Fourteenth Sunday in Ordinary Time
Lectionary: 100
Lectionary: 100
Thus says the LORD:
Rejoice heartily, O daughter Zion,
shout for joy, O daughter Jerusalem!
See, your king shall come to you;
a just savior is he,
meek, and riding on an ass,
on a colt, the foal of an ass.
He shall banish the chariot from Ephraim,
and the horse from Jerusalem;
the warrior’s bow shall be banished,
and he shall proclaim peace to the nations.
His dominion shall be from sea to sea,
and from the River to the ends of the earth.
Rejoice heartily, O daughter Zion,
shout for joy, O daughter Jerusalem!
See, your king shall come to you;
a just savior is he,
meek, and riding on an ass,
on a colt, the foal of an ass.
He shall banish the chariot from Ephraim,
and the horse from Jerusalem;
the warrior’s bow shall be banished,
and he shall proclaim peace to the nations.
His dominion shall be from sea to sea,
and from the River to the ends of the earth.
R/ (cf. 1) I will praise your name for ever, my king and
my God.
or:
R/ Alleluia.
I will extol you, O my God and King,
and I will bless your name forever and ever.
Every day will I bless you,
and I will praise your name forever and ever.
R/ I will praise your name for ever, my king and my God.
or:
R/ Alleluia.
The LORD is gracious and merciful,
slow to anger and of great kindness.
The LORD is good to all
and compassionate toward all his works.
R/ I will praise your name for ever, my king and my God.
or:
R/ Alleluia.
Let all your works give you thanks, O LORD,
and let your faithful ones bless you.
Let them discourse of the glory of your kingdom
and speak of your might.
R/ I will praise your name for ever, my king and my God.
or:
R/ Alleluia.
The LORD is faithful in all his words
and holy in all his works.
The LORD lifts up all who are falling
and raises up all who are bowed down.
R/ I will praise your name for ever, my king and my God.
or:
R/ Alleluia.
or:
R/ Alleluia.
I will extol you, O my God and King,
and I will bless your name forever and ever.
Every day will I bless you,
and I will praise your name forever and ever.
R/ I will praise your name for ever, my king and my God.
or:
R/ Alleluia.
The LORD is gracious and merciful,
slow to anger and of great kindness.
The LORD is good to all
and compassionate toward all his works.
R/ I will praise your name for ever, my king and my God.
or:
R/ Alleluia.
Let all your works give you thanks, O LORD,
and let your faithful ones bless you.
Let them discourse of the glory of your kingdom
and speak of your might.
R/ I will praise your name for ever, my king and my God.
or:
R/ Alleluia.
The LORD is faithful in all his words
and holy in all his works.
The LORD lifts up all who are falling
and raises up all who are bowed down.
R/ I will praise your name for ever, my king and my God.
or:
R/ Alleluia.
Brothers and sisters:
You are not in the flesh;
on the contrary, you are in the spirit,
if only the Spirit of God dwells in you.
Whoever does not have the Spirit of Christ does not belong to him.
If the Spirit of the one who raised Jesus from the dead dwells in you,
the one who raised Christ from the dead
will give life to your mortal bodies also,
through his Spirit that dwells in you.
Consequently, brothers and sisters,
we are not debtors to the flesh,
to live according to the flesh.
For if you live according to the flesh, you will die,
but if by the Spirit you put to death the deeds of the body,
you will live.
You are not in the flesh;
on the contrary, you are in the spirit,
if only the Spirit of God dwells in you.
Whoever does not have the Spirit of Christ does not belong to him.
If the Spirit of the one who raised Jesus from the dead dwells in you,
the one who raised Christ from the dead
will give life to your mortal bodies also,
through his Spirit that dwells in you.
Consequently, brothers and sisters,
we are not debtors to the flesh,
to live according to the flesh.
For if you live according to the flesh, you will die,
but if by the Spirit you put to death the deeds of the body,
you will live.
At that time Jesus exclaimed:
“I give praise to you, Father, Lord of heaven and earth,
for although you have hidden these things
from the wise and the learned
you have revealed them to little ones.
Yes, Father, such has been your gracious will.
All things have been handed over to me by my Father.
No one knows the Son except the Father,
and no one knows the Father except the Son
and anyone to whom the Son wishes to reveal him.”
“Come to me, all you who labor and are burdened,
and I will give you rest.
Take my yoke upon you and learn from me,
for I am meek and humble of heart;
and you will find rest for yourselves.
For my yoke is easy, and my burden light.”
“I give praise to you, Father, Lord of heaven and earth,
for although you have hidden these things
from the wise and the learned
you have revealed them to little ones.
Yes, Father, such has been your gracious will.
All things have been handed over to me by my Father.
No one knows the Son except the Father,
and no one knows the Father except the Son
and anyone to whom the Son wishes to reveal him.”
“Come to me, all you who labor and are burdened,
and I will give you rest.
Take my yoke upon you and learn from me,
for I am meek and humble of heart;
and you will find rest for yourselves.
For my yoke is easy, and my burden light.”
Scripture Study
July 6, 2014 - 14th Sunday in Ordinary Time
FIRST READING: Zechariah 9:9-10. Thus says the Lord: Rejoice greatly, O daughter of Zion! Shout aloud, O daughter of Jerusalem! Lo, your king comes to you; triumphant and victorious is he, humble and riding on an ass, on a colt the foal of an ass. I will cut off the chariot from Ephraim and the war horse from Jerusalem; and the battle bow shall be cut off, and he shall command peace to the nations; his dominion shall be from sea to sea, and from the River to the ends of the earth.
EXPLANATION:
Zechariah, Haggai and Malachi are the last three of the twelve Minor Prophets (they are called minor" not because of their importance, but because they wrote less than the four Major Prophets). They returned from Babylon with the exiles about 520 B.C. When the people were depressed, and almost in despair on seeing the city and the temple of Jerusalem in ruins, they encouraged them to rebuild and to settle down. They assured them that there was a great future---the messianic future---in store for the remnant of the Chosen People. We have one of these encouraging messianic prophecies in today's lesson. Whether it was written by a later author (many present-day Scripturists hold that chapters 9-14 are the work of a deutero-Zechariah), makes no difference. It was certainly written long before Christ came and is therefore a prophecy concerning him.
