Twenty-seventh Sunday in Ordinary Time
Lectionary: 141
Lectionary: 141
How long, O LORD? I cry for help
but you do not listen!
I cry out to you, "Violence!"
but you do not intervene.
Why do you let me see ruin;
why must I look at misery?
Destruction and violence are before me;
there is strife, and clamorous discord.
Then the LORD answered me and said:
Write down the vision clearly upon the tablets,
so that one can read it readily.
For the vision still has its time,
presses on to fulfillment, and will not disappoint;
if it delays, wait for it,
it will surely come, it will not be late.
The rash one has no integrity;
but the just one, because of his faith, shall live.
but you do not listen!
I cry out to you, "Violence!"
but you do not intervene.
Why do you let me see ruin;
why must I look at misery?
Destruction and violence are before me;
there is strife, and clamorous discord.
Then the LORD answered me and said:
Write down the vision clearly upon the tablets,
so that one can read it readily.
For the vision still has its time,
presses on to fulfillment, and will not disappoint;
if it delays, wait for it,
it will surely come, it will not be late.
The rash one has no integrity;
but the just one, because of his faith, shall live.
R. (8) If today you hear his voice, harden not your hearts.
Come, let us sing joyfully to the LORD;
let us acclaim the Rock of our salvation.
Let us come into his presence with thanksgiving;
let us joyfully sing psalms to him.
R. If today you hear his voice, harden not your hearts.
Come, let us bow down in worship;
let us kneel before the LORD who made us.
For he is our God,
and we are the people he shepherds, the flock he guides.
R. If today you hear his voice, harden not your hearts.
Oh, that today you would hear his voice:
"Harden not your hearts as at Meribah,
as in the day of Massah in the desert,
Where your fathers tempted me;
they tested me though they had seen my works."
R. If today you hear his voice, harden not your hearts.
Come, let us sing joyfully to the LORD;
let us acclaim the Rock of our salvation.
Let us come into his presence with thanksgiving;
let us joyfully sing psalms to him.
R. If today you hear his voice, harden not your hearts.
Come, let us bow down in worship;
let us kneel before the LORD who made us.
For he is our God,
and we are the people he shepherds, the flock he guides.
R. If today you hear his voice, harden not your hearts.
Oh, that today you would hear his voice:
"Harden not your hearts as at Meribah,
as in the day of Massah in the desert,
Where your fathers tempted me;
they tested me though they had seen my works."
R. If today you hear his voice, harden not your hearts.
Beloved:
I remind you, to stir into flame
the gift of God that you have through the imposition of my hands.
For God did not give us a spirit of cowardice
but rather of power and love and self-control.
So do not be ashamed of your testimony to our Lord,
nor of me, a prisoner for his sake;
but bear your share of hardship for the gospel
with the strength that comes from God.
Take as your norm the sound words that you heard from me,
in the faith and love that are in Christ Jesus.
Guard this rich trust with the help of the Holy Spirit
that dwells within us.
I remind you, to stir into flame
the gift of God that you have through the imposition of my hands.
For God did not give us a spirit of cowardice
but rather of power and love and self-control.
So do not be ashamed of your testimony to our Lord,
nor of me, a prisoner for his sake;
but bear your share of hardship for the gospel
with the strength that comes from God.
Take as your norm the sound words that you heard from me,
in the faith and love that are in Christ Jesus.
Guard this rich trust with the help of the Holy Spirit
that dwells within us.
The apostles said to the Lord,
"Increase our faith."
The Lord replied,
"If you have faith the size of a mustard seed,
you would say to this mulberry tree,
'Be uprooted and planted in the sea,’ and it would obey you.
"Who among you would say to your servant
who has just come in from plowing or tending sheep in the field,
'Come here immediately and take your place at table'?
Would he not rather say to him,
'Prepare something for me to eat.
Put on your apron and wait on me while I eat and drink.
You may eat and drink when I am finished'?
Is he grateful to that servant because he did what was commanded?
So should it be with you.
When you have done all you have been commanded,
say, 'We are unprofitable servants;
we have done what we were obliged to do.'"
The Lord replied,
"If you have faith the size of a mustard seed,
you would say to this mulberry tree,
'Be uprooted and planted in the sea,’ and it would obey you.
"Who among you would say to your servant
who has just come in from plowing or tending sheep in the field,
'Come here immediately and take your place at table'?
