Friday of the Nineteenth Week in Ordinary Time
Lectionary: 417
Lectionary: 417
Joshua gathered together all the tribes of Israel at
Shechem,
summoning their elders, their leaders,
their judges and their officers.
When they stood in ranks before God, Joshua addressed all the people:
“Thus says the LORD, the God of Israel:
In times past your fathers, down to Terah,
father of Abraham and Nahor,
dwelt beyond the River and served other gods.
But I brought your father Abraham from the region beyond the River
and led him through the entire land of Canaan.
I made his descendants numerous, and gave him Isaac.
To Isaac I gave Jacob and Esau.
To Esau I assigned the mountain region of Seir in which to settle,
while Jacob and his children went down to Egypt.
“Then I sent Moses and Aaron, and smote Egypt with the prodigies
which I wrought in her midst.
Afterward I led you out of Egypt, and when you reached the sea,
the Egyptians pursued your fathers to the Red Sea
with chariots and horsemen.
Because they cried out to the LORD,
he put darkness between your people and the Egyptians,
upon whom he brought the sea so that it engulfed them.
After you witnessed what I did to Egypt,
and dwelt a long time in the desert,
I brought you into the land of the Amorites
who lived east of the Jordan.
They fought against you, but I delivered them into your power.
You took possession of their land, and I destroyed them,
the two kings of the Amorites, before you.
Then Balak, son of Zippor, king of Moab,
prepared to war against Israel.
He summoned Balaam, son of Beor, to curse you;
but I would not listen to Balaam.
On the contrary, he had to bless you, and I saved you from him.
Once you crossed the Jordan and came to Jericho,
the men of Jericho fought against you,
but I delivered them also into your power.
And I sent the hornets ahead of you that drove them
(the Amorites, Perizzites, Canaanites,
Hittites, Girgashites, Hivites and Jebusites)
out of your way; it was not your sword or your bow.
“I gave you a land that you had not tilled
and cities that you had not built, to dwell in;
you have eaten of vineyards and olive groves
which you did not plant.”
summoning their elders, their leaders,
their judges and their officers.
When they stood in ranks before God, Joshua addressed all the people:
“Thus says the LORD, the God of Israel:
In times past your fathers, down to Terah,
father of Abraham and Nahor,
dwelt beyond the River and served other gods.
But I brought your father Abraham from the region beyond the River
and led him through the entire land of Canaan.
I made his descendants numerous, and gave him Isaac.
To Isaac I gave Jacob and Esau.
To Esau I assigned the mountain region of Seir in which to settle,
while Jacob and his children went down to Egypt.
“Then I sent Moses and Aaron, and smote Egypt with the prodigies
which I wrought in her midst.
Afterward I led you out of Egypt, and when you reached the sea,
the Egyptians pursued your fathers to the Red Sea
with chariots and horsemen.
Because they cried out to the LORD,
he put darkness between your people and the Egyptians,
upon whom he brought the sea so that it engulfed them.
After you witnessed what I did to Egypt,
and dwelt a long time in the desert,
I brought you into the land of the Amorites
who lived east of the Jordan.
They fought against you, but I delivered them into your power.
You took possession of their land, and I destroyed them,
the two kings of the Amorites, before you.
Then Balak, son of Zippor, king of Moab,
prepared to war against Israel.
He summoned Balaam, son of Beor, to curse you;
but I would not listen to Balaam.
On the contrary, he had to bless you, and I saved you from him.
Once you crossed the Jordan and came to Jericho,
the men of Jericho fought against you,
but I delivered them also into your power.
And I sent the hornets ahead of you that drove them
(the Amorites, Perizzites, Canaanites,
Hittites, Girgashites, Hivites and Jebusites)
out of your way; it was not your sword or your bow.
“I gave you a land that you had not tilled
and cities that you had not built, to dwell in;
you have eaten of vineyards and olive groves
which you did not plant.”
Responsorial PsalmPS 136:1-3, 16-18, 21-22 AND 24
R. His mercy endures forever.
Give thanks to the LORD, for he is good,
for his mercy endures forever;
Give thanks to the God of gods,
for his mercy endures forever;
Give thanks to the LORD of lords,
for his mercy endures forever.