Rejoice . . . Jerusalem: The prophet is calling on the inhabitants of Jerusalem to rejoice and shout with joy for:
your king . . . victorious: their king, the successor of David, who would sit on David's throne and reign forever over the whole world (2 Sm. 7: 11-16; Ps. 89), is coming to them victorious, yet:
humble . . . ass: although he will triumph over all his enemies, he will enter Jerusalem not like the conquering eastern kings, but humbly, riding on a donkey. This prophecy was remembered, and on Palm Sunday when Jesus entered Jerusalem riding on a donkey, the populace (but not their leaders) turned out to welcome him as David's successor. "Hosanna to the son of David," they shouted (Mt. 21 : 1-1 1). They saw the prophecy of Zechariah fulfilled in Jesus on that day, and did as Zechariah had told them---they shouted for joy.
cut off . . . war-house: In cutting off the war-horse, He will put an end to war and establish peace among all nations.
dominion . . . sea: His kingdom shall be universal---"from the river." the Euphrates, the most easterly point then known, "to the ends of the earth," the most westerly extreme.
APPLICATION: The fulfillment of the age-old messianic prophecies in the person of Christ, is one of the proofs that Christ was the Messiah---the anointed king, priest and prophet---whom God had promised to send to the Chosen People. Only God can foresee contingent future events, that is, events that need not happen. I can foresee that if I set my alarm clock for 7 a.m. and wind it, it will ring at 7 a.m., but I cannot foresee that I shall be involved in a car-crash next week. The prophets of the Old Testament, illuminated by God, foretold many things concerning the future Messiah. These things were fulfilled in Christ and in no one else. Therefore, he was the one God had promised. These very prophecies were given by God beforehand so that his Messiah would be recognized when he came. And they were referred to by Christ as proofs that he was the promised Messiah (Lk. 24: 25-27).
Yet, so many of the Chosen People who knew the prophecies and saw them fulfilled in Christ, refused to accept him as such. Today's prophecy is an evident case of this. How can one explain such blindness of intellect and such stubbornness of will? Humanly speaking, God had a difficult time dealing with his Chosen People, and yet he never once deserted them or departed from the promise he had first given to Abraham, and repeated century after century until the "fulness of time" came, and Christ appeared on earth. He fulfilled his promise to them, even though they had again and again proved themselves utterly unworthy of his kindness.
We wonder which should amaze us most: the ingratitude, the hardness of heart, the utter worldliness of the Jews, or the infinite mercy and patience of God, who not only spared and tolerated such a people, but actually loved them to the end. He did not desert them. It was they who deserted him. "He came unto his own but his own received him not" (Jn. 1 : 11).
We have a problem nearer home which can occupy our intellects more profitably than that of the meanness of the Jews toward their loving and merciful God. While the leaders of the Jews rejected Christ as an impostor and a blasphemer, our ancestors---the Gentile nations---accepted him gladly as their Redeemer and as the Son of God, who had become man and who came on earth to bring them to heaven. This is still our faith, and it is still the one and only true explanation of man's life on this earth. We are here to prepare ourselves to merit heaven, the eternal life which Christ has earned for us. That life is the only explanation of why God created us, and the only answer to the human capabilities and natural desires that he instilled in our human nature. God raised us above all his other creatures, because he intended us to pass from this life to a future, everlasting state where perpetual joy and happiness would be our lot.
This is the meaning of the Christian faith which we profess---but how deeply does this conviction really sink into the hearts and minds of the millions who call themselves Christians? If it had sunk into the minds of the leaders of the Christian nations how could one nation be at war with another? How could injustices be rife within a Christian nation if we loved God and loved our neighbor, as the two basic commandments of the Christian faith prescribed? And to come still nearer home: how deeply does our Christian faith affect our daily actions and dealings with our fellowman? Like many of the Jews on Palm Sunday, who shouted, "Hosanna to the son of David," but who on Good Friday morning were clamoring for Christ's crucifixion, we too will sing "Hosanna" and "glory to God in the highest" on Sunday, but on Monday morning, we are ready to cheat our employer or our employees! Selfishness takes over and God is forgotten and our neighbor ceases to be our brother.
Thank God, this is not true of most of us. But it is true of far too many, and that is why our world, which was once Christian and is still nominally Christian, is a world of stress and strife where Christian is out to cheat Christian, and nation is out to subdue nation by force of arms, or by political maneuvers.
Can we do nothing about this? Of course we can! We can make our voices heard. But before we preach, we must make sure that we ourselves are practicing what we preach. We must show, by the manner of our daily lives, that getting to heaven is incomparably more important than getting on well, justly or unjustly, in this life.
SECOND READING: Romans 8:9; 11-13. You are not in the flesh, you are in
the Spirit, if the Spirit of God really dwells in you. Any one who does not
have the Spirit of Christ does not belong to him. If the Spirit of him who
raised Jesus from the dead dwells in you, he who raised Christ Jesus from the
dead will give life to your mortal bodies also through his Spirit who dwells in
you.
So then, brethren, we are debtors, not to the flesh, to live according to the flesh---for if you live according to the flesh you will die, but if by the Spirit you put to death the deeds of the body you will live.
EXPLANATION:
St. Paul tells the Roman converts to Christianity, that to be a true Christian, to be living at peace with God and on the way to eternal life, one must sternly refuse to follow the sinful desires of human nature.
You are . . . flesh: The convert who has accepted Christ and has been baptized in him, receives the Holy Spirit---the Spirit of the Father and the Son. This Spirit overcomes sin and the evil inclinations of carnal men, and one becomes a "new creation," raised to the status of adopted son.
who does . . . Christ: He is not a true Christian. St. Paul does not mean that the victory of the Spirit is completed once and for all. He knows well (see 1 Cor. 5 and 6) that the Christian life is still a battle-ground and a struggle for many. But he is speaking here of the ideal Christian.
Spirit . . . the dead: The Spirit of God was the author of the resurrection from death of Jesus. He also is our guarantee of final victory over sin in this life and of resurrection to a new and glorious spiritual life, if we try to live according to his directives.
if you live . . . flesh: The Christian who lives a sinful life, and follows the dictates of his carnal nature, will not receive this new eternal life. He will die not only the death of a mortal man, but also a spiritual death. He will not receive the inheritance due to his sonship of God because he did not live as a son of God should.
you will live: The true Christian who controls and subdues his carnal inclinations (and these include all sins), will be transformed at death into a new, living being, having a life that will never end.
APPLICATION: By baptism we were made adopted sons of God, because Christ, in becoming God-Incarnate, made us his brothers. We, therefore, share in the divine life and receive the spirit of God. The first effect of this indwelling of the Spirit in us, is what theologians call, sanctifying grace. As long as we retain this state of grace, we are living in union with the Blessed Trinity, and are moving daily closer to our eternal inheritance. This eternal inheritance is for all men, because Christ's Incarnation was decreed from all eternity so that all men could live forever after their life-span on this earth. People who, through no fault of their own, have not been able to receive baptism or to know of the Christian faith, will be provided for by God, whose power is infinite. St. Paul is writing to Christian converts in this letter and deals only with them.
