Fourteenth Sunday in
Ordinary Time
Lectionary: 102
Lectionary: 102
Thus says the LORD:
Rejoice with Jerusalem and be glad because of her,
all you who love her;
exult, exult with her,
all you who were mourning over her!
Oh, that you may suck fully
of the milk of her comfort,
that you may nurse with delight
at her abundant breasts!
For thus says the LORD:
Lo, I will spread prosperity over Jerusalem like a river,
and the wealth of the nations like an overflowing torrent.
As nurslings, you shall be carried in her arms,
and fondled in her lap;
as a mother comforts her child,
so will I comfort you;
in Jerusalem you shall find your comfort.
When you see this, your heart shall rejoice
and your bodies flourish like the grass;
the LORD’s power shall be known to his servants.
Rejoice with Jerusalem and be glad because of her,
all you who love her;
exult, exult with her,
all you who were mourning over her!
Oh, that you may suck fully
of the milk of her comfort,
that you may nurse with delight
at her abundant breasts!
For thus says the LORD:
Lo, I will spread prosperity over Jerusalem like a river,
and the wealth of the nations like an overflowing torrent.
As nurslings, you shall be carried in her arms,
and fondled in her lap;
as a mother comforts her child,
so will I comfort you;
in Jerusalem you shall find your comfort.
When you see this, your heart shall rejoice
and your bodies flourish like the grass;
the LORD’s power shall be known to his servants.
Responsorial PsalmPS 66:1-3, 4-5, 6-7, 16,
20
R. (1) Let
all the earth cry out to God with joy.
Shout joyfully to God, all the earth,
sing praise to the glory of his name;
proclaim his glorious praise.
Say to God, “How tremendous are your deeds!”
R. Let all the earth cry out to God with joy.
“Let all on earth worship and sing praise to you,
sing praise to your name!”
Come and see the works of God,
his tremendous deeds among the children of Adam.
R. Let all the earth cry out to God with joy.
He has changed the sea into dry land;
through the river they passed on foot;
therefore let us rejoice in him.
He rules by his might forever.
R. Let all the earth cry out to God with joy.
Hear now, all you who fear God, while I declare
what he has done for me.
Blessed be God who refused me not
my prayer or his kindness!
R. Let all the earth cry out to God with joy.
Shout joyfully to God, all the earth,
sing praise to the glory of his name;
proclaim his glorious praise.
Say to God, “How tremendous are your deeds!”
R. Let all the earth cry out to God with joy.
“Let all on earth worship and sing praise to you,
sing praise to your name!”
Come and see the works of God,
his tremendous deeds among the children of Adam.
R. Let all the earth cry out to God with joy.
He has changed the sea into dry land;
through the river they passed on foot;
therefore let us rejoice in him.
He rules by his might forever.
R. Let all the earth cry out to God with joy.
Hear now, all you who fear God, while I declare
what he has done for me.
Blessed be God who refused me not
my prayer or his kindness!
R. Let all the earth cry out to God with joy.
Reading 2GAL 6:14-18
Brothers and sisters:
May I never boast except in the cross of our Lord Jesus Christ,
through which the world has been crucified to me,
and I to the world.
For neither does circumcision mean anything, nor does uncircumcision,
but only a new creation.
Peace and mercy be to all who follow this rule
and to the Israel of God.
From now on, let no one make troubles for me;
for I bear the marks of Jesus on my body.
The grace of our Lord Jesus Christ be with your spirit,
brothers and sisters. Amen.
May I never boast except in the cross of our Lord Jesus Christ,
through which the world has been crucified to me,
and I to the world.
For neither does circumcision mean anything, nor does uncircumcision,
but only a new creation.
Peace and mercy be to all who follow this rule
and to the Israel of God.
From now on, let no one make troubles for me;
for I bear the marks of Jesus on my body.
The grace of our Lord Jesus Christ be with your spirit,
brothers and sisters. Amen.
GospelLK 10:1-12, 17-20
At that time the Lord appointed seventy-two others
whom he sent ahead of him in pairs
to every town and place he intended to visit.
He said to them,
“The harvest is abundant but the laborers are few;
so ask the master of the harvest
to send out laborers for his harvest.
Go on your way;
behold, I am sending you like lambs among wolves.
Carry no money bag, no sack, no sandals;
and greet no one along the way.
Into whatever house you enter, first say,
‘Peace to this household.’
If a peaceful person lives there,
your peace will rest on him;
but if not, it will return to you.
Stay in the same house and eat and drink what is offered to you,
for the laborer deserves his payment.
Do not move about from one house to another.
Whatever town you enter and they welcome you,
eat what is set before you,
cure the sick in it and say to them,
‘The kingdom of God is at hand for you.’
Whatever town you enter and they do not receive you,
go out into the streets and say,
‘The dust of your town that clings to our feet,
even that we shake off against you.’
Yet know this: the kingdom of God is at hand.
I tell you,
it will be more tolerable for Sodom on that day than for that town.”
The seventy-two returned rejoicing, and said,
“Lord, even the demons are subject to us because of your name.”
Jesus said, “I have observed Satan fall like lightning from the sky.
Behold, I have given you the power to ‘tread upon serpents’ and scorpions
and upon the full force of the enemy and nothing will harm you. Nevertheless, do not rejoice because the spirits are subject to you,
but rejoice because your names are written in heaven.”
whom he sent ahead of him in pairs
to every town and place he intended to visit.
He said to them,
“The harvest is abundant but the laborers are few;
so ask the master of the harvest
to send out laborers for his harvest.
Go on your way;
behold, I am sending you like lambs among wolves.
Carry no money bag, no sack, no sandals;
and greet no one along the way.
Into whatever house you enter, first say,
‘Peace to this household.’
If a peaceful person lives there,
your peace will rest on him;
but if not, it will return to you.
Stay in the same house and eat and drink what is offered to you,
for the laborer deserves his payment.
Do not move about from one house to another.
Whatever town you enter and they welcome you,
eat what is set before you,
cure the sick in it and say to them,
‘The kingdom of God is at hand for you.’
Whatever town you enter and they do not receive you,
go out into the streets and say,
‘The dust of your town that clings to our feet,
even that we shake off against you.’
Yet know this: the kingdom of God is at hand.
I tell you,
it will be more tolerable for Sodom on that day than for that town.”
