Twenty-second Sunday in Ordinary Time
Lectionary: 126
Lectionary: 126
My child, conduct
your affairs with humility,
and you will be loved more than a giver of gifts.
Humble yourself the more, the greater you are,
and you will find favor with God.
What is too sublime for you, seek not,
into things beyond your strength search not.
The mind of a sage appreciates proverbs,
and an attentive ear is the joy of the wise.
Water quenches a flaming fire,
and alms atone for sins.
and you will be loved more than a giver of gifts.
Humble yourself the more, the greater you are,
and you will find favor with God.
What is too sublime for you, seek not,
into things beyond your strength search not.
The mind of a sage appreciates proverbs,
and an attentive ear is the joy of the wise.
Water quenches a flaming fire,
and alms atone for sins.
Responsorial PsalmPS 68:4-5, 6-7, 10-11
R. (cf. 11b) God, in your goodness, you have made a home
for the poor.
The just rejoice and exult before God;
they are glad and rejoice.
Sing to God, chant praise to his name;
whose name is the LORD.
R. God, in your goodness, you have made a home for the poor.
The father of orphans and the defender of widows
is God in his holy dwelling.
God gives a home to the forsaken;
he leads forth prisoners to prosperity.
R. God, in your goodness, you have made a home for the poor.
A bountiful rain you showered down, O God, upon your inheritance;
you restored the land when it languished;
your flock settled in it;
in your goodness, O God, you provided it for the needy.
R. God, in your goodness, you have made a home for the poor.
The just rejoice and exult before God;
they are glad and rejoice.
Sing to God, chant praise to his name;
whose name is the LORD.
R. God, in your goodness, you have made a home for the poor.
The father of orphans and the defender of widows
is God in his holy dwelling.
God gives a home to the forsaken;
he leads forth prisoners to prosperity.
R. God, in your goodness, you have made a home for the poor.
A bountiful rain you showered down, O God, upon your inheritance;
you restored the land when it languished;
your flock settled in it;
in your goodness, O God, you provided it for the needy.
R. God, in your goodness, you have made a home for the poor.
Reading 2HEB 12:18-19, 22-24A
Brothers and
sisters:
You have not approached that which could be touched
and a blazing fire and gloomy darkness
and storm and a trumpet blast
and a voice speaking words such that those who heard
begged that no message be further addressed to them.
No, you have approached Mount Zion
and the city of the living God, the heavenly Jerusalem,
and countless angels in festal gathering,
and the assembly of the firstborn enrolled in heaven,
and God the judge of all,
and the spirits of the just made perfect,
and Jesus, the mediator of a new covenant,
and the sprinkled blood that speaks more eloquently than that of Abel.
You have not approached that which could be touched
and a blazing fire and gloomy darkness
and storm and a trumpet blast
and a voice speaking words such that those who heard
begged that no message be further addressed to them.
No, you have approached Mount Zion
and the city of the living God, the heavenly Jerusalem,
and countless angels in festal gathering,
and the assembly of the firstborn enrolled in heaven,
and God the judge of all,
and the spirits of the just made perfect,
and Jesus, the mediator of a new covenant,
and the sprinkled blood that speaks more eloquently than that of Abel.
GospelLK 14:1, 7-14
On a sabbath Jesus
went to dine
at the home of one of the leading Pharisees,
and the people there were observing him carefully.
He told a parable to those who had been invited,
noticing how they were choosing the places of honor at the table.
“When you are invited by someone to a wedding banquet,
do not recline at table in the place of honor.
A more distinguished guest than you may have been invited by him,
and the host who invited both of you may approach you and say,
‘Give your place to this man,’
and then you would proceed with embarrassment
to take the lowest place.
Rather, when you are invited,
go and take the lowest place
so that when the host comes to you he may say,
‘My friend, move up to a higher position.’
Then you will enjoy the esteem of your companions at the table.
For every one who exalts himself will be humbled,
but the one who humbles himself will be exalted.”
Then he said to the host who invited him,
“When you hold a lunch or a dinner,
do not invite your friends or your brothers
or your relatives or your wealthy neighbors,
in case they may invite you back and you have repayment.