The man who knowingly and willingly rejects Christ and his teaching, either by refusing to learn of it when he could, or by refusing to live up to his teaching once accepted, cannot expect and will not get, that eternal life of happiness. This is a truth that should make all of us stop and think. We are Christians by baptism, but are we living according to the Christian rule of life? Are we, at this moment, living in union with the Blessed Trinity, through the sanctifying grace of the Holy Spirit within us?
Though we may be struggling along with many minor lapses in our lives every day, if we are not conscious of any serious offense against God, the answer is yes, because we wipe out those minor lapses everytime we make an act of love of God and beg his pardon for our mistakes and weaknesses. But if we have sinned seriously and have not yet repented of such serious offenses, then we have not the grace of the Holy Spirit in us and we shall have lost our inheritance in heaven if death finds us in this state.
Here it is well to call to mind the infinite mercy of God. St. Paul, as we said, is speaking of the ideal Christian, and therefore does not speak of repentance as he does elsewhere. Christ, our loving Savior, while asking us to carry our cross and follow him daily on the road of self-mortification, knew full well for he was God as well as man, that even the best could fail at times. He therefore left us a sacrament, which can wipe out even grave sins, provided we receive it with true repentance. This sacrament of God's mercy---the Sacrament of Penance---not only wipes out our sins but brings back, to dwell within us once more, the Holy Spirit with his sanctifying grace. And besides, as every instructed Christian knows, if because of circumstances we cannot receive this sacrament, a fervent act of contrition will produce the same effects.
A Christian who continues living a sinful life, without a thought for his eternal welfare, is living in a fool's paradise if he persuades himself that he will get "time yet" for confessing his sins to a priest or to say a fervent act of contrition, and thus put things right with God. Death is always sudden and unexpected, even for one who has spent months ill in hospital. In ninety-nine cases out of every hundred, the desire to live, which is innate in us because we were destined by God for an eternal life, will push the thought of death out of one's mind.
There is one way to remove all the worry as to how death will find us, and that is, to follow St. Paul's advice: to live always ready for death. This is not easy for many of us, but when we think of what is at stake---all eternity in happiness or in misery---it is a small premium to pay for so great a reward.
So then, brethren, we are debtors, not to the flesh, to live according to the flesh---for if you live according to the flesh you will die, but if by the Spirit you put to death the deeds of the body you will live.
EXPLANATION:
St. Paul tells the Roman converts to Christianity, that to be a true Christian, to be living at peace with God and on the way to eternal life, one must sternly refuse to follow the sinful desires of human nature.
You are . . . flesh: The convert who has accepted Christ and has been baptized in him, receives the Holy Spirit---the Spirit of the Father and the Son. This Spirit overcomes sin and the evil inclinations of carnal men, and one becomes a "new creation," raised to the status of adopted son.
who does . . . Christ: He is not a true Christian. St. Paul does not mean that the victory of the Spirit is completed once and for all. He knows well (see 1 Cor. 5 and 6) that the Christian life is still a battle-ground and a struggle for many. But he is speaking here of the ideal Christian.
Spirit . . . the dead: The Spirit of God was the author of the resurrection from death of Jesus. He also is our guarantee of final victory over sin in this life and of resurrection to a new and glorious spiritual life, if we try to live according to his directives.
if you live . . . flesh: The Christian who lives a sinful life, and follows the dictates of his carnal nature, will not receive this new eternal life. He will die not only the death of a mortal man, but also a spiritual death. He will not receive the inheritance due to his sonship of God because he did not live as a son of God should.
you will live: The true Christian who controls and subdues his carnal inclinations (and these include all sins), will be transformed at death into a new, living being, having a life that will never end.
APPLICATION: By baptism we were made adopted sons of God, because Christ, in becoming God-Incarnate, made us his brothers. We, therefore, share in the divine life and receive the spirit of God. The first effect of this indwelling of the Spirit in us, is what theologians call, sanctifying grace. As long as we retain this state of grace, we are living in union with the Blessed Trinity, and are moving daily closer to our eternal inheritance. This eternal inheritance is for all men, because Christ's Incarnation was decreed from all eternity so that all men could live forever after their life-span on this earth. People who, through no fault of their own, have not been able to receive baptism or to know of the Christian faith, will be provided for by God, whose power is infinite. St. Paul is writing to Christian converts in this letter and deals only with them.
The man who knowingly and willingly rejects Christ and his teaching, either by refusing to learn of it when he could, or by refusing to live up to his teaching once accepted, cannot expect and will not get, that eternal life of happiness. This is a truth that should make all of us stop and think. We are Christians by baptism, but are we living according to the Christian rule of life? Are we, at this moment, living in union with the Blessed Trinity, through the sanctifying grace of the Holy Spirit within us?
Though we may be struggling along with many minor lapses in our lives every day, if we are not conscious of any serious offense against God, the answer is yes, because we wipe out those minor lapses everytime we make an act of love of God and beg his pardon for our mistakes and weaknesses. But if we have sinned seriously and have not yet repented of such serious offenses, then we have not the grace of the Holy Spirit in us and we shall have lost our inheritance in heaven if death finds us in this state.
Here it is well to call to mind the infinite mercy of God. St. Paul, as we said, is speaking of the ideal Christian, and therefore does not speak of repentance as he does elsewhere. Christ, our loving Savior, while asking us to carry our cross and follow him daily on the road of self-mortification, knew full well for he was God as well as man, that even the best could fail at times. He therefore left us a sacrament, which can wipe out even grave sins, provided we receive it with true repentance. This sacrament of God's mercy---the Sacrament of Penance---not only wipes out our sins but brings back, to dwell within us once more, the Holy Spirit with his sanctifying grace. And besides, as every instructed Christian knows, if because of circumstances we cannot receive this sacrament, a fervent act of contrition will produce the same effects.
A Christian who continues living a sinful life, without a thought for his eternal welfare, is living in a fool's paradise if he persuades himself that he will get "time yet" for confessing his sins to a priest or to say a fervent act of contrition, and thus put things right with God. Death is always sudden and unexpected, even for one who has spent months ill in hospital. In ninety-nine cases out of every hundred, the desire to live, which is innate in us because we were destined by God for an eternal life, will push the thought of death out of one's mind.
There is one way to remove all the worry as to how death will find us, and that is, to follow St. Paul's advice: to live always ready for death. This is not easy for many of us, but when we think of what is at stake---all eternity in happiness or in misery---it is a small premium to pay for so great a reward.