Would he not rather say to him,
'Prepare something for me to eat.
Put on your apron and wait on me while I eat and drink.
You may eat and drink when I am finished'?
Is he grateful to that servant because he did what was commanded?
So should it be with you.
When you have done all you have been commanded,
say, 'We are unprofitable servants;
we have done what we were obliged to do.'"
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:
* 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: "Lord,
increase our faith"
What is the greatest force
in the world? Jesus tells us that with faith we can do far more than we could
accomplish by our own strength; faith can even move mountains and trees (see
Matthew17:20; Mark 11:23)! What kind of faith did Jesus have in mind here? By
faith Jesus meant more than just belief in God and in his power. Jesus spoke of
faith as something dynamic, active, and very alive. Expectant faith is a gift
God gives us for overcoming obstacles that stand in the way of doing God's
will. It enables us to cooperate with God's grace and power for accomplishing
whatever God wants us to do. To illustrate the powerful force of faith, Jesus
used the image of an uprooted tree. Have you ever seen an uprooted tree caused
by a sudden wind storm or flash flood? On another occasion Jesus illustrated
the force of faith with the incredible image of a mountain transplanted:
"For truly, I say to you, if you have faith as a grain of mustard seed,
you will say to this mountain, `Move from here to there,' and it will
move; and nothing will be impossible to you." (Matthew 17:20) The
term "mountain remover" was used in Jesus' time for describing someone
who could solve great problems and difficulties. Don't we often encounter
challenges and difficulties which seem beyond our power to handle? What appears
impossible to human power is possible to those who believe in God's power.
Faith is a gift freely
given by God to help us know God personally, to understand his truth, and to
live in the power of his love. God expects more from us than we can do by
ourselves. Faith in God is the key for removing obstacles and
difficulties which keep us from doing his will. We are his servants, and he is
ever ready to work through us and in us for his glory. For faith to be
effective it must be linked with trust and obedience — an active
submission to God and a willingness to do whatever he commands. Do you trust in
God's grace and power to resist temptation and to overcome obstacles in doing
his will?
Jesus’ parable of the
dutiful laborers seems to suggest that we ought to always give our best,
regardless of what we can expect in return. But, aren't we like the laborer in
Jesus' parable who expected fair compensation for his day's work? How
unfair for the master to compel him to give more than what was expected!
Don't we love to assert our rights: "I will give only what is required and
no more!" But who can satisfy the claims of love? Jesus used this parable
of the dutiful servant to explain that we can never put God in our debt or make
the claim that God owes us something. We must regard ourselves as God's
servants, just as Jesus came "not to be served, but to serve" (Matthew
20:28). Service of God and of neighbor is both a voluntary or free act which
springs from a generous and merciful heart and a sacred duty which we owe to an
all-merciful and gracious God. One can volunteer for public service or be
compelled to do service for one's country. Likewise, God expects us to
give him the worship and praise which is his due. And he gladly accepts
the free-will offering of our lives to him and his service. What makes
our offering pleasing to God is the love we express in the gift of self-giving.
True love is sacrificial, generous, and selfless.
How can we love others
selflessly and unconditionally? God himself is Love (1
John 4:16) and he fills our hearts with the boundless love that gives what is
good for the sake of others. If we love one another, God abides in us
and his love is perfected in us (1 John 4:12). God honors the
faithful servant who loves mercifully and gives generously. He wants to bless
us richly with his gifts and graces and to work through and in us for his
glory. We must remember, however, that God can never be indebted to us. We have
no claim on him. His love compels us to give him our best! And when we
have done our best, we have simply done our duty. We can never outmatch God in
generous giving and loving service. Does the love of God compel you to give
your best?
"Lord, fill my heart
with love, gratitude and generosity. Make me a faithful and zealous servant for
you. May I generously pour out my life in loving service for you and for
others, just as you have so generously poured yourself out for me."