R. His mercy endures forever.
Who led his people through the wilderness,
for his mercy endures forever;
Who smote great kings,
for his mercy endures forever;
And slew powerful kings,
for his mercy endures forever.
R. His mercy endures forever.
And made their land a heritage,
for his mercy endures forever;
The heritage of Israel his servant,
for his mercy endures forever;
And freed us from our foes,
for his mercy endures forever.
R. His mercy endures forever.
Give thanks to the LORD, for he is good,
for his mercy endures forever;
Give thanks to the God of gods,
for his mercy endures forever;
Give thanks to the LORD of lords,
for his mercy endures forever.
R. His mercy endures forever.
Who led his people through the wilderness,
for his mercy endures forever;
Who smote great kings,
for his mercy endures forever;
And slew powerful kings,
for his mercy endures forever.
R. His mercy endures forever.
And made their land a heritage,
for his mercy endures forever;
The heritage of Israel his servant,
for his mercy endures forever;
And freed us from our foes,
for his mercy endures forever.
R. His mercy endures forever.
GospelMT 19:3-12
Some Pharisees
approached Jesus, and tested him, saying,
“Is it lawful for a man to divorce his wife for any cause whatever?”
He said in reply, “Have you not read that from the beginning
the Creator made them male and female and said,
For this reason a man shall leave his father and mother
and be joined to his wife, and the two shall become one flesh?
So they are no longer two, but one flesh.
Therefore, what God has joined together, man must not separate.”
They said to him, “Then why did Moses command
that the man give the woman a bill of divorce and dismiss her?”
He said to them, “Because of the hardness of your hearts
Moses allowed you to divorce your wives,
but from the beginning it was not so.
I say to you, whoever divorces his wife
(unless the marriage is unlawful)
and marries another commits adultery.”
His disciples said to him,
“If that is the case of a man with his wife,
it is better not to marry.”
He answered, “Not all can accept this word,
but only those to whom that is granted.
Some are incapable of marriage because they were born so;
some, because they were made so by others;
some, because they have renounced marriage
for the sake of the Kingdom of heaven.
Whoever can accept this ought to accept it.”
“Is it lawful for a man to divorce his wife for any cause whatever?”
He said in reply, “Have you not read that from the beginning
the Creator made them male and female and said,
For this reason a man shall leave his father and mother
and be joined to his wife, and the two shall become one flesh?
So they are no longer two, but one flesh.
Therefore, what God has joined together, man must not separate.”
They said to him, “Then why did Moses command
that the man give the woman a bill of divorce and dismiss her?”
He said to them, “Because of the hardness of your hearts
Moses allowed you to divorce your wives,
but from the beginning it was not so.
I say to you, whoever divorces his wife
(unless the marriage is unlawful)
and marries another commits adultery.”
His disciples said to him,
“If that is the case of a man with his wife,
it is better not to marry.”
He answered, “Not all can accept this word,
but only those to whom that is granted.
Some are incapable of marriage because they were born so;
some, because they were made so by others;
some, because they have renounced marriage
for the sake of the Kingdom of heaven.
Whoever can accept this ought to accept it.”
Meditation: "What
God has joined together"
What is God's intention for
our state in life, whether married or single? Jesus deals with the issue of
divorce by taking his hearers back to the beginning of creation and to God's
plan for the human race. In Genesis 2:23-24 we see God's intention and ideal
that two people who marry should become so indissolubly one that they are one
flesh. That ideal is found in the unbreakable union of Adam and Eve. They were
created for each other and for no one else. They are the pattern and symbol for
all who were to come. Jesus explains that Moses permitted divorce as a concession in view of a lost ideal. Jesus sets
the high ideal of the married state before those who are willing to accept his
commands. Jesus, likewise sets the high ideal for those who freely renounce
marriage for the sake of the kingdom of heaven. Both marriage and the single
life are calls from God to live a consecrated life, that is to live as married
couples or as singles who belong not to themselves but to God. Our lives are
not our own, but they belong to God. He gives strength, joy, and blessing to
those who seek to follow his way of holiness in their state of life. Do you
seek the Lord Jesus and his grace for your state of life?"Lord Jesus Christ, your call to holiness extends to all in every state of life. Sanctify our lives – as married couples and as singles – that we may live as men and women who are consecrated to you. Make us leaven in a society that disdains life-long marriage fidelity, chastity, and living single for the Lord."