GOSPEL: Matt. 11:25-30. Jesus declared, "I thank thee,
Father, Lord of heaven and earth, that thou hast hidden these things from the wise
and understanding and revealed them to babes; yea, Father, for such was thy
gracious will. All things have been delivered to me by my Father; and no one
knows the Son except the Father, and no one knows the Father except the Son and
any one to whom the Son chooses to reveal him. Come to me, all who labor and
are heavy laden, and I will give you rest. Take my yoke upon you, and learn
from me; for I am gentle and lowly in heart, and you will find rest for your
souls. For my yoke is easy, and my burden is light."
EXPLANATION:
Jesus had just denounced the towns around Galilee. He had worked many miracles in them, yet the people had not believed that he was the Messiah and had not listened to his call to repent of their sins. He said that Chorazin and Bethsaida were full of more hardened sinners than Tyre and Sidon, two pagan cities where God was not known. And Sodom, for all its wickedness, would fare better on the day of reckoning than Capernaum which saw so many miracles and yet was unrepentant. The few who had believed in him, the Apostles and the seventy-two disciples, he compared to innocent children because they repented of any past sins they might have committed and decided to follow him.
from the wise . . . understanding: God has not given the grace of faith and repentance to the Jews who glorified in their knowledge of the Mosaic law---"the wise and understanding." Their self-esteem made repentance impossible for them. They had all the answers. How could the humble carpenter from Nazareth teach them anything?
revealed . . . babes: Christ thanks his heavenly Father for the gifts of faith and repentance that he has given to the simple fishermen and farmers, the class from which his Apostles and disciples came. Compared with the Scribes and, Pharisees, they were but babes as far as knowing the law or having the wisdom of this world was concerned. Yet God had given them a far greater gift, the gift of faith in Christ.
all things . . . Father: The faith, knowledge and power which Christ had given to his Apostles and disciples had been given to him directly by his Father, so it was from the Father, indirectly, that they had received these gifts.
knows the Son . . . Father: The perfect knowledge of each other which the three Persons of the Blessed Trinity have, is infinite and cannot be grasped by any finite mind. But in his human nature Christ shared, to a greater degree than any mere human creature could, the knowledge of his divine Father.
anyone . . . chooses: Christ in his human nature could reveal to those whom he chose, and who accepted his call, an eminently greater knowledge of God the Father (and the Trinity) than any human learning (that of which the Pharisees boasted, for example) could ever give them. So the babes or simple ones, were really the wise and understanding ones, while the worldly-learned were the babes as far as knowledge of God was concerned.
come . . . laden: The reference is, in the context, to the heavy burden of the complex obligations of the law, and the many additions they had put on to it, which the Scribes and Pharisees were imposing on the ordinary people. Following Christ will be much less difficult and infinitely more rewarding.
Take . . . you: Instead of the yoke of the law (this simile frequently applied to the law by the rabbis, was taken from the heavy wooden bar, to which the plough was attached, and which was put on the necks of a pair of oxen when ploughing), Christ calls on the people to follow him, and promises them that they will find life more peaceful. In following his rule of life, they will be following the will of God, as he, Christ, will reveal it to them. This will be easier and more consoling than trying to keep the Mosaic law, as interpreted by the Scribes and Pharisees.
I am gentle . . . heart: If they come to him they must learn to imitate his gentleness, his kindness, his love of all men, and they must be humble, low in their own estimation, as he was humble, the lowest of the low, in the eyes of men.
APPLICATION: Do we really appreciate the fact that we are Christians,
that we know, through Christ’s revelation, that the God of heaven, the infinite
Creator of the universe, has deigned to call himself our Father, and gives us
the right to call him Father? Through that same Christian revelation we also
know that he is infinitely merciful and cares for each single one of us more
than any human father can care for his child. That he not only put us into this
world and provides for us here, but that when our days here come to an end, he
has prepared an everlasting abode for us, in his kingdom of peace and
happiness.
Think for a moment what our world, or the people in it, were like before Christ came on earth. Ninety-seven percent of those then on earth adored false gods and offered sacrifices to idols made of wood or stone. Idolatry often made life on earth unbearable and gave no hope whatsoever of any after-life. The remaining three per cent was made up of the Chosen People who had a very limited knowledge of the true God. He had shown mercy and kindness toward them, but they feared him rather than loved him. With rare and notable exceptions, they served him out of self-interest, to get from him temporal gifts, rather than out of real gratitude and love. Their relationship to him was more like that of slaves toward their masters than that of children toward a kind and loving Father. Their life was earth-centered and their ambitions were worldly. He had revealed little or nothing to them about a life after death. The prophets spoke of a great, happy and prosperous age which was to come, when God would send his Messiah, but the most they could hope for in the way of a future life or immortality, was to live on in their descendants, so that, to be childless was one of their greatest disasters.
Pagans and Jews had the same hardships of life to face as we have, and even greater ones. They earned their daily bread with the sweat of brow and body. Their illnesses were more frequent and less bearable than ours, for they had not the medical helps that we have. Death came to young and old then as it does now, but for them it was a final parting from loved ones, and no hope of a future happy meeting served to lighten their sorrow. All their crosses were crushing weights, sent to make life more miserable. Life on earth was passed in gloom and darkness and there was no shining star in the heavens to beckon them on or give them hope.
Surely God is good to us, to put us into this world at this day and age, and give us the light of faith, and the knowledge of God and of his loving plans for us, which make the burdens of this life so relatively light and even so reasonable for us. We still have to earn our bread. We still have sickness and pains. We still have death stalking the earth, but unlike the people before Christ we now see a meaning to all these trials.
The yoke of Christ is not really a yoke but a bond of love, which joins us to him, and through him, to our loving Father in heaven. The rule of life which he asks us to keep, if we are loyal followers of his, is not a series of prohibitions and don'ts. It is rather a succession of sign-posts on the straight road to heaven, making our journey easier and safer. He does, ask us to carry our cross daily, that is, to bear the burden of each day's duty, but once the cross is grasped firmly and lovingly it ceases to be a burden.
Ours is a world which is in an all-out search for new idols. It is a world which has left the path marked out by Christ, and forgotten or tried to forget, that man's life does not end with death. To be a Christian and to have the light of faith to guide our steps in this neo-pagan darkness, is surely a gift, and a blessing from God, for which we can never thank him enough. Thank you, God, for this gift. Please give us the grace and the courage to live up to it and to die in the certainty that we shall hear, as we shut our eyes on the light of this world, the consoling words, "come you blessed of my Father, possess the kingdom prepared for you."