Rather, when you hold a banquet,
invite the poor, the crippled, the lame, the blind;
blessed indeed will you be because of their inability to repay you.
For you will be repaid at the resurrection of the righteous.”
at the home of one of the leading Pharisees,
and the people there were observing him carefully.
He told a parable to those who had been invited,
noticing how they were choosing the places of honor at the table.
“When you are invited by someone to a wedding banquet,
do not recline at table in the place of honor.
A more distinguished guest than you may have been invited by him,
and the host who invited both of you may approach you and say,
‘Give your place to this man,’
and then you would proceed with embarrassment
to take the lowest place.
Rather, when you are invited,
go and take the lowest place
so that when the host comes to you he may say,
‘My friend, move up to a higher position.’
Then you will enjoy the esteem of your companions at the table.
For every one who exalts himself will be humbled,
but the one who humbles himself will be exalted.”
Then he said to the host who invited him,
“When you hold a lunch or a dinner,
do not invite your friends or your brothers
or your relatives or your wealthy neighbors,
in case they may invite you back and you have repayment.
Rather, when you hold a banquet,
invite the poor, the crippled, the lame, the blind;
blessed indeed will you be because of their inability to repay you.
For you will be repaid at the resurrection of the righteous.”
Scripture Study
September
1, 2013 Twenty-Second Sunday of Ordinary Time
This Sunday we celebrate the Twenty-Second Sunday of Ordinary
Time. The first reading calls us to consider the role of humility in our lives.
Humility is not simply thinking poorly of one's self. Real humility is the
acceptance of truth which is rooted in God and acknowledging that everything we
have is a gift from God. The second reading reminds us that part of the truth
is our standing as members of the God's people. But again we must remember that
this status is a gift from God. The Gospel reading points at the need for
humility, not as a social grace, but as a requirement for entrance into the
Messianic banquet of the King. What things in our lives help us to live humbly
and what things are obstacles to living humbly? What examples of poverty or of
God's surprising reversals have you seen in your own life?
First
Reading: Sirach 3: 17-18, 20, 28-29
17 My son, conduct your affairs with humility, and you will be
loved more than a giver of gifts. 18 Humble yourself the more, the greater you
are, and you will find favor with God.
20 What is too sublime for you, seek not, into things beyond
your strength search not.
28 The mind of a sage appreciates proverbs, and an attentive ear
is the wise man's joy. 29 Water quenches a flaming fire, and alms atone for sins.
NOTES on First Reading:
* 3:17-19 Humility gives a true estimate of self .
* 3:20-22 Through humility a man performs duty, and avoids what
is beyond his understanding and strength.
* 3:21-24 This is partially a reference to the pretensions of
Greek learning.
* 3:23-27 Pride begets false greatness, misjudgment,
stubbornness, sorrow, affliction and perdition.
* 3:29-4:10 Mercy and kindness toward those in misfortune
(generally called alms) atone for sin and endear a man to God and to his fellow
men.
Second
Reading: Hebrews 12: 18-19, 22-24a
18 You have not approached that which could be touched and a
blazing fire and gloomy darkness and storm 19 and a trumpet blast and a voice
speaking words such that those who heard begged that no message be further
addressed to them, 20 for they could not bear to hear the command: "If
even an animal touches the mountain, it shall be stoned." 21 Indeed, so
fearful was the spectacle that Moses said, "I am terrified and
trembling." 22 No, you have approached Mount Zion and the city of the
living God, the heavenly Jerusalem, and countless angels in festal gathering,
23 and the assembly of the firstborn enrolled in heaven, and God the judge of
all, and the spirits of the just made perfect, 24 and Jesus, the mediator of a
new covenant, and the sprinkled blood that speaks more eloquently than that of
Abel.
NOTES on Second Reading:
* 12:18-21 The author of the letter to the Hebrews contrasts the
assembly of Israel when the Sinai Covenant was established with the assembly of
the new Israel under the new covenant. Elements of the comparison are taken
from Exodus 19:12-13, 16-19, 20:18-21.
* 12:22-24 The assembly of the new covenant is described as
occurring in heaven. Since they already possess the benefits of Jesus' sacrifice
the author speaks to those on earth as if they were already arrived at the
journey's end.