The seventy-two returned rejoicing, and said,
“Lord, even the demons are subject to us because of your name.”
Jesus said, “I have observed Satan fall like lightning from the sky.
Behold, I have given you the power to ‘tread upon serpents’ and scorpions
and upon the full force of the enemy and nothing will harm you. Nevertheless, do not rejoice because the spirits are subject to you,
but rejoice because your names are written in heaven.”
At that time the Lord appointed seventy-two others
whom he sent ahead of him in pairs
to every town and place he intended to visit.
He said to them,
“The harvest is abundant but the laborers are few;
so ask the master of the harvest
to send out laborers for his harvest.
Go on your way;
behold, I am sending you like lambs among wolves.
Carry no money bag, no sack, no sandals;
and greet no one along the way.
Into whatever house you enter, first say,
‘Peace to this household.’
If a peaceful person lives there,
your peace will rest on him;
but if not, it will return to you.
Stay in the same house and eat and drink what is offered to you,
for the laborer deserves his payment.
Do not move about from one house to another.
Whatever town you enter and they welcome you,
eat what is set before you,
cure the sick in it and say to them,
‘The kingdom of God is at hand for you.’”
whom he sent ahead of him in pairs
to every town and place he intended to visit.
He said to them,
“The harvest is abundant but the laborers are few;
so ask the master of the harvest
to send out laborers for his harvest.
Go on your way;
behold, I am sending you like lambs among wolves.
Carry no money bag, no sack, no sandals;
and greet no one along the way.
Into whatever house you enter, first say,
‘Peace to this household.’
If a peaceful person lives there,
your peace will rest on him;
but if not, it will return to you.
Stay in the same house and eat and drink what is offered to you,
for the laborer deserves his payment.
Do not move about from one house to another.
Whatever town you enter and they welcome you,
eat what is set before you,
cure the sick in it and say to them,
‘The kingdom of God is at hand for you.’”
Scripture
Study
July 7, 2013 Fourteenth Sunday in Ordinary Time
The readings this week call us to live more deeply in the peace of the
Kingdom that comes to us through the Gospel. In the first reading a picture of
contentment and tranquillity is presented in the symbol of a nursing mother.
Paul speaks of boasting only of the cross of Jesus and that nothing else
matters. In the gospel Jesus sends His disciples (including us) out on a
mission to preach the message of peace and to proclaim the coming of the
kingdom of God. How well do we fulfill these tasks that God calls us to? How
hard do we try? Do we ever simply let God do it His way in us?
First
Reading: Isaiah 66:10-14c
10 Rejoice with Jerusalem
and be glad because of her, all you who love her; Exult, exult with her, all
you who were mourning over her! 11 Oh, that you may suck fully of the milk of
her comfort, That you may nurse with delight at her abundant breasts! 12 For
thus says the LORD: Lo, I will spread prosperity over her like a river, and the
wealth of the nations like an overflowing torrent. As nurslings, you shall be
carried in her arms, and fondled in her lap; 13 As a mother comforts her son,
so will I comfort you; in Jerusalem you shall find your comfort. 14 When you
see this, your heart shall rejoice, and your bodies flourish like the grass;
The LORD'S power shall be known to his servants, but to his enemies, his wrath.
NOTES on First Reading:
* 66:10-14 This stanza of
the poem radiates the ecstatic joy of the new Jerusalem. Trito-Isaiah (Isa
56-66 which was written by disciples who inherited the spirit and continued the
work of Isaiah) contains many strong expressions of joy (56:7, 60:18,61:3,7,10;
65:13-19) although they may be more well known for strident opposition to false
Temple worship.
* 66:11 The image of a
mother nursing her young is used as a symbol of peace and contentment with
Jerusalem cast in the role of the mother. This passage brings to mind other
passages in Isaiah suggesting the motherhood of God such as 42:14; 45:10;
49:15. Although referring to God as a mother may sound a bit odd to our ears,
God's love is far too great to be adequately expressed in any single gender or
even in both human genders together.
Second
Reading: Galatians 6:14-18
14 But may I never boast
except in the cross of our Lord Jesus Christ, through which the world has been
crucified to me, and I to the world. 15 For neither does circumcision mean
anything, nor does uncircumcision, but only a new creation. 16 Peace and mercy
be to all who follow this rule and to the Israel of God. 17 From now on, let no
one make troubles for me; for I bear the marks of Jesus on my body. 18 The
grace of our Lord Jesus Christ be with your spirit, brothers. Amen.
NOTES on Second Reading:
* 6:14 Paul contrasts the
vanity of the Judaizers as they glory in the self reliant acts that they
perform in the flesh with his own boast which is his dependence on the grace
and favor of God. "Cross" as Paul uses it here is a term that
encompasses the entire mission and saving work of Jesus. "World" or
"kosmos" is used by Paul to represent all that is at enmity with God
and all the pleasure and ambition that is related to the flesh. Paul has died
to this by the historic act of Jesus on the cross not by any internal or
mystical act or experience of his own.
* 6:15 This verse echoes
5:6 and 1 Cor 7:18-19. The new ontological reshaping of human existence comes
not through an extrinsic norm of conduct or an act of self development but
through an energizing principle that recreates life (1 Cor 15:45). In other
words it is accomplished by God's creative Spirit in the believer.
The word Greek word
"ktisis" (creation) is used here with the stress not on the act of
creation or the Creator but rather on the creature or thing created. This is
probably patterned at least in part after a rabbinical usage by which the term
was applied to a man converted from idolatry to Judaism.
* 6:16 Paul contrasts the
Christian people of God as the "new offspring of Abraham" (3:29; Phil
3:3; Rom 9:6) with the "Israel according to the flesh" (1 Cor10:18).
To arrive at the closing words of the verse Paul has modified the last words of
Psalm 125:5 or 128:6 which read "Peace upon Israel."
* 6:17 The Greek word used
here is "stigmata" which was often used to refer to brands that were
sometimes placed on slaves. Paul is referring to the many illnesses, floggings,
beatings, and afflictions, that he had suffered for Christ and His cause and
which had left their marks on his body.
* 6:18 Paul ends his letter
with a blessing. See Phil 4:23.