www.dailyscripture.net
 From the Beginning It Was Not So… |
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Friday of the
Nineteenth Week in Ordinary Time
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Matthew 19:3-12
Some Pharisees approached Jesus, and tested
him, saying, "Is it lawful for a man to divorce his wife for any cause
whatever?" He said in reply, "Have you not read that from the
beginning the Creator made them male and female and
said, For this reason a man shall leave his father and mother and be
joined to his wife, and the two shall become one flesh ? So they are
no longer two, but one flesh. Therefore, what God has joined together, no
human being must separate." They said to him, "Then why did Moses
command that the man give the woman a bill of divorce and dismiss her?"
He said to them, "Because of the hardness of your hearts Moses allowed
you to divorce your wives, but from the beginning it was not so. I say to you,
whoever divorces his wife (unless the marriage is unlawful) and marries
another commits adultery." His disciples said to him, "If that is
the case of a man with his wife, it is better not to marry." He
answered, "Not all can accept this word, but only those to whom that is
granted. Some are incapable of marriage because they were born so; some,
because they were made so by others; some, because they have renounced
marriage for the sake of the Kingdom of heaven. Whoever can accept this ought
to accept it."
Introductory Prayer: Lord God, I believe in your presence here with me as I begin
this moment of prayer. I hope in you. I know that you will always take care
of me. I want this time with you to be a sign of my love for you. I seek only
to please you, without desiring any spiritual consolation for myself.
Petition: Lord God, fill me with your grace so I can meet your lofty
expectations.
1. Hardness of Their Hearts: The Pharisees heard Jesus’ teaching against
divorce at the Sermon on the Mount, a teaching which contradicted the
practice of the Jews. And so they sought to trap him in this instance into
putting his teaching in opposition to Moses. They were hoping to discredit
him. But Jesus knew their twisted intentions and grounded his teaching on
God’s original plan for man and woman. He knows that they were looking to get
around the will of God and carve exceptions. Jesus felt no need to pander to
the crowd or offer an easier way out when challenged. His focus was on what
God intended. Even today he challenges everyone to respond.
2. A New Law: Jesus’ teaching seems so counter-cultural,
no less today than in his own time. How can he be so bold and ask for so
much, since we still labor under the same sin, imperfection and hardness of
heart as the people of Moses’ time and his time? The key is that Jesus does
not simply add new laws; he brings the grace to be able to live as God
intended “from the beginning,” that is, before sin entered the world. Christ
can ask more of us because he himself brings the grace for us to live our
lives before God in a new way. By grace we are made “new men (and women) in
Christ” and transformed into children of God who are empowered to live in
holiness and the full truth.
3. Never Give Up: The disciples seem to be discouraged at first,
because the new teaching of Jesus is difficult to live: “then it is better
not to marry.” They are seeing things through their own narrow experience and
through the lens of popular opinion. Yet they must make the transforming
encounter with the grace of Christ. We, too, need to believe in that grace
and to communicate it to others, since it enables us to love others “as he
loved us.” It is what brings the vitality and freshness to our Christian
lives, and makes us able to offer something new and hopeful to the world
around us.
Conversation with Christ: Jesus, give me the faith and confidence to
believe with all my heart that your grace is enough for me. Teach me to
believe that your commands are always supported by your grace and that I can
live as a new man in you.
Resolution: I will ask for an unbreakable hope in the
power of God’s grace acting in me.
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FRIDAY, AUGUST 16
MATTHEW 19:3-12
(Joshua 24:1-13; Psalm 136)
KEY VERSE: "So they are no longer two, but one flesh" (v 6).
READING: The Pharisees deliberately tried to involve Jesus in controversy in order to entrap him. At one point they questioned him about his thoughts on sufficient grounds for divorce. In effect, the Pharisees asked Jesus whether he favored the strict view of the school of Shammai, which held that a man could divorce his wife if he found "some indecency in her" (Deut 24:1). Shammai made it clear that "indecency" meant fornication, and a wife could be put away for no other cause. Or did Jesus favor the laxer view of the school of Hillel that divorce could be obtained on the most trivial of grounds. Jesus said, although Moses permitted divorce in certain instances, this was not God's original purpose when man and woman were joined into "one body" (Gn 2:24). What God united, no one should divide. The disciples were astonished by Jesus' strict interpretation of the Law, and they asked if it was better to remain celibate. Jesus replied that not everyone had been given this special "gift from God" (1 Cor 7:7). While some embraced celibacy "for the sake of the kingdom" (v 12), each person should serve God by following his or her unique call.