Think for a moment what our world, or the people in it, were like before Christ came on earth. Ninety-seven percent of those then on earth adored false gods and offered sacrifices to idols made of wood or stone. Idolatry often made life on earth unbearable and gave no hope whatsoever of any after-life. The remaining three per cent was made up of the Chosen People who had a very limited knowledge of the true God. He had shown mercy and kindness toward them, but they feared him rather than loved him. With rare and notable exceptions, they served him out of self-interest, to get from him temporal gifts, rather than out of real gratitude and love. Their relationship to him was more like that of slaves toward their masters than that of children toward a kind and loving Father. Their life was earth-centered and their ambitions were worldly. He had revealed little or nothing to them about a life after death. The prophets spoke of a great, happy and prosperous age which was to come, when God would send his Messiah, but the most they could hope for in the way of a future life or immortality, was to live on in their descendants, so that, to be childless was one of their greatest disasters.
Pagans and Jews had the same hardships of life to face as we have, and even greater ones. They earned their daily bread with the sweat of brow and body. Their illnesses were more frequent and less bearable than ours, for they had not the medical helps that we have. Death came to young and old then as it does now, but for them it was a final parting from loved ones, and no hope of a future happy meeting served to lighten their sorrow. All their crosses were crushing weights, sent to make life more miserable. Life on earth was passed in gloom and darkness and there was no shining star in the heavens to beckon them on or give them hope.
Surely God is good to us, to put us into this world at this day and age, and give us the light of faith, and the knowledge of God and of his loving plans for us, which make the burdens of this life so relatively light and even so reasonable for us. We still have to earn our bread. We still have sickness and pains. We still have death stalking the earth, but unlike the people before Christ we now see a meaning to all these trials.
The yoke of Christ is not really a yoke but a bond of love, which joins us to him, and through him, to our loving Father in heaven. The rule of life which he asks us to keep, if we are loyal followers of his, is not a series of prohibitions and don'ts. It is rather a succession of sign-posts on the straight road to heaven, making our journey easier and safer. He does, ask us to carry our cross daily, that is, to bear the burden of each day's duty, but once the cross is grasped firmly and lovingly it ceases to be a burden.
Ours is a world which is in an all-out search for new idols. It is a world which has left the path marked out by Christ, and forgotten or tried to forget, that man's life does not end with death. To be a Christian and to have the light of faith to guide our steps in this neo-pagan darkness, is surely a gift, and a blessing from God, for which we can never thank him enough. Thank you, God, for this gift. Please give us the grace and the courage to live up to it and to die in the certainty that we shall hear, as we shut our eyes on the light of this world, the consoling words, "come you blessed of my Father, possess the kingdom prepared for you."
Meditation: "Heavenly things revealed to infants"
Do you want to know the mind and heart of God? Jesus thanks the
Father in heaven for revealing to his disciples the wisdom and knowledge of
God. What does Jesus' prayer tell us about God and about ourselves? First, it
tells us that God is both Father and Lord of earth as well as heaven. He is
both Creator and Author of all that he has made, the first origin of everything
and transcendent authority, and at the same time, goodness and loving care for
all his children. All fatherhood and motherhood is derived from him (Ephesians
3:14-15).
Pride - the root of sin
Jesus' prayer also contains a warning that pride can keep us from the love and knowledge of God. What makes us ignorant and blind to the things of God? Certainly intellectual pride, coldness of heart, and stubbornness of will shut out God and his kingdom. Pride is the root of all vice and the strongest influence propelling us to sin. It first vanquishes the heart, making it cold and indifferent towards God. It also closes the mind to God's truth and wisdom for our lives. What is pride? It is the inordinate love of oneself at the expense of others and the exaggerated estimation of one's own knowledge and importance.
Jesus' prayer also contains a warning that pride can keep us from the love and knowledge of God. What makes us ignorant and blind to the things of God? Certainly intellectual pride, coldness of heart, and stubbornness of will shut out God and his kingdom. Pride is the root of all vice and the strongest influence propelling us to sin. It first vanquishes the heart, making it cold and indifferent towards God. It also closes the mind to God's truth and wisdom for our lives. What is pride? It is the inordinate love of oneself at the expense of others and the exaggerated estimation of one's own knowledge and importance.
Simplicity of heart
Jesus contrasts intellectual pride with child-like simplicity and humility. The simple of heart are like "infants" in the sense that they see purely and simply without any pretense or falsehood. They instinctlively recognize their utter dependence and reliance on those who are stronger, wiser, and more capable of giving them what they need to live and grow. Those who are truly simple of heart seek the one thing alone that can sustain us in good times and hard times and in very circumstance of life - the "summum bonum" or "greatest good" who is God himself.
Jesus contrasts intellectual pride with child-like simplicity and humility. The simple of heart are like "infants" in the sense that they see purely and simply without any pretense or falsehood. They instinctlively recognize their utter dependence and reliance on those who are stronger, wiser, and more capable of giving them what they need to live and grow. Those who are truly simple of heart seek the one thing alone that can sustain us in good times and hard times and in very circumstance of life - the "summum bonum" or "greatest good" who is God himself.
Simplicity of heart is wedded with humility, the queen of
virtues, because humility inclines the heart towards truth and grace - the
favor and help freely given by one who is all-giving, gracious, and kind
towards us. Just as pride is the root or every sin and evil, so humility is the
only soil in which the grace and favor of God can take root. It alone takes the
right attitude before God and allows him as God to do all - all the good that
he wishes to do for us for our own benefit and welfare. God opposes the
proud, but gives grace to the humble (Proverbs 3:34, James 4:6). Only
the humble in heart can receive the wisdom which comes from God and and the
understanding of God's perfect goodness and plan for our lives. Do you trust in
God with your whole heart and submit to his wisdom and plan for your life?
Knowing God personally
Jesus makes a claim which no one would have dared to make - he is the perfect revelation of God because he has been with the Father before all creation and time existed. He and the Father are united in an inseparable bond of love and unity. That is why Jesus alone can truly reveal the fulness of God's mind and heart and purpose for our lives. One of the greatest truths of God's revelation and our Christian faith is that we can know the one true and living God. Our knowledge of God is not simply limited to knowing some things about God and his nature, but we can know God personally because God desires to be closely united with each one of us in a bond of love through his Son, Jesus Christ.. The essence of Christianity, and what makes it distinct from Judaism and all other religions, is the personal knowledge of God as our Father - the one, true and eternal Father who knew us before we were knitted in our mother's womb. Jesus makes it possible for each one of us to have a personal direct relationship and experiential knowledge of God as our loving and gracious Father.