Gospel
Reading: Luke 10:1-12, 17-20 OR Short Form 10:1-9
1 After this the Lord
appointed seventy (-two) others whom he sent ahead of him in pairs to every
town and place he intended to visit. 2 He said to them, "The harvest is
abundant but the laborers are few; so ask the master of the harvest to send out
laborers for his harvest. 3 Go on your way; behold, I am sending you like lambs
among wolves. 4 Carry no money bag, no sack, no sandals; and greet no one along
the way. 5 Into whatever house you enter, first say, 'Peace to this household.'
6 If a peaceful person lives there, your peace will rest on him; but if not, it
will return to you. 7 Stay in the same house and eat and drink what is offered
to you, for the laborer deserves his payment. Do not move about from one house
to another. 8 Whatever town you enter and they welcome you, eat what is set
before you, 9 cure the sick in it and say to them, 'The kingdom of God is at
hand for you.' 10 Whatever town you enter and they do not receive you, go out
into the streets and say, 11 'The dust of your town that clings to our feet,
even that we shake off against you.' Yet know this: the kingdom of God is at
hand. 12 I tell you, it will be more tolerable for Sodom on that day than for
that town.
17 The seventy (-two)
returned rejoicing, and said, "Lord, even the demons are subject to us
because of your name." 18 Jesus said, "I have observed Satan fall
like lightning from the sky. 19 Behold, I have given you the power 'to tread
upon serpents' and scorpions and upon the full force of the enemy and nothing
will harm you. 20 Nevertheless, do not rejoice because the spirits are subject
to you, but rejoice because your names are written in heaven."
NOTES on Gospel Reading:
* 10:1 The text is
uncertain as to whether the number is actually 70 or 72. The Old Testament text
behind the number seems to be Gen 10:2-31. The Septuagint (Greek) text uses 72
while the Massoretic (Hebrew) text uses 70.
They are sent out in pairs
for a number of reasons: To provide mutual support To establish the truth on
the strength of two witnesses (Deut19:15) To be the living embodiment of the
Gospel of peace. (See vv 5-6)
* 10:2 Jesus refers to the
harvest master here and then in v 3, He Himself sends out the laborers. In
effect Luke portrays Jesus as the Lord of the harvest.
* 10:3 The image of lambs
among wolves carries at least two significant messages here: The missionaries
are defenseless before the hostile people of the earth and must rely on God The
Christian Mission inaugurates a new era of peace and reconciliation in which
the lamb will lie down with the wolf (Isa 11:6; 65:25).
* 10:4 In the society of
that day and place failure to greet another would be socially shocking behavior
and would be a reminder of the prophets (Ezek 4-5). The elaborate oriental
rituals of greeting and hospitality were not consistent with the sense of
urgency that the missionaries were to have. It would also call attention to the
true meaning of peace and what it really involves rather than the outward shows
of peace with which the world is so concerned.
* 10:6 The literal meaning
here is "son of peace." It is part of Luke's message of universal
reconciliation and refers to one who is dedicated to peace.
* 10:9 The reign of God is
manifested in the preaching of the Kingdom and in healing of the sick.
* 10:17 This verse recalls
Jesus' power over demons in Galilee (8:26-39) and the power He gave the Twelve
in 9:1-2. Now the 70 (72) disciples are given a share in this same authority
and ministry.
* 10:18-19 In Jesus
ministry and in that of His Church the powers of evil are attacked and
overcome. The serpent and the scorpion are Old Testament symbols of evil as
well as being sources of real physical evil in Palestine.
* 10:20 Luke puts the
disciples' enthusiasm in better perspective by having Jesus remind them that
the real wonder and reason for rejoicing is that they are counted on the roster
of the citizens of heaven not simply that they can command spirits.
Meditation: "Pray the Lord to send out laborers
into his harvest"
What kind of harvest does
the Lord want us to reap today? Luke the Evangelist dedicated his life to
telling others of the good news of Jesus Christ. Luke's account in his Gospel
and in the Acts of the Apostles emphasizes the mission of Jesus to bring the
kingdom of God to every corner of the world. When Jesus commissioned seventy of
his disciples to go on mission, he gave them a vision of a great harvest for
the kingdom of God. Jesus frequently used the image of a harvest to convey the
coming of God’s reign on earth. The harvest is the fruition of labor and growth
– beginning with the sowing of seeds, then growth, and finally fruit for the
harvest. In like manner, the word of God is sown in the hearts of receptive men
and women who hear his word and who accept it with trust and obedience. The
harvest Jesus had in mind was not only the people of Israel, but all the
peoples (or nations) of the world. John the Evangelist tells us that "God so loved the world that he gave his
one and only Son, that whoever believes in him shall not perish but have
eternal life" (John 3:16).
What does Jesus mean when
he says his disciples must be "lambs in the midst of wolves"? The
prophet Isaiah foretold a time when wolves and lambs will dwell in peace
(Isaiah 11:6 and 65:25). This certainly refers to the second coming of Christ
when all will be united under the Lordship of Jesus after he has put down his
enemies and established the reign of God over the heavens and the earth. In the
meantime, the disciples must expect opposition and persecution from those who
who would oppose the gospel. Jesus came as our sacrificial lamb to atone for
the sin of the world. We, in turn, must be willing to sacrifice our lives in
humble service of our Lord and Master.
What is the significance of
Jesus appointing seventy disciples to the ministry of the word? Seventy was a
significant number in biblical times. Moses chose seventy elders to help him in
the task of leading the people through the wilderness. The Jewish Sanhedrin,
the governing council for the nation of Israel, was composed of seventy
members. In Jesus’ times seventy was held to be the number of nations
throughout the world. Jesus commissioned the seventy to a two-fold task: to
speak in his name and to act with his power. Jesus gave them instructions for
how they were to carry out their ministry. They must go and serve as people
without guile, full of charity and peace, and simplicity. They must give their
full attention to the proclamation of God’s kingdom and not be diverted by
other lesser things. They must travel
light – only take what was essential and leave behind whatever would distract
them – in order to concentrate on the task of speaking the word of the God.
They must do their work, not for what they can get out of it, but for what they
can give freely to others, without expecting reward or payment. “Poverty of
spirit” frees us from greed and preoccupation with possessions and makes ample
room for God’s provision. The Lord wants his disciples to be dependent on him
and not on themselves.