REFLECTING: Is my life's vocation a sign of Christ's commitment to his Church?
PRAYING: Lord Jesus, help me to be faithful to my call.
Optional Memorial of Stephen of Hungary
Stephen, the first Christian King of Hungary, was born in 975 AD and died in 1038. He was a son of the Hungarian chief G�za and was baptized, together with his father, by Archbishop St. Adalbert of Prague in 985. On this occasion, he changed his pagan name Vajk to Stephen. In 995, Stephen married Gisela, a sister of Duke Henry of Bavaria, the future Emperor St. Henry II, and in 997 succeeded to the throne of Hungary. In order to make Hungary a Christian nation and to establish himself more firmly as ruler, he sent Abbot Astricus to Rome to petition Pope Sylvester II for the royal dignity and the power to establish episcopal sees. The pope acceded to his wishes and, in addition, presented him with a royal crown with which he was crowned on August 17, 1001. In 1031, his only son, Emeric, lost his life on a boar hunt. Thus, Stephen's cherished hope of transferring the reins of government into the hands of a pious Christian prince were shattered. Stehen was buried beside his son and both were canonized together in 1083. The Holy Crown of St. Stephen and other Coronation Jewels are considered national relics in Hungary. They are currently on display in the Parliament of Hungary, in Budapest
www.daily-word-of-life.com
His love is everlas
ting
God’s love is everlasting.
Dear Lord, no matter what we do you will always love us. The other part of this equation is that you also tell us that in order to live life as you mean us to live it we must love God with our whole hearts, minds and souls and our neighbour as ourselves. So in order to love our neighbour we must first love ourselves.
This appears to be easier for the ‘me’ generation than we who long ago were taught to put ourselves down so as not to be selfish proud sinners. All have a tendency to be selfish proud sinners but some in the past were made aware of this constantly. Please help us, dear Lord, to realise that we are loved, to know that we are all loveable and so can love others as we are loved.
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August 16
St. Stephen of Hungary
(975-1038)
The Church is universal, but its expression is always affected—for
good or ill—by local culture. There are no “generic” Christians; there are
Mexican Christians, Polish Christians, Filipino Christians. This fact is
evident in the life of Stephen, national hero and spiritual patron of Hungary.
Born a
pagan, he was baptized around the age of 10, together with his father,
chief of the Magyars, a group who migrated to the Danube area in the ninth
century. At 20 he married Gisela, sister to the future emperor, St. Henry. When
he succeeded his father, Stephen adopted a policy of Christianization of the
country for both political and religious reasons. He suppressed a series of
revolts by pagan nobles and welded the Magyars into a strong national group. He
asked the pope to provide for the Church's organization in Hungary—and
also requested that the pope confer the title of king upon him. He
was crowned on Christmas day in 1001.
Stephen
established a system of tithes to support churches and pastors and to relieve the
poor. Out of every 10 towns one had to build a church and support a priest. He
abolished pagan customs with a certain amount of violence, and commanded all to
marry, except clergy and religious. He was easily accessible to all, especially
the poor.
In 1031
his son Emeric died, and the rest of Stephen's days were embittered by
controversy over his successor. His nephews attempted to kill him. He died in
1038 and was canonized, along with his son, in 1083.
Comment:
God’s gift of holiness is a Christlike love of God and humanity. Love must sometimes bear a stern countenance for the sake of ultimate good. Christ attacked hypocrites among the Pharisees, but died forgiving them. Paul excommunicated the incestuous man at Corinth “that his spirit may be saved.” Some Christians fought the Crusades with noble zeal, in spite of the unworthy motives of others. Today, after senseless wars, and with a deeper understanding of the complex nature of human motives, we shrink from any use of violence, physical or “silent.” This wholesome development continues as people debate whether it is possible for a Christian to be an absolute pacifist or whether evil must sometimes be repelled by force.