* 12:23 The firstborn mentioned here may be the angels of verse
22 or the entire people of God represented as the assembly of Christians. The
"spirits made perfect" are the saints of the Old Testament.
* 12:24 The blood of Able cried out for vengeance while the
blood of Jesus brings access to God and His grace.
Gospel
Reading: Luke 14: 1, 7-14
1 On a Sabbath he went to dine at the home of one of the leading
Pharisees, and the people there were observing him carefully.
7 He told a parable to those who had been invited, noticing how
they were choosing the places of honor at the table. 8 "When you are
invited by someone to a wedding banquet, do not recline at table in the place
of honor. A more distinguished guest than you may have been invited by him, 9
and the host who invited both of you may approach you and say, 'Give your place
to this man,' and then you would proceed with embarrassment to take the lowest
place. 10 Rather, when you are invited, go and take the lowest place so that
when the host comes to you he may say, 'My friend, move up to a higher
position.' Then you will enjoy the esteem of your companions at the table. 11
For everyone who exalts himself will be humbled, but the one who humbles
himself will be exalted." 12 Then he said to the host who invited him,
"When you hold a lunch or a dinner, do not invite your friends or your
brothers or your relatives or your wealthy neighbors, in case they may invite
you back and you have repayment. 13 Rather, when you hold a banquet, invite the
poor, the crippled, the lame, the blind; 14 blessed indeed will you be because
of their inability to repay you. For you will be repaid at the resurrection of
the righteous."
NOTES on Gospel Reading:
* 14:1 This verse introduces the last Lucan controversy on a
Sabbath. Luke uses the symposium (a popular Greek literary genre) as a
framework in which Jesus answers the questions and problems facing the Lucan
communities. The events of Luke 14:1-14 do not appear in any other Gospel.
* 14:7 This is the first part of the "wisdom teaching"
of Jesus that was set up in the symposium format. The word, "invited"
is used for the "apparently elect" and for "those who consider
themselves elect." This sets up a contrast in verses 16-24 between the
elect and nonelect.
* 14:11 Luke places a theological meaning on, what had been, a
proverb of secular Roman and Greek wisdom. In this context it means that God
will not be fooled by one's self-promotion. God is immune to any public
relations tricks we can try to pull on Him.
* 14:13 The people Luke lists here are those who were often
considered by contemporary writers to be forbidden entry into the
eschatological or Messianic banquet. Luke added "the poor" to the
commonly used list. The term, "the poor," was often used in Jewish
literature as a name for Israel or the elect within Israel (the poor of God).
Perhaps Luke is ironically expanding the list of the elect.
* 14:14 Those who are rewarded are those who have shared food
and life with the disadvantaged.
Meditation: "When you
give a feast, invite the poor, the maimed"
Who wants
to be last? Isn't it only natural to desire respect and esteem from others?
Jesus' parable of the guests invited to the marriage feast probes our motives
for seeking honor and position. Self-promotion is most often achieved at the
expense of others! Jesus' parable reinforces the teaching of Proverbs: Do
not put yourself forward in the king's presence or stand in the place of the
great; for it is better to be told, "Come up here," than to be put
lower in the presence of the prince (Proverbs 25:6-7).
What is
true humility and why should we make it a characteristic mark of our life and
action? True humility is not feeling bad about yourself, or having a low
opinion of yourself, or thinking of yourself as inferior to others. True
humility frees us from preoccupation with ourselves, whereas a low self-opinion
tends to focus our attention on ourselves. Humility is truth in
self-understanding and truth in action. Viewing ourselves truthfully, with
sober judgment, means seeing ourselves the way God sees us (Psalm 139:1-4). A
humble person makes a realistic assessment of himself or herself without
illusion or pretense to be something he or she is not. The humble regard
themselves neither smaller nor larger than they truly are. True humility frees
us to be our true selves and to avoid despair and pride. A humble person does
not have to wear a mask or put on a facade in order to look good to others,
especially to those who are not really familiar with that person. The humble
are not swayed by accidentals, such as fame, reputation, success, or failure.