Jesus ends his instructions
with a warning: If people reject God’s invitation and refuse his word, then
they bring condemnation on themselves. When God gives us his word there comes
with it the great responsibility to respond. Indifference will not do. We are
either for or against God in how we respond to his word. God gives us his word
that we may have abundant life in him. He wills to work through and in each of
us for his glory. God shares his word with us and he commissions us to speak it
boldly and simply to others. Do you witness the truth and joy of the gospel by
word and example to those around you?
Why does Jesus tell his
disciples to not take joy in their own successes, even spiritual ones? Jesus
makes clear that the true source of our joy is God, and God alone. Regardless
of the circumstances, in good times and bad times, in success or loss, God always assures us of
victory in Jesus Christ. Jesus assures his disciples that he has all power over
evil, including the power of Satan and the evil spirits or fallen angels who
conspire against us. In fact, that is why Jesus came into the world to
overthrow the evil one (John 12:31). We, too, as disciples of Jesus have been
given spiritual authority and power for overcoming the works of darkness and
evil (1 John 2:13-14).
“Lord Jesus, may the joy
and truth of the gospel transform my life that I may witness it to those around
me. Grant that I may spread your truth and your light wherever I go.”
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Set Ablaze for Souls
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Fourteenth Sunday of
Ordinary Time
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Luke 10:1-9
The Lord appointed
72 others whom he sent ahead of him in pairs to every town and place he
intended to visit. He said to them, "The harvest is abundant but the
laborers are few; so ask the master of the harvest to send out laborers for
his harvest. Go on your way; behold, I am sending you like lambs among
wolves. Carry no money bag, no sack, no sandals; and greet no one along the
way. Into whatever house you enter, first say, ´Peace to this household.´ If
a peaceful person lives there, your peace will rest on him; but if not, it
will return to you. Stay in the same house and eat and drink what is offered
to you, for the laborer deserves his payment. Do not move about from one
house to another. Whatever town you enter and they welcome you, eat what is
set before you, cure the sick in it and say to them, ´The kingdom of God is
at hand for you.´"
Introductory Prayer: Lord, I bring myself into your presence knowing the zeal of
your heart for souls. The glory of your heavenly Father can shape my own
heart. I am confident that, just as the 72 lit the flame of their love for
their mission from the furnace of your divine love, I can ignite all that is
lukewarm and tepid in my own soul today. I desire to fulfill more perfectly
the mission you have given me.
Petition: Lord, fill my heart with a holy zeal to make
you known to many people!
1. Loving Souls
without Limits: Contemplate
our Lord’s hunger to bring salvation to the many souls whose number exceeds
the reach of his humanity. His passionate, driving love for men breaks the
confines of his human nature, multiplying his presence in the world. We can
be so easily drained by the never-ending needs of those we serve. We can
close the door on others with comfortable excuses; we can ignore their needs,
for which God wishes to put a solution in our hands. Christ’s heart, rather,
is expansive and grows with the awareness of the need of men for him.
Creatively he brings a divine solution into play to reach more souls, heal
more hearts, cure more ills. Does my charity bring me to use all my
creativity, intelligence and will-power to meet the needs of those God has
entrusted to my care? Does divine wisdom, rooted in prayer, come into play in
how I serve others?
2. Christ Is to Be
Known through Me: Christ
uses his divine power to multiply himself, commissioning these disciples to
be in effect other Christs in the world. This sending out of the 72 is a
critical juncture in the plan of salvation. Here ordinary men, who at one
time were simple-hearted recipients of Christ’s redeeming message, are now to
be the carriers of that message to others. Yet with all their weaknesses, how
could they ever hope to offer others an experience of Christ like that which
they themselves experienced, an experience which is so ineffable and sublime?
Christ explains: It will be done by their obedience, especially to the
details of behavior that he outlines for them. It will be done by acting in
Christ’s name, knowing that he has commissioned them. It will be accomplished
not through their own talents and charismatic personalities, but through the
power and grace of God that comes to those who serve him with a pure heart. I
can reflect on my own vocation and see that it has its ultimate source in
God, not in my own preferences. Knowing God has given me my mission in life,
I must, like the 72, purify myself of all self-centeredness and
personal ambition in order to respond to his singular invitation. Can others
experience Christ through me?
3. In the End, Lambs
Conquer: Wolves appear when
the lamb is present. I should not think that opposition and contradiction
mark the end of my mission. Rather, they are a sign of its authenticity.
Being a lamb among wolves implies that the wolves are best defeated by the
meekness and simplicity with which a disciple of Christ lives his life. A
pure and selfless heart does not permit bitterness, resentment and hardship
to weaken its commitment.
Conversation with
Christ: Lord, I wish to form
my heart to be conquering and meek like your own, certain of the victory that
awaits those who suffer in doing your will. Grant me the grace never to fall
away from your divine commission. Every morning, help me to awaken with a
generous and faithful spirit to its beauty and goodness.
Resolution: Today I will put more effort into the details
that prove my love for my vocation.
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SUNDAY, JULY 7
FOURTEENTH SUNDAY IN ORDINARY TIME
LUKE 10:1-12, 17-20
FOURTEENTH SUNDAY IN ORDINARY TIME
LUKE 10:1-12, 17-20
(Isaiah 66:10-14c; Psalm 66; Galatians 6:14-18)
KEY VERSE: "The harvest is abundant but the laborers are few" (v 2).
READING: Jesus sent forth seventy-two disciples to prepare the soil for the abundant harvest that was to come. The number seventy was symbolic to the Jews. It was the number of elderswho were chosen to help Moses leading the people in the wilderness (Nm 11:16-17). It was also the number of the Sanhedrin, the supreme council of the Jews. And it was thought that there were seventy nations in the world. Since Luke was a Gentile, it may well be that he looked forward to the day when every nation would know the Lord. The seventy-two followers of Christrepresented him in every home they entered. Jesus warned his disciples that they would be like helpless sheep exposed to prey. They must depend entirely upon God's providence and protection. Yet, as God's messengers, they deserved the support of those who benefited from their proclamation of God's reign. Those who rejected the call to repent were warned that divine judgment was at hand. The seventy-two returned from their mission jubilant because they had witnessed the power over the forces of evil. Jesus told them that they should rejoice more in the fact that they belonged to God.
REFLECTING: Do I give prayer and financial support to those who proclaim the Gospel?