God’s gift of holiness is a Christlike love of God and humanity. Love must sometimes bear a stern countenance for the sake of ultimate good. Christ attacked hypocrites among the Pharisees, but died forgiving them. Paul excommunicated the incestuous man at Corinth “that his spirit may be saved.” Some Christians fought the Crusades with noble zeal, in spite of the unworthy motives of others. Today, after senseless wars, and with a deeper understanding of the complex nature of human motives, we shrink from any use of violence, physical or “silent.” This wholesome development continues as people debate whether it is possible for a Christian to be an absolute pacifist or whether evil must sometimes be repelled by force.
Quote:
“Although the Church has contributed much to the development of culture, experience shows that, because of circumstances, it is sometimes difficult to harmonize culture with Christian teaching.
“Although the Church has contributed much to the development of culture, experience shows that, because of circumstances, it is sometimes difficult to harmonize culture with Christian teaching.
“These difficulties
do not necessarily harm the life of faith. Indeed they can stimulate the mind
to a more accurate and penetrating grasp of the faith. For recent studies and
findings of science, history and philosophy raise new questions which influence
life and demand new theological investigations” (Vatican II,Pastoral
Constitution on the Church in the Modern World, 62).
www.americancatholic.org
LECTIO: MATTHEW
19,3-12
Lectio:
Friday, August 16, 2013
Ordinary Time
1) Opening prayer
Almighty and ever-living God,
your Spirit made us your children,
confident to call you Father.
Increase your Spirit within us
and bring us to our promised inheritance.
We ask this through our Lord Jesus Christ, your Son,
who lives and reigns with you and the Holy Spirit,
one God, for ever and ever. Amen.
2) Gospel Reading - Matthew 19,3-12
Some Pharisees approached Jesus, and to put him to the test they said, 'Is it against the Law for a man to divorce his wife on any pretext whatever?'
He answered, 'Have you not read that the Creator from the beginning made them male and female and that he said: This is why a man leaves his father and mother and becomes attached to his wife, and the two become one flesh? They are no longer two, therefore, but one flesh. So then, what God has united, human beings must not divide.'
They said to him, 'Then why did Moses command that a writ of dismissal should be given in cases of divorce?'
He said to them, 'It was because you were so hard-hearted, that Moses allowed you to divorce your wives, but it was not like this from the beginning. Now I say this to you: anyone who divorces his wife -- I am not speaking of an illicit marriage -- and marries another, is guilty of adultery.'
The disciples said to him, 'If that is how things are between husband and wife, it is advisable not to marry.'
But he replied, 'It is not everyone who can accept what I have said, but only those to whom it is granted. There are eunuchs born so from their mother's womb, there are eunuchs made so by human agency and there are eunuchs who have made themselves so for the sake of the kingdom of Heaven. Let anyone accept this who can.'
Some Pharisees approached Jesus, and to put him to the test they said, 'Is it against the Law for a man to divorce his wife on any pretext whatever?'
He answered, 'Have you not read that the Creator from the beginning made them male and female and that he said: This is why a man leaves his father and mother and becomes attached to his wife, and the two become one flesh? They are no longer two, therefore, but one flesh. So then, what God has united, human beings must not divide.'
They said to him, 'Then why did Moses command that a writ of dismissal should be given in cases of divorce?'
He said to them, 'It was because you were so hard-hearted, that Moses allowed you to divorce your wives, but it was not like this from the beginning. Now I say this to you: anyone who divorces his wife -- I am not speaking of an illicit marriage -- and marries another, is guilty of adultery.'
The disciples said to him, 'If that is how things are between husband and wife, it is advisable not to marry.'
But he replied, 'It is not everyone who can accept what I have said, but only those to whom it is granted. There are eunuchs born so from their mother's womb, there are eunuchs made so by human agency and there are eunuchs who have made themselves so for the sake of the kingdom of Heaven. Let anyone accept this who can.'