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A Mustard Seed Size
Faith
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Twenty-Seventh
Sunday in Ordinary Time
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Luke 17: 5-10
The apostles said to the Lord,
"Increase our faith!" The Lord replied, "If you had faith the
size of a mustard seed, you could say to this mulberry tree, ´Be uprooted and
planted in the sea,´ and it would obey you.” Who among you would say to your
slave who has just come in from plowing or tending sheep in the field ´Come
here at once and take your place at the table´? Would you not rather say to
him, ´Prepare supper for me, put on your apron and serve me while I eat and
drink; later you may eat and drink´? Do you thank the slave for doing what
was commanded? So you also, when you have done all that you were ordered to
do, say, ´We are worthless slaves; we have done only what we ought to have
done!´"
Introductory Prayer: Lord Jesus, you are the master of the
universe, and yet you wish to listen to me and guide me. You know all things
past, present and future, and yet you respect my freedom to choose you. Holy
Trinity, you are completely happy and fulfilled on your own, and yet you have
generously brought us into existence. You are our fulfillment. Thank you for
the gift of yourself. I offer the littleness of myself in return, knowing you
are pleased with what I have to give.
Petition: Lord Jesus, grant me the faith of an
apostle.
1. Supersize it! We live a “supersize” mentality. Everything
has to be big: our food orders at McDonalds, our houses, cars, etc. We need
to “supersize” our faith in Jesus. He has the power of doing that for us if
we request it with all sincerity and humility. At the same time, we need to
exercise the faith we have, especially when the temptation to doubt God increases.
Our faith deepens in the measure in which we apply it in all the different
circumstances of our life.
2. Believing: As Jesus states, we often want praise or
thanks from others because we have done our duty. Yet, we were only doing
what we ought to have done. No praise or thanks is needed, since we have done
nothing more than what was expected. Rather than look for recognition,
praise, or thanks, we should see ourselves as humble servants in search of
greater faith every day.
3. Worthless Slaves …Us? No one wants to feel worthless. We all seek
to be valued and esteemed, to be needed in some way by others. We strive hard
to achieve this esteem from family and friends. However, in our relationship
with God our Father, things are often different. We do the minimum in order
to get by spiritually. With God’s grace we need to strive to go beyond the
minimum, giving ourselves with love and without reservation or fear. It is
not that God will somehow value us more; in fact, he already loves us
incredibly deeply. Our efforts in the spiritual life are simply a response to
God’s love. Paradoxically, the more we humbly seek to respond to God’s love
by doing his will in our lives, the more we experience the greatness of his
love.
Conversation with Christ: Jesus, help me to place all my trust and
faith in you. I don’t always trust, and this is when my fears and anxieties
take over. I want to put these aside and place myself in your hands. In doing
this I will be able to serve you better.
Resolution: Today I will put more effort in doing the
ordinary things of the day in an extraordinary way, out of love for
Jesus.
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TWENTY-SEVENTH SUNDAY IN
ORDINARY TIME
SUNDAY, OCTOBER 6, LUKE
17:5-10
(Hebrews 1:2-3, 2:2-4;
Psalm 95; 2 Timothy 1:6-8, 13-14)
KEY VERSE: "If you
have faith the size of a mustard seed, you would say to this mulberry tree, 'Be
uprooted and planted in the sea,' and it would obey you" (v 6).
READING: Luke recorded
various sayings, or "logia," which were unique to his gospel, in
order to sum up the teachings of Jesus on discipleship. As the demands of
following Jesus grew heavier, the Apostles pleaded for an increase of faith.
Jesus told them that if they had faith as small as a mustard seed they would
accomplish great works. This saying meant that even those things that looked
completely impossible would become possible if approached with faith. Jesus'
disciples must follow his example, and labor without expecting special
treatment or payment. The field-hand had duties in the master's kitchen and at
the master's table. These tasks were lowly ones, and might be performed without
anyone appreciating them; yet they are images of loving service. When Jesus'
disciples had done their best they could not expect to be rewarded for
something that was only their duty to do.
REFLECTING: Am I a servant
of the gospel, or do I expect others to serve me?
PRAYING: Lord Jesus, help
me to "labor without reward save that of knowing I do your will" (St.
Ignatius Loyola)
If today you hear his voice, harden
not your hearts.
‘Get my supper ...’Lord, I struggle with your words in today’s gospel, with the reality of what it means to be servant of others. Often, my selfishness and pride stand in the way. I am reminded of a well-trained sheepdog - faithful, sensitive, patient, alert and responsive to the master’s every move, ready to serve. Service seems to be an expression of firm faith. It means letting go of what I want, listening, allowing the Lord to prompt and direct. Are you saying, Lord, that if prayer is real there is a balance between the ‘doer’ and the ‘pray-er’? That the doer brings the stuff of life to prayer, is resourced in prayer by the Source, and that service then springs from that? Lord, teach me to serve truly, responding to your prompting and not to my own whims.