PRAYING: Lord Jesus, help me to respond to your Word with faith.
Let all the earth cry out to God with joy
Let all the earth cry out to God with joy.In the reading from Isaiah today we see God's maternal face. God promises to comfort us as a mother comforts her child. The psalm tells us that God does not reject our prayers or withhold love from us. In the gospel reading Jesus sends out the disciples to spread the Good News with the promise that nothing will harm them.
St Paul tells us to worry less about rules and instead embrace the new life that is God's creation. We are called to trust God for sustenance and shelter and not worry about money and possessions. Do I live like my community matters more to me than my material wealth? Am I a willing worker in God's harvest? How might I share God's abundant love with others?
July 11
Blessed Emmanuel Ruiz and Companions
(1804-1860)
Blessed Emmanuel Ruiz and Companions
(1804-1860)
Not much is known of the early life of Emmanuel Ruiz, but details
of his heroic death in defense of the faith have come down to us.
Born of humble parents in Santander, Spain, he became a Franciscan
priest and served as a missionary in Damascus. This was at a time when
anti-Christian riots shook Syria and thousands lost their lives in just a short
time.
Among these were Emmanuel, superior of the Franciscan convent,
seven other friars and three laymen. When a menacing crowd came looking for the
men, they refused to renounce their faith and become Muslims. The men were
subjected to horrible tortures before their martyrdom.
Emmanuel, his brother Franciscans and the three Maronite laymen
were beatified in 1926 by Pope Pius XI.
LECTIO: 14TH SUNDAY OF ORDINARY TIME (C)
Lectio:
Sunday, July 7,
2013
The sending of the 72
disciples
Rebuilding Community Life
Luke 10:1-12.17-20
Rebuilding Community Life
Luke 10:1-12.17-20
1. Opening prayer
Lord Jesus, send your
Spirit to help us to read the Scriptures with the same mind that you read them
to the disciples on the way to Emmaus. In the light of the Word, written in the
Bible, you helped them to discover the presence of God in the disturbing events
of your sentence and death. Thus, the cross that seemed to be the end of all
hope became for them the source of life and of resurrection.
Create in us silence so that we may listen to your voice in Creation and in the Scriptures, in events and in people, above all in the poor and suffering. May your word guide us so that we too, like the two disciples from Emmaus, may experience the force of your resurrection and witness to others that you are alive in our midst as source of fraternity, justice and peace. We ask this of you, Jesus, son of Mary, who revealed to us the Father and sent us your Spirit. Amen.
Create in us silence so that we may listen to your voice in Creation and in the Scriptures, in events and in people, above all in the poor and suffering. May your word guide us so that we too, like the two disciples from Emmaus, may experience the force of your resurrection and witness to others that you are alive in our midst as source of fraternity, justice and peace. We ask this of you, Jesus, son of Mary, who revealed to us the Father and sent us your Spirit. Amen.
2. Reading
a) A key to the
reading:
Jesus’ preaching draws
many people (Mk 3:7-8). A small community begins to form around him. At first,
two persons (Mk 1:16-18); then another two (Mk 1:19-20); then twelve (Mk
3:13-19); and now in our text, more than seventy-two persons (Lk 10:1). The
community continues to grow. One thing Jesus insists on is community life. He
set the example. He never wished to work alone. The first thing he did at the
beginning of his preaching in Galilee was to call people to live with him and share
in his mission (Mk 1:16-20; 3,14). The ambience of fraternity that grows around
Jesus is a foretaste of the Kingdom, a proof of the new experience
of God with the Father. Thus, if God is Father and Mother, then we are all one
family of brothers and sisters. Thus is the community born, the new family (cf.
Mk 3:34-35).
This Sunday’s Gospel
tells us of practical things to direct the seventy-two disciples in their
proclamation of the Good News of the Kingdom and in rebuilding community life.
Proclaiming the Good News of the Kingdom and rebuilding community life are two
sides of the same coin. One does not exist and cannot make sense without the
other. While reading the text, try to look for this connection between
community life and the proclamation of the Kingdom of God.
b) A division of the
text to help with the reading:
Luke 10:1: The Mission
Luke 10:2-3: Co-responsibility
Luke 10:4-6: Hospitality
Luke 10:7: Sharing
Luke 10:8: Communion around the table
Luke 10:9a: Welcoming those excluded
Luke 10:9b: The coming of the Kingdom
Luke 10:10-12: Wiping the dust from their feet
Luke 10:17-20: The names written in heaven
Luke 10:2-3: Co-responsibility
Luke 10:4-6: Hospitality
Luke 10:7: Sharing
Luke 10:8: Communion around the table
Luke 10:9a: Welcoming those excluded
Luke 10:9b: The coming of the Kingdom
Luke 10:10-12: Wiping the dust from their feet
Luke 10:17-20: The names written in heaven
c) Text:
1 After this the Lord
appointed seventy-two others and sent them out ahead of him in pairs, to all
the towns and places he himself would be visiting. 2 And he said to them, 'The
harvest is rich but the labourers are few, so ask the Lord of the harvest to
send labourers to do his harvesting. 3 Start off now, but look, I am sending
you out like lambs among wolves. 4 Take no purse with you, no haversack, no
sandals. Salute no one on the road. 5 Whatever house you enter, let your first
words be, "Peace to this house!" 6 And if a man of peace lives there,
your peace will go and rest on him; if not, it will come back to you. 7 Stay in
the same house, taking what food and drink they have to offer, for the labourer
deserves his wages; do not move from house to house. 8 Whenever you go into a
town where they make you welcome, eat what is put before you. 9 Cure those in
it who are sick, and say, "The kingdom of God is very near to you."
10 But whenever you enter a town and they do not make you welcome, go out into
its streets and say, 11 "We wipe off the very dust of your town that
clings to our feet, and leave it with you. Yet be sure of this: the kingdom of
God is very near." 12 I tell you, on the great Day it will be more
bearable for Sodom than for that town.
17 The seventy-two came back rejoicing. 'Lord,' they said, 'even the devils submit to us when we use your name.' 18 He said to them, 'I watched Satan fall like lightning from heaven. 19 Look, I have given you power to tread down serpents and scorpions and the whole strength of the enemy; nothing shall ever hurt you. 20 Yet do not rejoice that the spirits submit to you; rejoice instead that your names are written in heaven.'