3) Reflection
• Context. Up to chapter 18 Matthew has shown how the discourses of Jesus have marked the different phases of the progressive constitution and formation of the community of disciples around their Master. Now in chapter 19, 1 this small group withdraws from the territory of Galilee and arrives in the territories of Judaea. The call of Jesus that involves his disciples advances more until the decisive choice: the acceptance or rejection of the person of Jesus. Such a phase takes place along the road that leads to Jerusalem (chapters 19-20), and finally with the arrival in the city and to the Temple (chapters 21-23). All the encounters that Jesus experiences in the course of these chapters take place along this journey from Galilee to Jerusalem.
• The encounter with the Pharisees. Passing through Trans-Jordanian (19, 1) the first encounter is with the Pharisees and the theme of the discussion of Jesus with them becomes a reason for reflection for the group of the disciples. The question of the Pharisees concerns divorce and places Jesus in difficulty, particularly, the more solid and stable reality for every Jewish community. The intervention of the Pharisees wants to accuse Jesus because of his teaching. It is a question of a true process: Matthew considers it as “testing him”, “a way of tempting him”. The question is really a crucial one: “Is it against the Law for a man to divorce his wife on any pretext whatsoever?” (19, 3). The awkward malicious attempt of the Pharisees to interpret the text of DT 24, 1 to place Jesus in difficulty does not escape the attention of the reader: “Suppose a man has taken a wife and consummated the marriage, but she has not pleased him and he has found some impropriety of which to accuse her, he has, therefore, made out a writ of divorce for her and handed it to her and then dismissed her from his house”. This text had given place, throughout the centuries, to innumerable discussions: to admit divorce for any reason whatsoever; to request a minimum of bad behaviour, a true adultery.
• It is God who unites. Jesus responds to the Pharisees having recourse to Gn 1, 17: 2, 24, which presents the question about the primary will of God, the Creator. The love that unites man to woman, comes from God and because of its origin, it unifies and cannot be separated. If Jesus quotes Gn 2, 24: “This is why a man leaves his father and mother and becomes attached to his wife and they become one flesh” (19, 5), it is because he wants to underline a particular and absolute principle: it is the creating will of God that unites man and woman. When a man and a woman unite together in marriage, it is God who unites them; the term “coniugi” - couple – comes from the verb joined together, to unite, that is to say, that the joining together of the two partners sexually is the effect of the creative word of God. The response of Jesus to the Pharisees reaches its summit: marriage is indissoluble from its original constitution. Jesus continues this time drawing from Ml 2, 13-16: to repudiate the wife is to break the covenant with God and according to the prophets this covenant has to be lived, above all, by the spouses in their conjugal union (Ho 1-3; Is 1, 21-26; Jr 2, 2; 3, 1.6-12; Ez 16; 23; Is 54, 6-10; 60-62). The response of Jesus appears as a contradiction to the Law of Moses which grants the possibility to grant a writ of divorce. To motivate his response Jesus reminds the Pharisees: if Moses gave this possibility it is because you were so hardhearted (v. 8), more concrete, because of your indocility to the Word of God. The Law of Gn 1, 26; 2, 24 had never been modified, but Moses was obliged to adapt it to an attitude of indocility. The first marriage was not annulled by adultery. To contemporary man and particularly, to the ecclesial community the word of Jesus clearly says that there should be no divorces; and, just the same, we see that there are; in pastoral life the divorced persons are accepted, to whom the possibility of entering into the Kingdom is always open. The reaction of the disciples is immediate: “If that is how things are between husband and wife, it is advisable not to marry” (v. 10). The response of Jesus continues to sustain the indissolubility of matrimony, impossible for the human mentality but possible for God. The eunuch of whom Jesus speaks is not the one who is unable to generate but the one, who separated from his wife, continues to live in continence, he remains faithful to the first conjugal bond: he is an eunuch as regards all other women.
• Context. Up to chapter 18 Matthew has shown how the discourses of Jesus have marked the different phases of the progressive constitution and formation of the community of disciples around their Master. Now in chapter 19, 1 this small group withdraws from the territory of Galilee and arrives in the territories of Judaea. The call of Jesus that involves his disciples advances more until the decisive choice: the acceptance or rejection of the person of Jesus. Such a phase takes place along the road that leads to Jerusalem (chapters 19-20), and finally with the arrival in the city and to the Temple (chapters 21-23). All the encounters that Jesus experiences in the course of these chapters take place along this journey from Galilee to Jerusalem.