Jesus makes a claim which no one would have dared to make - he is the perfect revelation of God because he has been with the Father before all creation and time existed. He and the Father are united in an inseparable bond of love and unity. That is why Jesus alone can truly reveal the fulness of God's mind and heart and purpose for our lives. One of the greatest truths of God's revelation and our Christian faith is that we can know the one true and living God. Our knowledge of God is not simply limited to knowing some things about God and his nature, but we can know God personally because God desires to be closely united with each one of us in a bond of love through his Son, Jesus Christ.. The essence of Christianity, and what makes it distinct from Judaism and all other religions, is the personal knowledge of God as our Father - the one, true and eternal Father who knew us before we were knitted in our mother's womb. Jesus makes it possible for each one of us to have a personal direct relationship and experiential knowledge of God as our loving and gracious Father.
To see Jesus is to see what God is like. In Jesus we see the
perfect love of God - a God who cares intensely and who yearns over men and
women, loving them to the point of sacrificing his only begotten Son who freely
gave up his life for our sake on the cross. Paul the Apostle tells us that Jesus
is the image of God ( ). He is the perfect revelation of God - a God who loves
us totally, unconditionally, and without reservation. What can separate us from
the love of God? Only our own stubborn pride, willfulness, and rebellious
attitude towards God and his will for our lives.
Jesus makes an incredible promise to those who acknowledge him
as their Lord and Savior. If we pray in his name - the name Jesus means God
saves - then the Father in heaven will hear us as if his only begotten
Son was speaking to him directly. That is the unity, blessing, and promise he
wishes for each one of us. And that is why we have the confidence and boldness
to pray as Jesus taught his disciples, Our Father who art in heaven...
give us this day our daily bread, and deliver us from temptation. Do
you pray to your Father in heaven with joy and confidence in his perfect love
and care for you?
The sweet yoke of Jesus
What does the yoke of Jesus refer to in the Gospel (Matthew 11:29)? The Jews used the image of a yoke to express submission to God. They spoke of the yoke of the law, the yoke of the commandments, the yoke of the kingdom, the yoke of God. Jesus says his yoke is "easy". The Greek word for "easy" can also mean "well-fitting". Yokes were tailor-made to fit the oxen well. We are commanded to put on the "sweet yoke of Jesus" and to live the "heavenly way of life and happiness".
What does the yoke of Jesus refer to in the Gospel (Matthew 11:29)? The Jews used the image of a yoke to express submission to God. They spoke of the yoke of the law, the yoke of the commandments, the yoke of the kingdom, the yoke of God. Jesus says his yoke is "easy". The Greek word for "easy" can also mean "well-fitting". Yokes were tailor-made to fit the oxen well. We are commanded to put on the "sweet yoke of Jesus" and to live the "heavenly way of life and happiness".
Jesus also says his "burden is light". There's a story
of a man who once met a boy carrying a smaller crippled lad on his back.
"That's a heavy load you are carrying there," exclaimed the man.
"He ain't heavy; he's my brother!" responded the boy. No burden is
too heavy when it's given in love and carried in love. Jesus offers us a new
kingdom of righteousness, peace, and joy. In his kingdom sins are not only
forgiven but removed, and eternal life is poured out for all its citizens. This
is not a political kingdom, but a spiritual one.
The weight of glory and yoke of freedom
The yoke of Christ's kingdom, his kingly rule and way of life, liberates us from the burden of guilt and from the oppression of sin and hurtful desires. Only Jesus can lift the burden of sin and the weight of hopelessness from us - and give us a weight of love and glory in exchange. Jesus used the analogy of a yoke to explain how we can exchange the burden of sin and despair for a burden of glory and yoke of freedom from sin. The yoke which Jesus invites us to embrace is his way of grace and freedom from the power of sin. Do you trust in God's love and submit to his will and plan for your life?
The yoke of Christ's kingdom, his kingly rule and way of life, liberates us from the burden of guilt and from the oppression of sin and hurtful desires. Only Jesus can lift the burden of sin and the weight of hopelessness from us - and give us a weight of love and glory in exchange. Jesus used the analogy of a yoke to explain how we can exchange the burden of sin and despair for a burden of glory and yoke of freedom from sin. The yoke which Jesus invites us to embrace is his way of grace and freedom from the power of sin. Do you trust in God's love and submit to his will and plan for your life?
"Lord Jesus, give me the child-like simplicity and
purity of faith to gaze upon your face with joy and confidence in your
all-merciful love. Remove every doubt, fear, and proud thought which would
hinder me from receiving your word with trust and humble submission."
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Otherworldly Wisdom
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July 6, 2014. Fourteenth Sunday in Ordinary Time
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Matthew 11:25-30
At that time Jesus said, "I thank you, Father, Lord of
heaven and earth, because you have hidden these things from the wise and the
intelligent and have revealed them to infants; yes, Father, for such was your
gracious will. All things have been handed over to me by my Father; and no
one knows the Son except the Father, and no one knows the Father except the
Son and anyone to whom the Son chooses to reveal him. Come to me, all you
that are weary and are carrying heavy burdens, and I will give you rest. Take
my yoke upon you, and learn from me; for I am gentle and humble in heart, and
you will find rest for your souls. For my yoke is easy, and my burden is
light."
Introductory Prayer: Thank you again, Lord, for this opportunity to spend
time with you. I believe in you and your love for me, and I look forward to
that day when we can embrace in heaven. Till then, I want to show my love for
you in words and deeds.
Petition: Jesus, grant me a meek and humble heart like yours.
1. Counter Intelligence: Jesus thanks his heavenly Father for
hiding the divine truths from "the wise and the intelligent" and
revealing them to the little ones. Understanding the ways of God requires a
simple, pure heart. What we might think of as "intelligence" can
sometimes be little more than just a talent for manipulating things or ideas
or people for our own ends. Someone, for instance, might be clever at making
and managing money, but ends up being a poor steward by spending it on the
wrong things. Then there is a prideful intelligence that seems blind to
common sense. On the other side of the spectrum are children, simple and
trusting. They can accept the things of God more easily. Trust in God´s word
requires trust in his love and mercy. It also requires a profound sense of
our own littleness compared to his greatness. Do I have such an attitude when
approaching him?
2. Like Father, Like Son: Jesus alone in the world knew God the
Father. Jesus came, in part, to reveal his Abba. Not everyone understood
this. Even the Apostle Philip missed this part of Christ´s message.