17 The seventy-two came back rejoicing. 'Lord,' they said, 'even the devils submit to us when we use your name.' 18 He said to them, 'I watched Satan fall like lightning from heaven. 19 Look, I have given you power to tread down serpents and scorpions and the whole strength of the enemy; nothing shall ever hurt you. 20 Yet do not rejoice that the spirits submit to you; rejoice instead that your names are written in heaven.'
3. A moment of
prayerful silence
so that the Word of
God may penetrate and enlighten our life.
4. Some questions
to help us in our
personal reflection.
a) What pleased or
struck you most in this text? Why?
b) Name each of the things that Jesus tells the disciples to do and the things to avoid.
c) What does Jesus wish to clarify through each of these suggestions so different from those common in everyday life?
d) How can we put into practice what the Lord asks: “take no purse with you”, “do not move from house to house”, “salute no one on the road”, “wipe off the very dust from your feet”?
e) Why are these suggestions of Jesus a sign of the coming of the Kingdom of God?
f) Jesus tells us to be attentive to the most important thing when he says: “your names are written in heaven!” What does this mean for us?
b) Name each of the things that Jesus tells the disciples to do and the things to avoid.
c) What does Jesus wish to clarify through each of these suggestions so different from those common in everyday life?
d) How can we put into practice what the Lord asks: “take no purse with you”, “do not move from house to house”, “salute no one on the road”, “wipe off the very dust from your feet”?
e) Why are these suggestions of Jesus a sign of the coming of the Kingdom of God?
f) Jesus tells us to be attentive to the most important thing when he says: “your names are written in heaven!” What does this mean for us?
5. For those who wish
to go deeper into the theme
a) The literary and
historical context:
A little before our
text, in Luke 9:51, is the beginning of the second phase of Jesus’ apostolic
activities, that is, a long journey to Jerusalem (Lk 9:51 to 19:29). The first
phase took place in Galilee and began with the presentation of Jesus’ programme
in the synagogue of Nazareth (Lk 4:14-21). In the second phase, he goes to
Samaria, sends messengers ahead of him (Lk 9:52) and draws new disciples (Lk
9:57-62). The second phase begins with the appointment of the other 72
disciples and with the presentation of the programme that will guide them in
their missionary activities (Lk 10:1-16). Thus Luke suggests that these new
disciples are not Jews from Galilee but Samaritans, and that the place where
Jesus proclaims the Good News is no longer Galilee but Samaria, the territory
of the excluded. The aim of the mission given to the disciples is the
rebuilding of community life. In Jesus days, many movements tried new ways of
life and of sharing life: the Pharisees, the Essenes, the Zealots, John the
Baptist and others. Many formed communities of disciples (Jn 1:35; Lk 11:1; Acts
19:3) and had their missionaries (Mt 23:15). But there was one great
difference. The communities of Pharisees, for instance, lived apart from
people. The community around Jesus lives among the people. Jesus’ proposal to
the 72 disciples is to recover the old community values that were being lost,
like hospitality, welcoming, sharing, communion around the table, accepting the
excluded. Jesus tries to renew and reorganise communities in such a way that
they may become an expression of the Covenant, an expression of the Kingdom of
God.
b) A commentary on the
text:
Luke 10:1: The
Mission
Jesus sends the disciples to the places he would be visiting. The disciple is Jesus’ spokesperson. He is not the master of the Good News. Jesus sends them in pairs. This allows for mutual help and thus the mission is not that of an individual but of the community. Two persons represent the community better.
Jesus sends the disciples to the places he would be visiting. The disciple is Jesus’ spokesperson. He is not the master of the Good News. Jesus sends them in pairs. This allows for mutual help and thus the mission is not that of an individual but of the community. Two persons represent the community better.
Luke 10:2-3: Co-responsibility
Their first task is to ask God to send labourers. All of Jesus’ disciples must feel responsible for the mission. Thus they have to pray to the Father for the continuance of the mission. Jesus sends his disciples like lambs among wolves.The mission is a difficult and dangerous task. The system within which they lived and within which we still live continues to resist the reorganisation of people living in community. Anyone who, like Jesus, proclaims love in a society organised on individual and collective selfishness, will be a lamb among wolves and will be crucified.
Their first task is to ask God to send labourers. All of Jesus’ disciples must feel responsible for the mission. Thus they have to pray to the Father for the continuance of the mission. Jesus sends his disciples like lambs among wolves.The mission is a difficult and dangerous task. The system within which they lived and within which we still live continues to resist the reorganisation of people living in community. Anyone who, like Jesus, proclaims love in a society organised on individual and collective selfishness, will be a lamb among wolves and will be crucified.
Luke 10:4-6: Hospitality
Jesus’ disciples may not take anything with them, no purse, no sandals. All they can take with them is peace. This means that they had to rely on the hospitalityof the people. Thus the disciple who goes carrying nothing but peace, shows he trusts people. He thinks that he will be accepted and that thus people will feel respected and confirmed. In this way the disciples were criticising the laws concerning exclusion and brought out the old values of community sharing of the people of God. Salute no one on the road means that they must not waste time with matters not pertaining to the mission. This may be a reference to the episode of the death the Sunamite’s son, where Elisha says to his employee, “Go! If anyone salutes you, do not answer” (2Kings 4:29), because this was a matter of life and death. Proclaiming God’s Good News is a matter of life and death!
Jesus’ disciples may not take anything with them, no purse, no sandals. All they can take with them is peace. This means that they had to rely on the hospitalityof the people. Thus the disciple who goes carrying nothing but peace, shows he trusts people. He thinks that he will be accepted and that thus people will feel respected and confirmed. In this way the disciples were criticising the laws concerning exclusion and brought out the old values of community sharing of the people of God. Salute no one on the road means that they must not waste time with matters not pertaining to the mission. This may be a reference to the episode of the death the Sunamite’s son, where Elisha says to his employee, “Go! If anyone salutes you, do not answer” (2Kings 4:29), because this was a matter of life and death. Proclaiming God’s Good News is a matter of life and death!
Luke 10:7: Sharing
The disciples must not move from house to house, but must stay in the same house. They must live together with and share in the life and work of the local people, and live on what they receive in exchange, the labourer deserves his wages. This means that they must trust in sharing. Through this new practice, they recovered one of the old traditions of the people of God, criticising a culture of accumulation that was characteristic of the Roman Empire and so proclaimed a new model for people to live together.