Humility
is the queen or foundation of all the other virtues because it enables us to
view and judge ourselves correctly, the way God sees us. Humility leads to true
self-knowledge, honesty, realism, strength, and dedication to give ourselves to
something greater than ourselves. Humility frees us to love and serve others
selflessly, for their sake, rather than our own. Paul the Apostle, gives us
the greatest example and model of humility in the person of Jesus Christ,
who emptied himself, taking the form of a servant, ...who humbled
himself and became obedient unto death, even death on a cross (Philippians
2:7-8). The Lord Jesus gives grace to those who seek him humbly. Do you want to
be a servant as Jesus served?
"Lord
Jesus, you became a servant for my sake to set me free from the tyranny of sin,
selfishness, and conceit. Help me to be humble as you are humble and to love
freely and graciously all whom you call me to serve."
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Twenty-Second Sunday
in Ordinary Time
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Luke 14: 1, 7-14
On a sabbath Jesus went to dine at the home
of one of the leading Pharisees, and the people there were observing him
carefully. He told a parable to those who had been invited, noticing how they
were choosing the places of honor at the table. "When you are invited by
someone to a wedding banquet, do not recline at table in the place of honor.
A more distinguished guest than you may have been invited by him, and the
host who invited both of you may approach you and say, ´Give your place to
this man,´ and then you would proceed with embarrassment to take the lowest
place. Rather, when you are invited, go and take the lowest place so that
when the host comes to you he may say, ´My friend, move up to a higher
position.´ Then you will enjoy the esteem of your companions at the table.
For everyone who exalts himself will be humbled, but the one who humbles
himself will be exalted." Then he said to the host who invited him,
"When you hold a lunch or a dinner, do not invite your friends or your
brothers or your relatives or your wealthy neighbors, in case they may invite
you back and you have repayment. Rather, when you hold a banquet, invite the
poor, the crippled, the lame, the blind; blessed indeed will you be because
of their inability to repay you. For you will be repaid at the resurrection
of the righteous."
Introductory Prayer: Lord God, I come from dust and to dust I
shall return. You, however, existed before all time, and every creature takes
its being from you. You formed me in my mother’s womb with infinite care, and
you watch over me tenderly. I hope you will embrace my soul at my death to
carry me home to heaven to be with you forever. Thank you for looking upon me
and blessing me with your love. Take my love in return. I humbly offer you
all that I am.
Petition: Grant me, Lord, to put my life humbly in
your hands.
1. Opening the Door to God: Today’s reading shows us Jesus dining at the
house of a Pharisee. Apparently they had invited him in order to examine him
closely, as they tended to find fault with everyone who was not of their
sect. Jesus turns the tables by calling them to task for their pride.
Inviting Jesus into our lives always means opening ourselves to a challenge.
He will reward our generosity by offering us the road to greater holiness –
which means that he will reveal our weaknesses to us and challenge us to be
better. Christianity isn’t comfortable. We have to be ready to discover that
we are not as holy and good as we thought we were. Humility is an essential
virtue for any true Christian. We need to ask ourselves if we give God the
first place at the table in our lives, and if we are really listening to his
invitation to conquer our defects and grow in sanctity.
2. The Quickest Way Up Is to Go Down: Living humility may be difficult sometimes because
of our natural tendency to be self-centered, “to look out for #1.”
Nonetheless, Jesus teaches that living humility is the gateway to the road
that leads to happiness. If we are only looking out for ourselves, seeking
the highest “places of honor,” we are bound to be disappointed. God does not
reward self-love. Moreover, because of our limitations, we do not know well
what is good for us, nor are we able to achieve it without God’s grace. The
rewards we can expect from human beings – honors, power, pleasure – are
limited in time and quantity, and cannot satisfy our soul, which yearns for
God. How often has our pride been the cause of conflict and unhappiness? God
will lift us up to true fulfillment only if we get down from our own ivory
tower of egotism.