"Jesus said to him, ´Have I been with you for so long a time and you
still do not know me, Philip? Whoever has seen me has seen the Father. How
can you say, ´Show us the Father´?" (John 14:9). Awareness that
Jesus reflects the image of his Father should help us in prayer; it puts a
human face on the Father, so to speak. We might pray to Jesus´ mother, Mary,
with ease. Why not to his Father, too?
3. Model Meekness: It´s significant that Jesus points to his meekness and
humility when holding himself up as a model for us. Notice that Our Lord doesn´t
point to his miracles, or his talent for catchy one-liners, or even his
devotion to his Mother. Rather, he highlights his own meekness and humility.
Jesus even shows these qualities from the moment of his birth. "God is
so powerful," said Pope-Emeritus Benedict XVI in his Christmas midnight
Mass homily in 2005, "that he can make himself vulnerable and come to us
as a defenseless child, so that we can love him." In turn, Jesus invites
us to make ourselves vulnerable, to open our hearts to others even at the
risk of being rejected. To incur such a risk is to understand better what
Christ did for us. Is Jesus asking me to be more humble with someone?
Conversation with Christ: Lord, you know that humility costs me
a lot. It forces me to give up my way of seeing things, of wanting to be
appreciated, of wanting always to be in control of everything. Let me be more
humble like you. If following you means embracing humility, so be it. Give me
the strength to accept that.
Resolution: I will let others have the last word in conversation
today.
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FOURTEENTH SUNDAY IN
ORDINARY TIME, JULY 6, MATTHEW 11:25-30
(Zechariah 9:9-10; Psalm 145; Romans 8:9, 11-13)
(Zechariah 9:9-10; Psalm 145; Romans 8:9, 11-13)
KEY VERSE: "Come to me, all you who labor and are burdened, and I will give you rest" (v 28).
READING: The attitude of child-like receptivity and obedience to God's will is the key to entering God's reign (Mt 18:3). Jesus demonstrated this by his own relationship with his Father. The Father handed over everything to the Son who received it with a humble heart. In turn, the Son shared his knowledge of God with those who accepted his teaching with simple faith. Jesus gratefully praised God for having revealed the mysteries of the kingdom to the lowly ones (anawim). In contrast, the "wise" (11:25) were closed to God's revelation and arrogantly persisted in their unbelief. The religious leaders had made it difficult for the unlearned to approach God because of the crushing weight they laid on them by complicating God's law with endless rules. They made no effort to lighten the load of these obligations, and often neglected the true purpose of the law -- mercy and justice. Jesus invited all who were burdened by the law to come to him and accept his yoke, which was "easy". In Palestine, ox-yokes were carefully made and adjusted, so that they would fit well. By taking on the light yoke of obedience to Jesus' word, his followers would not chafe under the law, but find peace and rest from all that oppressed them.
REFLECTING: Who needs my help to carry their burdens today?
PRAYING: Lord Jesus, give me rest from my daily struggles and problems.
MINUTE MEDITATIONS
Leaving Sin Behind
We don’t have to scrub off our sin so God can love us. Instead,
when we allow God’s healing love to touch us, we want to leave sin behind.
Growth starts in love, not in guilt.
I will praise your name forever, my
king and my God
‘The Spirit of God has made his home in you.’We are all spiritual beings, whether we realise this or not, but some of us take long years to discover it. Eventually, we can see that every part of our lives is spiritual. Today Paul is speaking about the spiritual and unspiritual sides of being human. None of us is perfect. Sometimes we stray towards the unspiritual part of our nature. That is when we encounter difficulties which seem insurmountable. Realising we have drifted away from God and are floundering, we can choose to return and focus on the spiritual. We are able to come back to the company of the Spirit of God. Our attitudes will change again and again. We will be at peace, no matter what or how large our difficulty has been. ‘The Spirit of God has made his home in you.’
July
6
St. Maria Goretti
(1890-1902)
St. Maria Goretti
(1890-1902)
One of the largest crowds ever assembled for a
canonization—250,000—symbolized the reaction of millions touched by the simple
story of Maria Goretti.
She was
the daughter of a poor Italian tenant farmer, had no chance to go to school,
never learned to read or write. When she made her First Communion not long
before her death at age 12, she was one of the larger and somewhat backward
members of the class.
On a hot
afternoon in July, Maria was sitting at the top of the stairs of her house,
mending a shirt. She was not quite 12 years old, but physically mature. A cart
stopped outside, and a neighbor, Alessandro, 18 years old, ran up the stairs.
He seized her and pulled her into a bedroom. She struggled and tried to call
for help. “No, God does not wish it," she cried out. "It is a
sin. You would go to hell for it.” Alessandro began striking at her blindly
with a long dagger.
She was
taken to a hospital. Her last hours were marked by the usual simple compassion
of the good—concern about where her mother would sleep, forgiveness of her
murderer (she had been in fear of him, but did not say anything lest she cause
trouble to his family) and her devout welcoming of Viaticum, her last Holy
Communion. She died about 24 hours after the attack.
Her
murderer was sentenced to 30 years in prison. For a long time he was
unrepentant and surly. One night he had a dream or vision of Maria, gathering
flowers and offering them to him. His life changed. When he was released after
27 years, his first act was to go to beg the forgiveness of Maria’s mother.
Devotion
to the young martyr grew, miracles were worked, and in less than half a century
she was canonized. At her beatification in 1947, her mother (then 82), two
sisters and a brother appeared with Pope Pius XII on the balcony of St.
Peter’s. Three years later, at her canonization, a 66-year-old Alessandro
Serenelli knelt among the quarter-million people and cried tears of joy.
Comment:
Maria may have had trouble with catechism, but she had no trouble with faith. God's will was holiness, decency, respect for one's body, absolute obedience, total trust. In a complex world, her faith was simple: It is a privilege to be loved by God, and to love him—at any cost.
Maria may have had trouble with catechism, but she had no trouble with faith. God's will was holiness, decency, respect for one's body, absolute obedience, total trust. In a complex world, her faith was simple: It is a privilege to be loved by God, and to love him—at any cost.
Quote:
"Even if she had not been a martyr, she would still have been a saint, so holy was her everyday life" (Cardinal Salotti).
"Even if she had not been a martyr, she would still have been a saint, so holy was her everyday life" (Cardinal Salotti).
Patron Saint of:
Catholic youth
Girls
Teenagers
Youth
Catholic youth
Girls
Teenagers
Youth
LECTIO DIVINA:
14TH SUNDAY OF ORDINARY TIME (A)
Lectio:
Sunday, July 6, 2014
The Good News of the Reign of God revealed to little ones
The Gospel reflects and explains what is happening today
Matthew 11, 25-30
The Gospel reflects and explains what is happening today
Matthew 11, 25-30
1. Opening prayer
Lord Jesus, send your Spirit to help us to read the Scriptures
with the same mind that you read them to the disciples on the way to Emmaus. In
the light of the Word, written in the Bible, you helped them to discover the
presence of God in the disturbing events of your sentence and death. Thus, the
cross that seemed to be the end of all hope became for them the source of life
and of resurrection.