The disciples must not move from house to house, but must stay in the same house. They must live together with and share in the life and work of the local people, and live on what they receive in exchange, the labourer deserves his wages. This means that they must trust in sharing. Through this new practice, they recovered one of the old traditions of the people of God, criticising a culture of accumulation that was characteristic of the Roman Empire and so proclaimed a new model for people to live together.
Luke 10:8: Communion
around the table
The disciples must take what food and drink they offer. When the Pharisees went on a mission, they went prepared. They took with them purse and money so that they could provide for their own food. They maintained that they could not trust the food of the people because it was not always ritually “pure”. Thus the observance of the Law of legal purity, instead of helping to overcome divisions, weakened the life of communitarian values. Jesus’ disciples must not be separate from the people but rather accept communion around the table.When coming into contact with people they were not to be afraid of losing legal purity. The community value of fraternal living together is greater than the observance of ritual norms. By acting thus, they criticised the current laws on purity, and proclaimed a new way to purity, to intimacy with God.
The disciples must take what food and drink they offer. When the Pharisees went on a mission, they went prepared. They took with them purse and money so that they could provide for their own food. They maintained that they could not trust the food of the people because it was not always ritually “pure”. Thus the observance of the Law of legal purity, instead of helping to overcome divisions, weakened the life of communitarian values. Jesus’ disciples must not be separate from the people but rather accept communion around the table.When coming into contact with people they were not to be afraid of losing legal purity. The community value of fraternal living together is greater than the observance of ritual norms. By acting thus, they criticised the current laws on purity, and proclaimed a new way to purity, to intimacy with God.
Luke 10:9a: Welcoming
those excluded
The disciples must look after the sick, cure lepers and drive out evil spirits (cf Mt 10:8). This means that they must welcome into the community those who had been excluded from it. The practice of solidarity is a criticism of a society that excluded a person from the rest of the community. And thus is recovered the ancient prophetic tradition of goêl. From earliest times, the strength of the clan or the community was revealed in its defence of the value of a person, a family and the possession of land, and was concretely practised every “seven times seven years” in the celebration of the jubilee year (Lv 25,8-55; Dt 15,1-18).
The disciples must look after the sick, cure lepers and drive out evil spirits (cf Mt 10:8). This means that they must welcome into the community those who had been excluded from it. The practice of solidarity is a criticism of a society that excluded a person from the rest of the community. And thus is recovered the ancient prophetic tradition of goêl. From earliest times, the strength of the clan or the community was revealed in its defence of the value of a person, a family and the possession of land, and was concretely practised every “seven times seven years” in the celebration of the jubilee year (Lv 25,8-55; Dt 15,1-18).
Luke 10:9b: The
coming of the Kingdom
Hospitality, sharing, communion around the table, welcoming the excluded (goêl) were four pillars for sustaining community life. But because of the difficult situation of poverty, unemployment, persecution and oppression from the Romans, these pillars were broken. Jesus wants to rebuild them and affirms that, if they go back to these four values, the disciples can proclaim to the four winds: The Kingdom of God is very near to you! Proclaiming the Kingdom does not mean teaching truth and doctrine, but bringing people to a new way of living and sharing, a new way of acting and thinking, based on the Good News that Jesus proclaims: God is Father and therefore we are all together brothers and sisters.
Hospitality, sharing, communion around the table, welcoming the excluded (goêl) were four pillars for sustaining community life. But because of the difficult situation of poverty, unemployment, persecution and oppression from the Romans, these pillars were broken. Jesus wants to rebuild them and affirms that, if they go back to these four values, the disciples can proclaim to the four winds: The Kingdom of God is very near to you! Proclaiming the Kingdom does not mean teaching truth and doctrine, but bringing people to a new way of living and sharing, a new way of acting and thinking, based on the Good News that Jesus proclaims: God is Father and therefore we are all together brothers and sisters.
Luke 10:10-12: Wiping
the dust from their feet
How can we understand such a hard threat? Jesus came to bring an entirely new thing. He came to recover the communitarian values of the past: hospitality, sharing, communion around the table and welcoming the excluded. This explains the severity of the words used against those who refuse to accept the message. They are not refusing something new, but their own past, their own culture and wisdom! Jesus’ plan for the 72 disciples was aimed at digging up the memory, recovering the communitarian values of the oldest tradition, to rebuild the community and renew the Covenant, to renew life and thus to make God the new great Good News in the life of people.
How can we understand such a hard threat? Jesus came to bring an entirely new thing. He came to recover the communitarian values of the past: hospitality, sharing, communion around the table and welcoming the excluded. This explains the severity of the words used against those who refuse to accept the message. They are not refusing something new, but their own past, their own culture and wisdom! Jesus’ plan for the 72 disciples was aimed at digging up the memory, recovering the communitarian values of the oldest tradition, to rebuild the community and renew the Covenant, to renew life and thus to make God the new great Good News in the life of people.
Luke 10:17-20: The
names written in heaven
The disciples come back from the mission and get together with Jesus to evaluate what they had done. They begin by telling their stories. With great joy, they inform him that, in the name of Jesus, they were able to drive out evil spirits! Jesus helps them in their discernment. If they were able to drive out evil spirits, it was because Jesus had given them that power. While they stay with Jesus, no evil can come to them. And Jesus says that the most important thing was not driving out evil spirits, but that their names are written in heaven. To have one’s name written in heaven means to be certain of being known and loved by the Father. Some time before this, James and John had asked to bring down fire from heaven to destroy the Samaritans (Lk 9:54). Now, through the proclamation of the Good News, Satan falls from heaven (Lk 10:18) and the names of the Samaritan disciples are entered in heaven! In those days, many thought that whatever was Samaritan was of the devil, of Satan (Jn 8:48). Jesus changes everything!
