind
to strike the rock of the desert,
so that water may gush to quench our thirst.
May the poverty of our feelings
cover us as with a mantle in the darkness of the night
and may it open our heart to hear the echo of silence
until the dawn,
wrapping us with the light of the new morning,
may bring us,
with the spent embers of the fire of the shepherds of the Absolute
who have kept vigil for us close to the divine Master,
the flavour of the holy memory.
2. Lectio
a) The text:
1 Inasmuch as many have undertaken to compile a narrative of the things which have been accomplished among us, 2 just as they were delivered to us by those who from the beginning were eyewitnesses and ministers of the word, 3 it seemed good to me also, having followed all things closely for some time past, to write an orderly account for you, most excellent Theophilus, 4 that you may know the truth concerning the things of which you have been informed.
14 And Jesus returned in the power of the Spirit into Galilee, and a report concerning him went out through all the surrounding country. 15 And he taught in their synagogues, being glorified by all.
16 And he came to Nazareth, where he had been brought up; and he went to the synagogue, as his custom was, on the sabbath day. And he stood up to read; 17 and there was given to him the book of the prophet Isaiah. He opened the book and found the place where it was written, 18 "The Spirit of the Lord is upon me, because he has anointed me to preach good news to the poor. He has sent me to proclaim release to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, 19 to proclaim the acceptable year of the Lord." 20 And he closed the book, and gave it back to the attendant, and sat down; and the eyes of all in the synagogue were fixed on him. 21 And he began to say to them, "Today this scripture has been fulfilled in your hearing."
1 Inasmuch as many have undertaken to compile a narrative of the things which have been accomplished among us, 2 just as they were delivered to us by those who from the beginning were eyewitnesses and ministers of the word, 3 it seemed good to me also, having followed all things closely for some time past, to write an orderly account for you, most excellent Theophilus, 4 that you may know the truth concerning the things of which you have been informed.
14 And Jesus returned in the power of the Spirit into Galilee, and a report concerning him went out through all the surrounding country. 15 And he taught in their synagogues, being glorified by all.
16 And he came to Nazareth, where he had been brought up; and he went to the synagogue, as his custom was, on the sabbath day. And he stood up to read; 17 and there was given to him the book of the prophet Isaiah. He opened the book and found the place where it was written, 18 "The Spirit of the Lord is upon me, because he has anointed me to preach good news to the poor. He has sent me to proclaim release to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, 19 to proclaim the acceptable year of the Lord." 20 And he closed the book, and gave it back to the attendant, and sat down; and the eyes of all in the synagogue were fixed on him. 21 And he began to say to them, "Today this scripture has been fulfilled in your hearing."
b) Comment:
A brief introductory summary presents Jesus’ activity and his person, and the scene of this Gospel (Lk 4:14-21) takes place in the synagogue in Nazareth on a Saturday. Jesus’ return to the place from where his fame had spread everywhere in the region of Galilee and to which the Spirit led his steps, has a special reason. In concise terms, Luke tries to give a salvific interpretation to the events by shedding light on the salient aspects. The fact of Jesus teaching in the synagogue signifies his Jewish origin and his wish to be part of the cult so as to emphasise the vital role of the law that God had entrusted to his people and to offer himself as fulfilment and hope of Israel.
To the question implied in the narrative: Is Jesus a prophet? the reply becomes clearer according to the criteria of discernment used by Israel to verify whether a prophet was sent by Yahweh or not: is his teaching in accordance with the teachings of the law, do his works correspond with God’s commandments, do his prophecies concerning the future come true. In Nazareth, Jesus presents himself as a prophet – in fact he compares himself to Elijah and Elisha – even though he does not define himself as such in keeping with his custom that avoids any attempt at defining himself.
A brief introductory summary presents Jesus’ activity and his person, and the scene of this Gospel (Lk 4:14-21) takes place in the synagogue in Nazareth on a Saturday. Jesus’ return to the place from where his fame had spread everywhere in the region of Galilee and to which the Spirit led his steps, has a special reason. In concise terms, Luke tries to give a salvific interpretation to the events by shedding light on the salient aspects. The fact of Jesus teaching in the synagogue signifies his Jewish origin and his wish to be part of the cult so as to emphasise the vital role of the law that God had entrusted to his people and to offer himself as fulfilment and hope of Israel.