3. Save Room for Dessert… If we are humble and seek to serve God
instead of our own aggrandizement, then we leave the reward up to God: He
will give us the place in his plan that is best for us. God’s reward is
always better than what the world can offer because he promises everlasting
life and the joy of heaven. Although we don’t know exactly what that will be
like, Jesus clearly tells us that it’s so good, we should strive not to be
rewarded in this life. That seems to go against common sense – “a bird in the
hand is worth two in the bush” – but if we really have faith in God and his
Word, we need to put it into practice. If life is like the banquet of today’s
reading, our time in this world is just the appetizer. "What eye has not
seen, and ear has not heard, and what has not entered the human heart, what
God has prepared for those who love him" (1 Corinthians 2:9).
Conversation with Christ: Lord, help me to trust in you completely,
not seeking myself, but doing my best to serve you with humility and letting
you take care of the rest. I know you are all good and loving, and you will
not let those who serve you go without their reward.
Resolution: Today I will practice humility by putting
others first in whatever way I can: yielding to them in conversation, giving
them the first choice when possible&h
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SUNDAY, SEPTEMBER 1
TWENTY SECOND SUNDAY IN ORDINARY TIME
LUKE 14:1, 7-14
TWENTY SECOND SUNDAY IN ORDINARY TIME
LUKE 14:1, 7-14
(Sirach 3:17-18, 20, 28-29; Psalm 68; Hebrews 12:18-19, 22-24a)
KEY VERSE: "For everyone who exalts himself will be humbled, but the one who humbles himself will be exalted" (v 11).
READING: When Jesus shared the Sabbath meal at the home of a leading Pharisee, he used the opportunity to teach a lesson on humility to both host and guests. Noticing the competition for the seat of honor at table, Jesus suggested that the guests take the lowest place. Should the host move them to a higher position they would be honored, and they would not be embarrassed by being asked to take a lower position. Jesus reminded the host that he should not invite only the wealthy and important people to his home, but should open his doors to those of lowly status without earthly power (anawim ). Although these poor were in no position to repay their host for his generosity, they would be richly rewarded at the "resurrection of the just" (v 14). Can we imagine what it would be like if banquets were held in honor of the poor and deprived instead of the rich and famous? How would this change us? How would it change the world?
REFLECTING: What is my attitude toward the underprivileged?
PRAYING: Lord Jesus, teach me to imitate your charity and humility.
September 1
St. Giles
(d. 710?)
St. Giles
(d. 710?)
Despite the fact that much about St. Giles is shrouded in mystery,
we can say that he was one of the most popular saints in the Middle Ages.
Likely, he was born in the first half of the seventh century in southeastern
France. That is where he built a monastery that became a popular stopping-off
point for pilgrims making their way to Compostela in Spain and the Holy Land.
In England, many ancient churches and hospitals were dedicated to Giles. One of the sections of the city of Brussels is named after him. In Germany, Giles was included among the so-called 14 Holy Helpers, a popular group of saints to whom people prayed, especially for recovery from disease and for strength at the hour of death. Also among the 14 were Sts. Christopher, Barbara and Blaise. Interestingly, Giles was the only non-martyr among them. Devotion to the "Holy Helpers" was especially strong in parts of Germany and in Hungary and Sweden. Such devotion made his popularity spread. Giles was soon invoked as the patron of the poor and the disabled.
The pilgrimage center that once drew so many fell into disrepair some centuries after Giles' death.
In England, many ancient churches and hospitals were dedicated to Giles. One of the sections of the city of Brussels is named after him. In Germany, Giles was included among the so-called 14 Holy Helpers, a popular group of saints to whom people prayed, especially for recovery from disease and for strength at the hour of death. Also among the 14 were Sts. Christopher, Barbara and Blaise. Interestingly, Giles was the only non-martyr among them. Devotion to the "Holy Helpers" was especially strong in parts of Germany and in Hungary and Sweden. Such devotion made his popularity spread. Giles was soon invoked as the patron of the poor and the disabled.
The pilgrimage center that once drew so many fell into disrepair some centuries after Giles' death.