October 6
St. Bruno
(1030?-1101)
St. Bruno
(1030?-1101)
This saint has the honor of having founded a religious order
which, as the saying goes, has never had to be reformed because it was never
deformed. No doubt both the founder and the members would reject such high
praise, but it is an indication of the saint's intense love of a penitential
life in solitude.
Bruno was
born in Cologne, Germany, became a famous teacher at Rheims and was appointed
chancellor of the archdiocese at the age of 45. He supported Pope Gregory VII
(May 25) in his fight against the decadence of the clergy and took part in the
removal of his own scandalous archbishop, Manasses. Bruno suffered the
plundering of his house for his pains.
He had a
dream of living in solitude and prayer, and persuaded a few friends to join him
in a hermitage. After a while he felt the place unsuitable and, through a
friend, was given some land which was to become famous for his foundation
"in the Chartreuse" (from which comes the word Carthusians). The
climate, desert, mountainous terrain and inaccessibility guaranteed silence,
poverty and small numbers.
Bruno and
his friends built an oratory with small individual cells at a distance from
each other. They met for Matins and Vespers each day and spent the rest of the
time in solitude, eating together only on great feasts. Their chief work was
copying manuscripts.
The pope,
hearing of Bruno's holiness, called for his assistance in Rome. When the pope
had to flee Rome, Bruno pulled up stakes again, and spent his last years (after
refusing a bishopric) in the wilderness of Calabria.
He was
never formally canonized, because the Carthusians were averse to all occasions
of publicity. Pope Clement extended his feast to the whole Church in 1674.
Comment:
If there is always a certain uneasy questioning of the contemplative life, there is an even greater puzzlement about the extremely penitential combination of community and hermit life lived by the Carthusians.
If there is always a certain uneasy questioning of the contemplative life, there is an even greater puzzlement about the extremely penitential combination of community and hermit life lived by the Carthusians.
Quote:
“Members of those communities which are totally dedicated to contemplation give themselves to God alone in solitude and silence and through constant prayer and ready penance. No matter how urgent may be the needs of the active apostolate, such communities will always have a distinguished part to play in Christ's Mystical Body...” (Vatican II, Decree on the Renewal of Religious Life, 7).
“Members of those communities which are totally dedicated to contemplation give themselves to God alone in solitude and silence and through constant prayer and ready penance. No matter how urgent may be the needs of the active apostolate, such communities will always have a distinguished part to play in Christ's Mystical Body...” (Vatican II, Decree on the Renewal of Religious Life, 7).
LECTIO: 27TH
SUNDAY OF ORDINARY TIME (C)
Lectio:
Sunday, October 6, 2013
The Lord increases our faith,
so that our lives may be
at the free service of God and of neighbour.
Luke 17:5-10
so that our lives may be
at the free service of God and of neighbour.
Luke 17:5-10
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.
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.
2. Reading
a) A key to the reading:
The text of this Sunday’s liturgy is part of a
long section typical of Luke (Lk 9:51 to 19:28), which describes the slow
ascent of Jesus towards Jerusalem, where he will be made prisoner, sentenced
and die. A large part of this section is given to instructing the disciples.
Our text is part of this instruction to the disciples. Jesus teaches them how
to live in community (Lk 17:1).
b) A division of the text as a help to its
reading:
Luke 17:5: The apostles ask Jesus to increase
their faith
Luke 17:6: Living one’s faith the size of a mustard seed
Luke 17:7-9: Living one’s life at the free service of God and neighbour
Luke 17:10: Application of the comparison with the useless servant
Luke 17:6: Living one’s faith the size of a mustard seed
Luke 17:7-9: Living one’s life at the free service of God and neighbour
Luke 17:10: Application of the comparison with the useless servant
c) The text:
5 The apostles said to the Lord, 'Increase our
faith.' 6 The Lord replied, 'If you had faith like a mustard seed you could say
to this mulberry tree, "Be uprooted and planted in the sea," and it
would obey you. 7 'Which of you, with a servant ploughing or minding sheep,
would say to him when he returned from the fields, "Come and have your
meal at once"? 8 Would he not be more likely to say, "Get my supper
ready; fasten your belt and wait on me while I eat and drink. You yourself can
eat and drink afterwards"? 9 Must he be grateful to the servant for doing
what he was told? 10 So with you: when you have done all you have been told to
do, say, "We are useless servants: we have done no more than our
duty." '
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 part of this text did I like best or
struck me most?
b) Faith in whom? In God? In the other? Or in oneself?
c) Faith the size of a mustard seed: is my faith like this?
d) To give one’s life in service without expecting any return: am I capable of living thus?
b) Faith in whom? In God? In the other? Or in oneself?
c) Faith the size of a mustard seed: is my faith like this?
d) To give one’s life in service without expecting any return: am I capable of living thus?