To the question implied in the narrative: Is Jesus a prophet? the reply becomes clearer according to the criteria of discernment used by Israel to verify whether a prophet was sent by Yahweh or not: is his teaching in accordance with the teachings of the law, do his works correspond with God’s commandments, do his prophecies concerning the future come true. In Nazareth, Jesus presents himself as a prophet – in fact he compares himself to Elijah and Elisha – even though he does not define himself as such in keeping with his custom that avoids any attempt at defining himself.
c) A moment of silence:
Let us allow the voice of the Word to resonate within us.
3. Meditatio
Let us allow the voice of the Word to resonate within us.
3. Meditatio
a) Some questions:
- To research accurately every circumstance: are we always in a hurry during our day? Do we really wish to research accurately that which happens to us?
- He sent me to proclaim the good news to the poor: do I always think of the poor as the others while I belong to the haves and those who know, and that consequently I do not need anyone?
- Today this scripture has been fulfilled: what Scripture do we know so well as to recognise it as incarnation in our day?
- To research accurately every circumstance: are we always in a hurry during our day? Do we really wish to research accurately that which happens to us?
- He sent me to proclaim the good news to the poor: do I always think of the poor as the others while I belong to the haves and those who know, and that consequently I do not need anyone?
- Today this scripture has been fulfilled: what Scripture do we know so well as to recognise it as incarnation in our day?
b) A key to the reading:
A historical contextualisation
The
passage of the synagogue of Nazareth is part of programmed angle that later
will form the key to the reading of what follows in Luke’s Gospel. The
reference to the prophet Isaiah is basic because therein is revealed the continuity
of the human history of God. Jesus’ gestures, placed in parallel, “He
stood and opened the scroll” (v.17), “he
closed the scroll and sat down” (v.20),
give the narrative a liturgical character that is customary yet new.
The newness occurs in the homily that renders the prophecy present. Today, a key word in Luke, expresses the fulfilment in Christ of God’s purpose. The immediate reactions to this today are of surprise and unbelief, of wonder and scandal even to rejection already found in the question that follows Jesus’ proclamation, a question hanging in the air without an answer: “Is not this the son of Joseph?” (v. 22). The contrast with the Word proclaimed of a man who is invested by the spirit of the Lord, consecrated by an anointing, sent on a special mission of messianic flavour: to bring the good news, to forgive, to proclaim…creates a conflict of identity.
The newness occurs in the homily that renders the prophecy present. Today, a key word in Luke, expresses the fulfilment in Christ of God’s purpose. The immediate reactions to this today are of surprise and unbelief, of wonder and scandal even to rejection already found in the question that follows Jesus’ proclamation, a question hanging in the air without an answer: “Is not this the son of Joseph?” (v. 22). The contrast with the Word proclaimed of a man who is invested by the spirit of the Lord, consecrated by an anointing, sent on a special mission of messianic flavour: to bring the good news, to forgive, to proclaim…creates a conflict of identity.
A literary contextualisation
This
passage does not have precise parallels in the synoptic Gospels. Jesus’ visit
to Nazareth in Matthew 13:53-58 and in Mark 6:1-6a is limited to a question
concerning Jesus’ origin and his rejection. There is no description of the rite
in the synagogue nor is there a record of the words Jesus pronounced and of the
interpretation of the present fulfilment of the sacred Word. The only
concordance, apart from the diversity of the contexts, is in the rejection of
Jesus by the Nazarenes.
Through Jesus’ discourse in Nazareth, Luke wants to introduce and shed light on the whole public mystery of Jesus. Isaiah 61:1-2 contains a synthesis of the great themes that characterise Luke’s Gospel and those most dear to him: the Holy Spirit, the messianic anointing, the eschatological liberation, the messianic joy, the divine intervention in favour of the poor and oppressed, the proclamation of the year of grace. The programme inaugurated in Mark with the proclamation:“The time is fulfilled, and the kingdom of God is at hand. Repent and believe in the gospel” (Mk 1:14-15) and in Matthew in the discourse on the mountain (Mt 5: 1-48), appears in Luke at the centre of the Jewish cult: that which is fulfilled is not the time but the Scripture. The reader is invited to see the necessity of “walking” with Christ and to imitate him on the way of conformity to the will of the Father. Jerusalem, the end of a long journey (Lk 9:51-18,14) that leads Jesus towards the decisive moment of his life, is also the final point of his earthly mission (Lk 24) and the beginning of the life of the newborn Church (Acts 1-2).