• The encounter with the Pharisees. Passing through Trans-Jordanian (19, 1) the first encounter is with the Pharisees and the theme of the discussion of Jesus with them becomes a reason for reflection for the group of the disciples. The question of the Pharisees concerns divorce and places Jesus in difficulty, particularly, the more solid and stable reality for every Jewish community. The intervention of the Pharisees wants to accuse Jesus because of his teaching. It is a question of a true process: Matthew considers it as “testing him”, “a way of tempting him”. The question is really a crucial one: “Is it against the Law for a man to divorce his wife on any pretext whatsoever?” (19, 3). The awkward malicious attempt of the Pharisees to interpret the text of DT 24, 1 to place Jesus in difficulty does not escape the attention of the reader: “Suppose a man has taken a wife and consummated the marriage, but she has not pleased him and he has found some impropriety of which to accuse her, he has, therefore, made out a writ of divorce for her and handed it to her and then dismissed her from his house”. This text had given place, throughout the centuries, to innumerable discussions: to admit divorce for any reason whatsoever; to request a minimum of bad behaviour, a true adultery.
• It is God who unites. Jesus responds to the Pharisees having recourse to Gn 1, 17: 2, 24, which presents the question about the primary will of God, the Creator. The love that unites man to woman, comes from God and because of its origin, it unifies and cannot be separated. If Jesus quotes Gn 2, 24: “This is why a man leaves his father and mother and becomes attached to his wife and they become one flesh” (19, 5), it is because he wants to underline a particular and absolute principle: it is the creating will of God that unites man and woman. When a man and a woman unite together in marriage, it is God who unites them; the term “coniugi” - couple – comes from the verb joined together, to unite, that is to say, that the joining together of the two partners sexually is the effect of the creative word of God. The response of Jesus to the Pharisees reaches its summit: marriage is indissoluble from its original constitution. Jesus continues this time drawing from Ml 2, 13-16: to repudiate the wife is to break the covenant with God and according to the prophets this covenant has to be lived, above all, by the spouses in their conjugal union (Ho 1-3; Is 1, 21-26; Jr 2, 2; 3, 1.6-12; Ez 16; 23; Is 54, 6-10; 60-62). The response of Jesus appears as a contradiction to the Law of Moses which grants the possibility to grant a writ of divorce. To motivate his response Jesus reminds the Pharisees: if Moses gave this possibility it is because you were so hardhearted (v. 8), more concrete, because of your indocility to the Word of God. The Law of Gn 1, 26; 2, 24 had never been modified, but Moses was obliged to adapt it to an attitude of indocility. The first marriage was not annulled by adultery. To contemporary man and particularly, to the ecclesial community the word of Jesus clearly says that there should be no divorces; and, just the same, we see that there are; in pastoral life the divorced persons are accepted, to whom the possibility of entering into the Kingdom is always open. The reaction of the disciples is immediate: “If that is how things are between husband and wife, it is advisable not to marry” (v. 10). The response of Jesus continues to sustain the indissolubility of matrimony, impossible for the human mentality but possible for God. The eunuch of whom Jesus speaks is not the one who is unable to generate but the one, who separated from his wife, continues to live in continence, he remains faithful to the first conjugal bond: he is an eunuch as regards all other women.
4) Personal questions
• As regards marriage do we know how to accept the teaching of Jesus with simplicity, without adapting it to our own legitimate choices to be comfortable?
• The evangelical passage has reminded us that the design of the Father on man and on woman is a wonderful project of love. Are you aware that love has an essential law: it implies the total and full gift of one’s own person to the other?
• As regards marriage do we know how to accept the teaching of Jesus with simplicity, without adapting it to our own legitimate choices to be comfortable?
• The evangelical passage has reminded us that the design of the Father on man and on woman is a wonderful project of love. Are you aware that love has an essential law: it implies the total and full gift of one’s own person to the other?
5) Concluding Prayer
God, create in me a clean heart,
renew within me a resolute spirit,
do not thrust me away from your presence,
do not take away from me your spirit of holiness. (Ps 51,10-11)
www.ocarm.orgGod, create in me a clean heart,
renew within me a resolute spirit,
do not thrust me away from your presence,
do not take away from me your spirit of holiness. (Ps 51,10-11)
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