5. A key to the reading
in order to delve deeper into the theme.
in order to delve deeper into the theme.
a) The historical context of our text:
The historical context of Luke’s Gospel always
has two dimensions: the time of Jesus in the 30’s, when the things described in
the text took place, and the time of the communities to whom Luke addresses his
Gospel, more than 50 years after the events. When Luke reports the words and
actions of Jesus, he is not only thinking of what happened in the 30’s, but
rather of the life of the communities of the 80’s with all their problems and
concerns, and he tries to offer them some light and possible solutions (Lk
1:1-4).
b) A key to the reading: the literary context:
The literary context (Lk 17:1-21) within which
is our text (Lk 17:5-10) helps us better understand Jesus’ words. In this text
Luke brings together the words Jesus used to teach how one should live in
community. Firstly (Lk 17:1-2), Jesus draws the attention of the
disciples to the little ones, that is those excluded from society.
The communities must hold these dear. Secondly (Lk 17:3-4), he draws
attention to the weak members of the communities. In their regard, Jesus wants
the disciples to feel responsible for them and to take an attitude of
understanding and reconciliation towards them.Thirdly (Lk 17:5-6) (and
here begins our text), Jesus speaks of faith in God that must be the driving
force of the life of the communities.Fourthly (Lk 17:7-10), Jesus
says that the disciples must serve others with the greatest degree of self-denial
and selflessness, considering themselves to be useless
servants. Fifthly (Lk 17:11-19), Jesus teaches them how to
accept the service of others. They must show gratitude. Sixthly (Lk
17:20-21), Jesus teaches them to look at reality around them. He tells them not
to run after the deceitful propaganda of those who teach that the Kingdom of
God, when it comes, will be able to be seen by all. Jesus says the contrary.
The coming of the Kingdom, unlike that of earthly rulers, will not be able to
be seen. For Jesus, the Kingdom of God is already here! It is already in our
midst, independently of our efforts and merits. It is pure grace! And only
faith can perceive it.
c) A commentary on the text:
Luke 17:5: The apostles ask Jesus for an
increase in faith
The disciples are aware that it is not easy to possess the qualities that Jesus has just asked of them: care for the little ones (Lk 17:1-2) and reconciliation with the weakest of the brothers and sisters of the community (Lk 17:3-4). And with much faith! Not just faith in God, but also faith in the possibility of regaining the brother and sister. That is why they go to Jesus and ask him: “Increase our faith!”.
The disciples are aware that it is not easy to possess the qualities that Jesus has just asked of them: care for the little ones (Lk 17:1-2) and reconciliation with the weakest of the brothers and sisters of the community (Lk 17:3-4). And with much faith! Not just faith in God, but also faith in the possibility of regaining the brother and sister. That is why they go to Jesus and ask him: “Increase our faith!”.
Luke 17:5-6: Living with faith the size
of a mustard seed
Jesus replies: “Were your faith the size of a mustard seed you could say to this mulberry tree, ‘Be uprooted and planted in the sea’, and it would obey you”. This statement of Jesus raises two questions: (1) Is he insinuating that the apostles do not have faith the size of a mustard seed? The comparison used by Jesus is strong and insinuating. A grain of mustard seed is very small, as small as the smallness of the disciples. But with faith, they can become strong, stronger than the mountain or the sea! Were Jesus speaking today he might say: “Were your faith the size of an atom, you could blow up this mountain.” That is, in spite of the difficulty inherent, reconciliation among brothers and sisters is possible, since faith can make that which seems impossible come true. Without the central axle of faith, a broken relationship cannot be healed and the community desired by Jesus cannot be realised. Our faith must bring us to the point where we are able to move within ourselves the mountain of our preconceived ideas and throw it in the sea. (2) With this statement, was Jesus referring to faith in God or faith in the possibility of bringing back the weakest of the brothers and sisters? Most probably it refers to both. As the love of God is made concrete in the love of neighbour, so also faith in God must be made concrete in faith in the brothers and sisters, in reconciliation and in forgiving even up to seventy times seven! (Mt 18:22) Faith is the remote control of the power of God who acts and reveals himself in the renewed human relationship lived in community!