Through Jesus’ discourse in Nazareth, Luke wants to introduce and shed light on the whole public mystery of Jesus. Isaiah 61:1-2 contains a synthesis of the great themes that characterise Luke’s Gospel and those most dear to him: the Holy Spirit, the messianic anointing, the eschatological liberation, the messianic joy, the divine intervention in favour of the poor and oppressed, the proclamation of the year of grace. The programme inaugurated in Mark with the proclamation:“The time is fulfilled, and the kingdom of God is at hand. Repent and believe in the gospel” (Mk 1:14-15) and in Matthew in the discourse on the mountain (Mt 5: 1-48), appears in Luke at the centre of the Jewish cult: that which is fulfilled is not the time but the Scripture. The reader is invited to see the necessity of “walking” with Christ and to imitate him on the way of conformity to the will of the Father. Jerusalem, the end of a long journey (Lk 9:51-18,14) that leads Jesus towards the decisive moment of his life, is also the final point of his earthly mission (Lk 24) and the beginning of the life of the newborn Church (Acts 1-2).
Literary genre
In
this passage, we can see a slight literary unity. The editorial intervention of
Luke that begins from traditional data, follows its own purpose. The unitary
design of both parts shows internal clarity and accurate external delimitation.
For Luke the two fields of questioning are inseparable: Who
is Jesus? and To
whom is his work addressed? The
relationship between word and action is very strong, dramatic action of a proclamation
that takes place in life. This passage wants to introduce the public mystery of
Jesus, almost enabling him to act on the confines of his belonging to Israel.
The Spirit abundantly given to Jesus: at his birth (1:35), at his baptism
(3:22), during the temptations (4:1) at the beginning of his mission (4:14) is
the Spirit mentioned in Isaiah (v.18) who makes God’s action explicit. An
action without ethnic limits and that does not seek notoriety, but that is in
favour of those in need of salvation: the poor, prisoners, the blind, the
oppressed, and to begin the time of grace of the Lord. The prophet sent by God
is free from all limiting and binding pretence. We pass from a cult of the
synagogue that is not capable of welcoming the ancient Word fulfilled in the
today, to a cult of following on the roads of the world. Jesus goes off, he
follows his way that from Jerusalem will lead him to the ends of the earth
through his followers
Detailed analysis of the text
A
detailed analysis of the verses of this passage will reveal important
peculiarities, which, within a historical framework, give in the scene of the
synagogue a synthesis of the Gospel as to content and events.
v.16: It seems that the
synagogue was a place frequented by Jesus. It is here that since his early
adulthood he has heard the Word of God and has interpreted it according to the
living tradition of the people. It is significant that Jesus seeks out the
centres of cult. Every adult Jew could read the word, generally the leaders of
the synagogue entrusted this task to those who were experts in Scripture. The
fact that Jesus gets up to read shows that it was customary for him to do so as
it was customary for him to attend the synagogue. The words: “as
his custom was”lends great force to the verse almost as though the
one who reads and speaks is not just anyone, but a son of Israel expert in the
reading and interpretation of theTorah and the Prophets.
Christian faith then is born from faithful representatives of the people of
Israel whose time of waiting has come to fulfilment. All the main characters in
Luke are authentic Israelites: Zachary, Elisabeth and John, Mary, Joseph and
Jesus, the apostles and later in Acts, Paul. This is “a
custom” that carries
with it something new. The synagogue is the place from where the proclamation
begins and spreads to the cities of Judah and Galilee, and the whole of Israel
even to the ends of the earth.
vv. 17-19: Jesus finds the
passage in Isaiah 61:1-2 which probably refers to the consecration of a prophet
(cfr 1 Kg 19:16). Luke leaves out from the citation from Isaiah the menacing
end because it is of no interest to his purpose: he emphasises that Jesus’
teaching has its roots in Scripture (17-19; 25-27) and makes it present in his
own Person. The words of Isaiah on his lips acquire their full meaning and
summarise his mission (cfr 4:1), full of the Spirit, anointed by the Lord, sent
to proclaim the good news to the poor, freedom to prisoners and those
oppressed, sight to the blind and to preach the time of grace of the Lord.
v. 20: The detailed
description of the gestures foreshadows what is to come. Jesus speaks while
sitting, the typical position of one who teaches. The eyes of the people turned
towards him prepare us for the importance of what he is about to say. His is a
short but disturbing homily. The movements show the character of this passage
from Luke. Jesus came, he went in, he stood up, he sat down, he passed among
them, he went away. The Nazarenes too rise but it is to throw him out. The
contrast is clear. Jesus stands up to read, the men stand up to send him away.