Patron Saint of:
Beggars
Disabled
Beggars
Disabled
LECTIO: 22ND
SUNDAY OF ORDINARY TIME (C)
Lectio:
Sunday, September 1, 2013
The parable of the first and the last
places:
for everyone who raises himself up will be humbled
Luke 14,1.7-14
for everyone who raises himself up will be humbled
Luke 14,1.7-14
1. Listening to the Text
a) Initial Prayer:
Lord, we all have an insatiable need to listen
to you, and you know it, because your yourself has created us like that. “You
alone have words of eternal life” (Jn 6, 68). We believe in these words, we are
hungry and thirsty for these words; for these words, in humility and love, we
commit all our fidelity. “Speak, Lord, for your servant is listening” (1 Sam 3,
9). It is the frantic prayer of Samuel who does not know; ours is somewhat
different, but it has been precisely your voice, your Word, which has changed
the shaking of the ancient prayer in the yearning for communion of a son who
cries to his Father: Speak for your son is listening.
b) Reading of the Gospel:
1 Now
it happened that on a Sabbath day he had gone to share a meal in the house of
one of the leading Pharisees; and they watched him closely.
7 He then told the guests a parable, because he had noticed how they picked the places of honour. He said this, 8 'When someone invites you to a wedding feast, do not take your seat in the place of honour. A more distinguished person than you may have been invited, 9 and the person who invited you both may come and say, "Give up your place to this man." And then, to your embarrassment, you will have to go and take the lowest place. 10 No; when you are a guest, make your way to the lowest place and sit there, so that, when your host comes, he may say, "My friend, move up higher." Then, everyone with you at the table will see you honoured. 11 For everyone who raises himself up will be humbled, and the one who humbles himself will be raised up.' 12 Then he said to his host, 'When you give a lunch or a dinner, do not invite your friends or your brothers or your relations or rich neighbours, in case they invite you back and so repay you. 13 No; when you have a party, invite the poor, the crippled, the lame, the blind; 14 then you will be blessed, for they have no means to repay you and so you will be repaid when the upright rise again.'
7 He then told the guests a parable, because he had noticed how they picked the places of honour. He said this, 8 'When someone invites you to a wedding feast, do not take your seat in the place of honour. A more distinguished person than you may have been invited, 9 and the person who invited you both may come and say, "Give up your place to this man." And then, to your embarrassment, you will have to go and take the lowest place. 10 No; when you are a guest, make your way to the lowest place and sit there, so that, when your host comes, he may say, "My friend, move up higher." Then, everyone with you at the table will see you honoured. 11 For everyone who raises himself up will be humbled, and the one who humbles himself will be raised up.' 12 Then he said to his host, 'When you give a lunch or a dinner, do not invite your friends or your brothers or your relations or rich neighbours, in case they invite you back and so repay you. 13 No; when you have a party, invite the poor, the crippled, the lame, the blind; 14 then you will be blessed, for they have no means to repay you and so you will be repaid when the upright rise again.'
c)
Moment of prayerful silence:
In order
to be affected by the word of Christ and so that the Word made flesh, who is
Christ, can dwell in our heart and that we can adhere, it is necessary that
there be listening and profound silence.
2. The
word is enlightened (Lectio)
a)
Context:
The
parable on the choice of place is narrated on a Saturday when Jesus is already
in Jerusalem, where the Paschal Mystery will be fulfilled, where the Eucharist
of the new Covenant will be celebrated, to which then follows, the encounter
with the living one and the entrusting of mission of the disciples which
prolongs thus the historical mission of Jesus. The light of the Passover makes
all those who are called to represent him as servant, diakonos, within the
community, gathered around the table,
to see the road that the Lord follows. It is the theme of the
guests at table or of joyful living together of Saint Luke. Jesus has realized
the most beautiful reality, proclaimed and taught at table in a joyful,
sociable frame.