The disciples come back from the mission and get together with Jesus to evaluate what they had done. They begin by telling their stories. With great joy, they inform him that, in the name of Jesus, they were able to drive out evil spirits! Jesus helps them in their discernment. If they were able to drive out evil spirits, it was because Jesus had given them that power. While they stay with Jesus, no evil can come to them. And Jesus says that the most important thing was not driving out evil spirits, but that their names are written in heaven. To have one’s name written in heaven means to be certain of being known and loved by the Father. Some time before this, James and John had asked to bring down fire from heaven to destroy the Samaritans (Lk 9:54). Now, through the proclamation of the Good News, Satan falls from heaven (Lk 10:18) and the names of the Samaritan disciples are entered in heaven! In those days, many thought that whatever was Samaritan was of the devil, of Satan (Jn 8:48). Jesus changes everything!
c) Further
information:
The small communities
being formed in Galilee and in Samaria are above all “a foretaste of the
Kingdom”. The community around Jesus is like the face of God transformed into
New News for the people, above all for the poor. Is our community like this?
Here are some
characteristics of the community that grew around Jesus. These are
characteristics of the face of God revealed in them. They may act as a mirror
for the revision of our community:
i) “You have only one master, and you are all brothers" (Mt 23:8). The foundation of the community is not knowledge or power, but equality among the brothers and sisters. It is fraternity.
ii) Jesus insists on equality between men and women (Mt 19:7-12) and gives orders to men and women (Mt 28:10; Mk 16:9-10; Jn 20:17). They all “follow” Jesus from Galilee (Mk 15:41; Lk 8:2-3).
iii) They had a common house shared with the poor (Jn 13:29). This sharingmust reach the soul and heart of all (Acts 1:14; 4:32). It must reach the point that there are no secrets among them (Jn 15:15).
iv) The power of service. “Any one who wants to be first among you, must be slave to all!” (Mk 10:44). Jesus sets the example (Jn 13:15). "The Son of man came not be served, but to serve" (Mt 20:28). "Here am I among as one who serves" (Lk 22:27). "We are useless servants!" (Lk 17:10)
v) Because of many conflicts and divisions, Jesus insists that the community be a place of forgiveness and reconciliation, not of mutual condemnation (Mt 18:21-22; Lk 17:3-4). The power to forgive was given to Peter (Mt 16:19), the apostles (Jn 20:23) and the communities (Mt 18:18). God’s pardon is passed on to the community.
vi) They prayed together in the Temple (Jn 2:13; 7:14; 10:22-23). Sometimes Jesus forms smaller groups (Lk 9:28; Mt 26:36-37). They pray before meals (Mk 6:41; Lk 24:30) and frequent the synagogues (Lk 4:16).
vii) Joy that no one can take away (Jn 16:20-22) "Blessed are you!" Your name is written in heaven (Lk 10:20), their eyes will see what has been promised (Lk 10:23-24), the Kingdom is yours! (Lk 6:20).
i) “You have only one master, and you are all brothers" (Mt 23:8). The foundation of the community is not knowledge or power, but equality among the brothers and sisters. It is fraternity.
ii) Jesus insists on equality between men and women (Mt 19:7-12) and gives orders to men and women (Mt 28:10; Mk 16:9-10; Jn 20:17). They all “follow” Jesus from Galilee (Mk 15:41; Lk 8:2-3).
iii) They had a common house shared with the poor (Jn 13:29). This sharingmust reach the soul and heart of all (Acts 1:14; 4:32). It must reach the point that there are no secrets among them (Jn 15:15).
iv) The power of service. “Any one who wants to be first among you, must be slave to all!” (Mk 10:44). Jesus sets the example (Jn 13:15). "The Son of man came not be served, but to serve" (Mt 20:28). "Here am I among as one who serves" (Lk 22:27). "We are useless servants!" (Lk 17:10)
v) Because of many conflicts and divisions, Jesus insists that the community be a place of forgiveness and reconciliation, not of mutual condemnation (Mt 18:21-22; Lk 17:3-4). The power to forgive was given to Peter (Mt 16:19), the apostles (Jn 20:23) and the communities (Mt 18:18). God’s pardon is passed on to the community.
vi) They prayed together in the Temple (Jn 2:13; 7:14; 10:22-23). Sometimes Jesus forms smaller groups (Lk 9:28; Mt 26:36-37). They pray before meals (Mk 6:41; Lk 24:30) and frequent the synagogues (Lk 4:16).
vii) Joy that no one can take away (Jn 16:20-22) "Blessed are you!" Your name is written in heaven (Lk 10:20), their eyes will see what has been promised (Lk 10:23-24), the Kingdom is yours! (Lk 6:20).
The community around
Jesus is the model for the early Christians after the resurrection (Acts
2:42-47)! The community is like the face of God transformed into Good News for
the people.
6. Praying the Psalm 146 (145)
The face of God,
confirmed by Jesus
Alleluia! Praise
Yahweh, my soul!
I will praise Yahweh all my life,
I will make music to my God as long as I live.
I will praise Yahweh all my life,
I will make music to my God as long as I live.
Do not put your trust
in princes,
in any child of Adam,
who has no power to save.
When his spirit goes forth he returns to the earth,
on that very day all his plans come to nothing.
in any child of Adam,
who has no power to save.
When his spirit goes forth he returns to the earth,
on that very day all his plans come to nothing.
How blessed is he who
has Jacob's God to help him,
his hope is in Yahweh his God,
who made heaven and earth,
the sea and all that is in them.
He keeps faith for ever,
gives justice to the oppressed,
gives food to the hungry;
Yahweh sets prisoners free.
his hope is in Yahweh his God,
who made heaven and earth,
the sea and all that is in them.
He keeps faith for ever,
gives justice to the oppressed,
gives food to the hungry;
Yahweh sets prisoners free.
Yahweh gives sight to
the blind,
lifts up those who are bowed down.
Yahweh protects the stranger,
he sustains the orphan and the widow.
Yahweh loves the upright,
but he frustrates the wicked.
lifts up those who are bowed down.
Yahweh protects the stranger,
he sustains the orphan and the widow.
Yahweh loves the upright,
but he frustrates the wicked.
Yahweh reigns for
ever, your God, Zion,
from age to age.
from age to age.
7. Closing prayer
Lord Jesus, we thank
you for your Word that has clarified for us the will of the Father. Grant that
your Spirit may enlighten our actions and give us the strength to put into
practice that which your Word has revealed to us. Grant that we, like Mary, your
Mother, may not only listen to your Word but also put it into practice. Who
lives and reigns with the Father and the Holy Spirit for ever and ever. Amen.
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