Jesus replies: “Were your faith the size of a mustard seed you could say to this mulberry tree, ‘Be uprooted and planted in the sea’, and it would obey you”. This statement of Jesus raises two questions: (1) Is he insinuating that the apostles do not have faith the size of a mustard seed? The comparison used by Jesus is strong and insinuating. A grain of mustard seed is very small, as small as the smallness of the disciples. But with faith, they can become strong, stronger than the mountain or the sea! Were Jesus speaking today he might say: “Were your faith the size of an atom, you could blow up this mountain.” That is, in spite of the difficulty inherent, reconciliation among brothers and sisters is possible, since faith can make that which seems impossible come true. Without the central axle of faith, a broken relationship cannot be healed and the community desired by Jesus cannot be realised. Our faith must bring us to the point where we are able to move within ourselves the mountain of our preconceived ideas and throw it in the sea. (2) With this statement, was Jesus referring to faith in God or faith in the possibility of bringing back the weakest of the brothers and sisters? Most probably it refers to both. As the love of God is made concrete in the love of neighbour, so also faith in God must be made concrete in faith in the brothers and sisters, in reconciliation and in forgiving even up to seventy times seven! (Mt 18:22) Faith is the remote control of the power of God who acts and reveals himself in the renewed human relationship lived in community!
Luke 17:7-9: Jesus points out how we must
fulfil our obligations towards the community
To teach that in the life of a community all must deny and be detached from their own selves, Jesus uses the example of the slave. In those days, a slave could not merit anything. The master, hard and demanding, wanted only their service. It was not usual to thank a slave. For God we are like a slave before his master.
It may seem strange that Jesus should use such a harsh example taken from an unjust social institution of his times, to describe our relationship with the community. He does this on another occasion when he compares the life of the Kingdom to that of a thief. What matters is the aim of the comparison: God comes like a thief, without any previous notice, when least we expect him; like a slave before his master so also we cannot and must not obtain merits before our brothers and sisters in the community.
To teach that in the life of a community all must deny and be detached from their own selves, Jesus uses the example of the slave. In those days, a slave could not merit anything. The master, hard and demanding, wanted only their service. It was not usual to thank a slave. For God we are like a slave before his master.
It may seem strange that Jesus should use such a harsh example taken from an unjust social institution of his times, to describe our relationship with the community. He does this on another occasion when he compares the life of the Kingdom to that of a thief. What matters is the aim of the comparison: God comes like a thief, without any previous notice, when least we expect him; like a slave before his master so also we cannot and must not obtain merits before our brothers and sisters in the community.
Luke 17:10: Application of the comparison
of the useless servant
Jesus applies this example to life in community: as a slave before his master, so also must our attitude be in community: we must not do things in order to merit support, approval, promotion or praise, but only to show that we belong to God! “So with you, when you have done all you have been told to do, say ‘We are merely servants; we have done no more than our duty’.“ Before God, we do not merit anything. Whatever we have received we have not merited. We live thanks to the gratuitous love of God.
Jesus applies this example to life in community: as a slave before his master, so also must our attitude be in community: we must not do things in order to merit support, approval, promotion or praise, but only to show that we belong to God! “So with you, when you have done all you have been told to do, say ‘We are merely servants; we have done no more than our duty’.“ Before God, we do not merit anything. Whatever we have received we have not merited. We live thanks to the gratuitous love of God.
d) A deepening on faith and service:
i) Faith in God is made concrete in bringing
back brothers and sisters
First fact: During the Second World war
in Germany, it happened that two Jews, Samuel and John were in a concentration
camp. They were very badly treated and often tortured. John, the younger, was
annoyed. He vented his anger by cursing and using bad language towards the
German soldier who treated them badly and beat them. Samuel, the older one,
kept calm. One day, in a distracted moment, John said to Samuel: “How can you
keep calm when you are treated so brutally? Why is it that you have so much
courage? You should react and show your opposition to this absurd regime!”