In
chapter 14, Luke, with his art of a capable narrator, paints a picture, in
which he superimposed two images: Jesus at table defines the face of the new
community, convoked around the Eucharistic table. The page is subdivided in two
scenes: first, the invitation to dinner in the house of one of the chief
Pharisees, on a feast day, Saturday (Lk 14, 15-16), which also concerns the
problem of the guests: who will participate at the table of the Kingdom? This
is prepared beginning now in the relationship with Jesus, who convokes around
himself the persons in the community-Church.
b)
Exegesis:
-
Saturday a day of feast and of liberation
This is
the passage in Luke: “On
a Sabbath day he had gone to share a meal in the house of one of the leading
Pharisees; and they watched him closely.” (Lk 14, 1). On a
feast day Jesus is invited by the one who is responsible for the movement of
the observant or Pharisees. Jesus is at table. The first episode takes place in
this context: the healing of a man with dropsy prevented by his physical
disability to participate at table. Those who are sick in their body are
excluded from the community by the observants as the Rule of Qumran says. The
meal on Saturday has a festive and sacred character especially for the
observant of the Law. In fact, on Saturday, there is a weekly remembrance of
Exodus and of the creation. Jesus, precisely on that Saturday gives back
freedom and reintegrates in full health the man with dropsy.
He
therefore, justifies his gesture before the teachers and the observant of the
Law with these words: “Which
of you here if his ass or ox falls into a well, will not pull it out on a
Sabbath day?”God is interested in persons and not only in the
property or possessions of man. Saturday is not reduced to external observance
of the sacred rest, but is in favour of man. With this concern turned toward
man, is also given the key to define the criteria of convocation in this
community symbolized by the table: How to choose the place? Whom to invite and
who participates at the end in the Banquet of the Kingdom? The gesture of Jesus
is a program: Saturday is made for man. On Saturday he does that which is the
fundamental significance of the celebration of the memory of the getting out of
Egypt and of creation.
- On
the choice of places and of the guests
The criteria
to choose the places are not based on precedence, on the roles or the fame or
renown, but are inspired on the acts of God who promotes the last ones, “because the one who raises himself up
will be humbled and the one who humbles himself will be raised up” (Lk
14, 11). This principle which closes the parable of the new etiquette, that of
the turning over of the worldly criteria, refers to God’s action by means of
the passive form “will be
raised up”. God raises up the little ones and the poor as
Jesus has done introducing the man with dropsy, who was excluded, to the table
to eat together in the Sabbatical feast .
Then we
have the criteria for the choice of guests. The criteria of recommendation and
of corporative solidarity are excluded: “Do
not invite your friends, or your brothers or your relations or rich
neighbours…” “On the contrary, when you have a party, invite the poor, the
crippled, the lame, the blind…” (Lk 14, 12.13).
The
list begins with the poor, who in Luke’s Gospel are the beneficiaries of the
Beatitudes: “Blessed are you
poor, for yours is the Kingdom of Heaven”. In the list of the
guests the poor are mentioned as the physically disabled, the handicapped,
excluded from the confraternity of the Pharisees and from the ritual of the
time (cf. 2 Sam 5, 8; Lv 21, 18).
This
same list is found in the parable of the great banquet: the poor, the crippled,
the blind, the lame, take the place of the respectful guests. (Lk 14, 21).
This
second parable on the criteria of choice of the guests is proclaimed with this
proclamation: “Then you will
be blessed, for they have no means to repay you and so you will be repaid when
the upright rise again” (Lk 14, 14), at the end of time when
God will manifest his sovereignty communicating eternal life. At this point
there is a phrase of one of the invited guests which is like a souvenir between
the two small parables and the parable of the great banquet: “Blessed is anyone who will share the
meal in the Kingdom of God” (Lk 14, 15). This word which recalls
the Beatitude of the Kingdom and the condition to participate in it through the
image of the banquet, “to
eat the bread”, introduces the parable pf the great banquet in
its eschatological meaning. But this final banquet, which is the Kingdom of God
and the full communion with Him, is prepared at present by sitting and eating
together at the same table. Jesus narrates this parable to interpret the
convocation of men with the announcement of the Kingdom of God and through his
historical action.
3. The word
enlightens me (to meditate)
a) When
Jesus was in the house of the Pharisee who had invited him to eat observes how
those invited try to get the first places. It is a very common attitude in
life, not only when one is at table: each one tries also to get the first place
regarding attention and consideration on the part of others. Everyone,
beginning by ourselves, we have this experience. But let us pay attention, the
words of Jesus which exhort to abstain from seeking the first place are not
simply an exhortation of good education; they are a rule of life. Jesus
clarifies that it is the Lord to give to each one the dignity and the honour,
we are not the ones to give it to ourselves, perhaps claiming our own merits.