The waiting described in this verse: “The eyes of all in the synagogue were gazing on him” degenerates into a rejection.
The problem is not the proclamation, already well known and source of hope for
devout Israelites, but the one who proclaims it and makes it his own.
v. 21: Jesus does not pass
any comments on the words of Isaiah, but he makes them present. His is a word
event - rhêma - (Acts
10:37), a word that is salvation now. The prophecy comes alive and is taking
place. Jesus’ interpretation goes beyond every expectation. In the Word, the today is present, the today that is typical of the Evangelist and
that is the today of
salvation, the today of
the fulfilment that comes from listening (cfr Rom 10,17). What is essential for
Luke is listening. The realisation of the ancient promises repeated in the
whole of Luke’s works (Lk 9:51; Acts 2:1; 19:21) is for those who listen: the anawim,
the poor, the oppressed, those favoured of Jhwh (Is 11:4; 29:19) and now those
favoured of Jesus (Mt 11:28).
c) Reflection:
The
exegesis made by Jesus himself on Isaiah 61 is an example of actualisation that
reveals the messianic present and recourse to passages of Scripture to shed
light on the present situation. Christ’s is a creative authority that demands
of people to adapt their lives to the message, accepting the Anointed of God
and renouncing the presumption of reducing him to their dimension. This pragmatic
perspective is the key to actualisation in every age: the today of salvation echoes wherever there is
preaching, so also the welcoming and the commitment.
In the synagogue of Nazareth, we find the fundamental answers of human beings who live in expectation of meeting with salvation. Jesus is sent by God and is sustained by the Spirit. The anointing says that his is the Christ. In him Scripture is fulfilled. He is the today of God who fulfils past history now come to maturation in Jesus and will turn into the daily today of tomorrow that is the time of the Church, it too sent as prophetic Word, sustained by the Spirit.
The main message found in this passage of Luke is the Scripture. The Scripture contains the whole of God’s secret who lives in eternity and who becomes one of us
In the synagogue of Nazareth, we find the fundamental answers of human beings who live in expectation of meeting with salvation. Jesus is sent by God and is sustained by the Spirit. The anointing says that his is the Christ. In him Scripture is fulfilled. He is the today of God who fulfils past history now come to maturation in Jesus and will turn into the daily today of tomorrow that is the time of the Church, it too sent as prophetic Word, sustained by the Spirit.
The main message found in this passage of Luke is the Scripture. The Scripture contains the whole of God’s secret who lives in eternity and who becomes one of us
4. Oratio
Psalm 2, 6-9
Psalm 2, 6-9
"I
myself have installed my king
on Zion, my holy mountain."
I will proclaim the decree of the Lord,
who said to me, "You are my son;
today I am your father.
Only ask it of me,
and I will make your inheritance the nations,
your possession the ends of the earth.
With an iron rod you shall shepherd them,
like a clay pot you will shatter them."
on Zion, my holy mountain."
I will proclaim the decree of the Lord,
who said to me, "You are my son;
today I am your father.
Only ask it of me,
and I will make your inheritance the nations,
your possession the ends of the earth.
With an iron rod you shall shepherd them,
like a clay pot you will shatter them."
5. Contemplatio
Today:
this the key word in my daily life. In this today the Scripture is fulfilled.
In this today Christ goes into the synagogue of my convictions to proclaim the
good news to the poverty of my thought, to my feelings that are prisoners of
that desire built on the ruins of grey days stretched from hour to hour, to my
vision obscured by my all too short-sightedness. A year of grace, of
conversion, of blessing. Lord, may my today be yours so that not one of your
words may fall in vain in my life, but that your words may be fulfilled as
grains of wheat in the frozen furrow of the past, capable of budding at the
first signs of spring.
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