Samuel replied: “It is more difficult to stay calm than to be courageous. I do
not seek courage, because I am afraid that, due to my anger, he may switch off
the last spark of humanity that lies hidden in this brutalised soldier”.
Second fact: During the Roman occupation of Palestine, Jesus was condemned to death by the Sanhedrin. Because of his faith in God the Father, Jesus welcomes all as brothers and sisters, and in acting thus, he challenges radically the system, which in the name of God, keeps so many people marginalized. The sentence of the Sanhedrin is ratified by the Roman Empire and Jesus is lead to be tortured on Mount Calvary. The soldiers carry out the sentence. One of them pierces Jesus’ hands with nails. Jesus’ reaction is: “Forgive them Father for they know not what they do!” (Lk 23:34). Faith in God reveals itself in the pardon offered to those who are killing him.
Second fact: During the Roman occupation of Palestine, Jesus was condemned to death by the Sanhedrin. Because of his faith in God the Father, Jesus welcomes all as brothers and sisters, and in acting thus, he challenges radically the system, which in the name of God, keeps so many people marginalized. The sentence of the Sanhedrin is ratified by the Roman Empire and Jesus is lead to be tortured on Mount Calvary. The soldiers carry out the sentence. One of them pierces Jesus’ hands with nails. Jesus’ reaction is: “Forgive them Father for they know not what they do!” (Lk 23:34). Faith in God reveals itself in the pardon offered to those who are killing him.
ii) The service to be offered to the people of
God and to humanity
In Jesus’ time, there was a great variety of
messianic expectations. According to the many interpretations of the
prophecies, there were those who expected a Messiah King (Lk
15:9.32), a Holy Messiah orHigh Priest (Mk 1:24),
a Warrior Messiah (Lk 23:5; Mk 15:6; 13:6-8),
a Doctor Messiah (Jn 4:25; Mk 1:22.27),
a Judge Messiah (Lk 3:5-9; Mk 1:8), a Prophet Messiah
(Mk 6:4; 14:65). All, according to their own interests or social class,
expected the Messiah according to their wishes and expectations. But it seems
that no one, except the anawim, the poor of Yahweh, expected
a ServantMessiah, proclaimed by the prophet Isaiah (Is 42:1; 49:3; 52:13).
The poor often recalled the messianic promise considered as a service offered
to humanity by the people of God. Mary, the poor of Yahweh, said to the angel:
“Behold the handmaid of the Lord!” It was from her that Jesus learnt
the way of service. “The Son of Man did not come to be served but to serve” (Mk
10:45).
The figure of the Servant described in the four canticles of Isaiah (Is 42:1-9; 49:1-6; 50:4-9; 52:13 to 53:12), did not point to an isolated individual, but to the people of the captivity (Is 41:8-9; 42:18-20; 43:10; 44:1-2; 44:21; 45:4; 48:20; 54:17), described by Isaiah as a people “oppressed, disfigured, without the appearance of a person and without the least human condition, a people exploited, ill treated, reduced to silence, without grace or beauty, full of suffering, avoided by all like a leper, condemned like a criminal, without recourse or defence” (Cf. Is 53:2-8). This is a perfect image of one third of humanity today! This servant people “does not cry out, does not raise its voice, will not be heard in the streets, will not break the crushed reed” (Is 42:2). Persecuted but does not persecute; oppressed but will not oppress; trodden under foot but will not tread on others. This people will not enter into the abyss of violence of the empire that oppresses. This attitude of resistance of the Servant of Yahweh is the root of justice that God wishes to see planted in the whole world. That is why God asks the people to be his Servant with the mission of making such justice shine brightly throughout the world (Is 42:2.6; 49:6).
Jesus knows these canticles and in fulfilling his mission he lets himself be guided by them. At the time of his baptism in the Jordan, the Father entrusts him with the mission of Servant (Mk 1:11). When, in the synagogue of Nazareth, he explains his programme to his own people, Jesus publicly assumes this mission (Lk 4:16-21). It is in this attitude of service that Jesus reveals the face of God that attracts us and shows us the way back to God.