Like he did in the Beatitudes, Jesus turns over the judgement and the behaviour
of this world. The one who recognizes himself a sinner and humble is raised up
by God, but, who instead intends to get recognition and the first places risks
to exclude himself from the banquet.
b) “Do
not take your seat in the place of honour, a more distinguished person than you
may have been invited… then to your embarrassment you will have to go and take
the lowest place” (Lk 14, 8-9). It seems that Jesus takes as a joke the
childish efforts of the gusts who struggle in order to get the best positions;
but his intention has a more serious purpose. Speaking to the leaders of Israel
he shows which is the power which builds up the relations of the Kingdom:
“Whoever raises himself up will be humbled and who humbles himself will be
raised up” (Lk 14, 11). He describes to them the “good use of power” founded on
humility. It is the same power which God releases in humanity in the
Incarnation: “At the service of the will of the Father, in order that the whole
creation returns to him, the Word did not count “equality with God something to
be grasped, but he emptied himself taking the form of a slave, becoming as
human beings are; and being in every way like a human being, he was humbler
yet, even to accepting death on the cross” (Phil 2, 6-8). This glorious kenosis
of the Son of God has the capacity to heal, to reconcile and to liberate all
creation. Humility is the force which builds up the Kingdom and the community
of the disciples, the Church.
4. To
pray – Psalm 23
The Psalm
seems to turn around a title: the Lord is my shepherd”. The Saints are the
image of the flock on the way: they are accompanied by the goodness and the
loyalty of God, until they definitively reach the house of the Father (L.
Alonso Schökel, The
Psalms of trust, Dehoniana Books, Bologna 2006, 54).
Yahweh
is my shepherd,
I lack nothing.
In grassy meadows he lets me lie.
By tranquil streams he leads me
to restore my spirit.
He guides me in paths of saving justice
as befits his name.
I lack nothing.
In grassy meadows he lets me lie.
By tranquil streams he leads me
to restore my spirit.
He guides me in paths of saving justice
as befits his name.
Even
were I to walk
in a ravine as dark as death
I should fear no danger,
for you are at my side.
Your staff and your crook
are there to soothe me.
in a ravine as dark as death
I should fear no danger,
for you are at my side.
Your staff and your crook
are there to soothe me.
You
prepare a table for me
under the eyes of my enemies;
you anoint my head with oil;
my cup brims over.
under the eyes of my enemies;
you anoint my head with oil;
my cup brims over.
Kindness
and faithful love
pursue me every day of my life.
I make my home in the house of Yahweh
for all time to come.
pursue me every day of my life.
I make my home in the house of Yahweh
for all time to come.
Final
Prayer
“Lord,
thanks to your light which descended on me, it flooded my life with the
conviction that I am a sinner. I have understood more deeply that your Son
Jesus is my Saviour.
My will, my spirit, all my being hold Him tightly. May the omnipotence of your love, conquer me, Oh my God. Overthrow the resistance which frequently renders me rebellious, the nostalgia which impels me to be indolent, lazy; may your Love conquer everything so that I can be a happy trophy of your victory.
My hope is anchored in your fidelity. Whether I have to grow in the whirlwinds of civilization, I have converted into a flower and your watchman in this Spring which has blossomed, sprout out from the Blood of your Son. You look at each one of us, you take care of us, you watch over us; you, the Cultivator of this Spring of Eternal Life: you, Father of Jesus, and our Father; you, my Father!” (Anastasio Ballestrero).
My will, my spirit, all my being hold Him tightly. May the omnipotence of your love, conquer me, Oh my God. Overthrow the resistance which frequently renders me rebellious, the nostalgia which impels me to be indolent, lazy; may your Love conquer everything so that I can be a happy trophy of your victory.
My hope is anchored in your fidelity. Whether I have to grow in the whirlwinds of civilization, I have converted into a flower and your watchman in this Spring which has blossomed, sprout out from the Blood of your Son. You look at each one of us, you take care of us, you watch over us; you, the Cultivator of this Spring of Eternal Life: you, Father of Jesus, and our Father; you, my Father!” (Anastasio Ballestrero).