The figure of the Servant described in the four canticles of Isaiah (Is 42:1-9; 49:1-6; 50:4-9; 52:13 to 53:12), did not point to an isolated individual, but to the people of the captivity (Is 41:8-9; 42:18-20; 43:10; 44:1-2; 44:21; 45:4; 48:20; 54:17), described by Isaiah as a people “oppressed, disfigured, without the appearance of a person and without the least human condition, a people exploited, ill treated, reduced to silence, without grace or beauty, full of suffering, avoided by all like a leper, condemned like a criminal, without recourse or defence” (Cf. Is 53:2-8). This is a perfect image of one third of humanity today! This servant people “does not cry out, does not raise its voice, will not be heard in the streets, will not break the crushed reed” (Is 42:2). Persecuted but does not persecute; oppressed but will not oppress; trodden under foot but will not tread on others. This people will not enter into the abyss of violence of the empire that oppresses. This attitude of resistance of the Servant of Yahweh is the root of justice that God wishes to see planted in the whole world. That is why God asks the people to be his Servant with the mission of making such justice shine brightly throughout the world (Is 42:2.6; 49:6).
Jesus knows these canticles and in fulfilling his mission he lets himself be guided by them. At the time of his baptism in the Jordan, the Father entrusts him with the mission of Servant (Mk 1:11). When, in the synagogue of Nazareth, he explains his programme to his own people, Jesus publicly assumes this mission (Lk 4:16-21). It is in this attitude of service that Jesus reveals the face of God that attracts us and shows us the way back to God.
6. Prayer: Psalm 72 (71)
Hope for all that the Messiah Saviour may come
God, endow the king with your own fair
judgement,
the son of the king with your own saving justice,
that he may rule your people with justice,
and your poor with fair judgement.
the son of the king with your own saving justice,
that he may rule your people with justice,
and your poor with fair judgement.
Mountains and hills, bring peace to the
people!
With justice he will judge the poor of the people,
he will save the children of the needy
and crush their oppressors.
In the sight of the sun and the moon he will endure,
age after age.
With justice he will judge the poor of the people,
he will save the children of the needy
and crush their oppressors.
In the sight of the sun and the moon he will endure,
age after age.
He will come down like rain on mown
grass,
like showers moistening the land.
In his days uprightness shall flourish,
and peace in plenty till the moon is no more.
His empire shall stretch from sea to sea,
from the river to the limits of the earth.
like showers moistening the land.
In his days uprightness shall flourish,
and peace in plenty till the moon is no more.
His empire shall stretch from sea to sea,
from the river to the limits of the earth.
The Beast will cower before him,
his enemies lick the dust;
the kings of Tarshish and the islands will pay him tribute.
The kings of Sheba and Saba will offer gifts;
all kings will do him homage,
all nations become his servants.
his enemies lick the dust;
the kings of Tarshish and the islands will pay him tribute.
The kings of Sheba and Saba will offer gifts;
all kings will do him homage,
all nations become his servants.
For he rescues the needy who calls to
him,
and the poor who has no one to help.
He has pity on the weak and the needy,
and saves the needy from death.
From oppression and violence he redeems their lives,
their blood is precious in his sight.
and the poor who has no one to help.
He has pity on the weak and the needy,
and saves the needy from death.
From oppression and violence he redeems their lives,
their blood is precious in his sight.
Long may he live; may the gold of Sheba be
given him!
Prayer will be offered for him constantly,
and blessings invoked on him all day.
May wheat abound in the land,
waving on the heights of the hills,
like Lebanon with its fruits and flowers at their best,
like the grasses of the earth.
Prayer will be offered for him constantly,
and blessings invoked on him all day.
May wheat abound in the land,
waving on the heights of the hills,
like Lebanon with its fruits and flowers at their best,
like the grasses of the earth.
May his name be blessed for ever,
and endure in the sight of the sun.
In him shall be blessed every race in the world,
and all nations call him blessed.
Blessed be Yahweh, the God of Israel,
who alone works wonders;
blessed for ever his glorious name.
May the whole world be filled with his glory! Amen! Amen!
and endure in the sight of the sun.
In him shall be blessed every race in the world,
and all nations call him blessed.
Blessed be Yahweh, the God of Israel,
who alone works wonders;
blessed for ever his glorious name.
May the whole world be filled with his glory! Amen! Amen!
7. Final Prayer
Lord Jesus, we thank for the word that has
enabled us to understand better the will of the Father. May your Spirit
enlighten our actions and grant us the strength to practice that which your
Word has revealed to us. May we, like Mary, your mother, not only listen to but
also practise the Word. You who live and reign with the Father in the unity of
the Holy Spirit forever and ever. Amen.
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