Create in us silence so that we may listen to your voice in Creation and in the Scriptures, in events and in people, above all in the poor and suffering. May your word guide us so that we too, like the two disciples from Emmaus, may experience the force of your resurrection and witness to others that you are alive in our midst as source of fraternity, justice and peace. We ask this of you, Jesus, son of Mary, who revealed to us the Father and sent us your Spirit. Amen.
Create in us silence so that we may listen to your voice in Creation and in the Scriptures, in events and in people, above all in the poor and suffering. May your word guide us so that we too, like the two disciples from Emmaus, may experience the force of your resurrection and witness to others that you are alive in our midst as source of fraternity, justice and peace. We ask this of you, Jesus, son of Mary, who revealed to us the Father and sent us your Spirit. Amen.
2. Reading
a) A key to guide the reading:
When Jesus realised that the little ones understood the good news of the Reign, he was very happy. Spontaneously he turned to the Father with a prayer of thanksgiving and extended a generous invitation to all those suffering and oppressed by the burden of life. The text reveals Jesus’ kindness in welcoming little ones and his goodness in offering himself to the poor as the source of rest and peace.
When Jesus realised that the little ones understood the good news of the Reign, he was very happy. Spontaneously he turned to the Father with a prayer of thanksgiving and extended a generous invitation to all those suffering and oppressed by the burden of life. The text reveals Jesus’ kindness in welcoming little ones and his goodness in offering himself to the poor as the source of rest and peace.
b) A division of the text to help with the reading:
Mt
11,25-26: Prayer of thanks to the Father
Mt 11,27: Jesus presents himself as the way which leads to the Father
Mt 11,28-30: An invitation to all who suffer and are oppressed
Mt 11,27: Jesus presents himself as the way which leads to the Father
Mt 11,28-30: An invitation to all who suffer and are oppressed
c) The
text:
25-26: At that time Jesus exclaimed, 'I bless you, Father, Lord of heaven and of earth, for hiding these things from the learned and the clever and revealing them to little children. Yes, Father, for that is what it pleased you to do.
27: Everything has been entrusted to me by my Father; and no one knows the Son except the Father, just as no one knows the Father except the Son and those to whom the Son chooses to reveal him.
28-30: 'Come to me, all you who labour and are overburdened, and I will give you rest. Shoulder my yoke and learn from me, for I am gentle and humble in heart, and you will find rest for your souls. Yes, my yoke is easy and my burden light.'
25-26: At that time Jesus exclaimed, 'I bless you, Father, Lord of heaven and of earth, for hiding these things from the learned and the clever and revealing them to little children. Yes, Father, for that is what it pleased you to do.
27: Everything has been entrusted to me by my Father; and no one knows the Son except the Father, just as no one knows the Father except the Son and those to whom the Son chooses to reveal him.
28-30: 'Come to me, all you who labour and are overburdened, and I will give you rest. Shoulder my yoke and learn from me, for I am gentle and humble in heart, and you will find rest for your souls. Yes, my yoke is easy and my burden light.'
3. A
moment of prayerful silence
so that
the Word of God may enter into us and enlighten our life.
4. Some
questions
to help
us in our personal reflection.
a)
Which part of the text caught my attention most and pleased me most?
b) In the first part (25-27), Jesus turns to the Father. What image of the Father does Jesus reveal in his prayer? What is it that urges him to praise the Father? What image do I have of God? When and how do I praise the Father?
c) To whom does Jesus turn in the second part (28-30)? What was the greatest burden carried by the people in those days? What burden is most burdensome today?
d) Which burden comforts me?
e) How can Jesus’ words help our community to be a place of rest in our lives?
f) Jesus presents himself as the one who reveals the Father and as the way to Him. Who is Jesus for me?
b) In the first part (25-27), Jesus turns to the Father. What image of the Father does Jesus reveal in his prayer? What is it that urges him to praise the Father? What image do I have of God? When and how do I praise the Father?
c) To whom does Jesus turn in the second part (28-30)? What was the greatest burden carried by the people in those days? What burden is most burdensome today?
d) Which burden comforts me?
e) How can Jesus’ words help our community to be a place of rest in our lives?
f) Jesus presents himself as the one who reveals the Father and as the way to Him. Who is Jesus for me?
5. A
key to the reading
for
those who wish to go deeper into the text.
a) The
literary context of Jesus’ words: chapters 10-12 of Matthew’s Gospel.
* In
Matthew’s Gospel, the discourse on the Mission takes up the whole of chapter 10. In
the narrative after chapters 11 and 12, where we find a description of how
Jesus fulfils the Mission, Jesus has to face
incomprehension and resistance. John the Baptist, who looked at Jesus with an
eye to the past, could not understand him (Mt 11: 1-15). The people, who looked
at Jesus with and eye to self-interest, were incapable of understanding him (Mt
11: 16-19). The big cities around the lake that had heard the preaching and
seen the miracles will not open themselves to his message (Mt 11: 20-24). The
scribes and doctors, who judged everything according to their knowledge, were
not capable of understanding Jesus’ words (Mt 11: 25). Not even do his
relatives understand him (Mt 12: 46-50). Only the little
ones understand him
and accept the good news of the Reign (Mt 11: 25-30). The others look for
sacrifices, but Jesus wants mercy (Mt 1: 8). This resistance to Jesus leads the
Pharisees to want to kill him (Mt 12: 9-14). They call him Beelzebub (Mt 12:
22-32). But Jesus does not retreat; he goes on with his mission of Servant as
described in the prophet Isaiah (Is 42: 1-4) and cited in its entirety by
Matthew (12: 15-21).
* Thus
the context in chapters 10-12 suggests that the acceptance of the good news by
the little ones is
the fulfilment of the prophet Isaiah. Jesus is the awaited Messiah, but he is
not what the majority expected him to be. He is not the glorious nationalist
Messiah, nor is he a strict judge, nor a powerful king Messiah. He is the
humble Messiah, the servant who "will not break the crushed reed, nor put
out the smouldering wick" (Mt 12: 20). He will fight on until justice and
right will prevail in the world (Mt 12: 18,20-21). The acceptance of the Reign
by the little ones is the light that shines (Mt 5: 14) and the salt which
flavours (Mt 5: 13) and the mustard seed which (when fully grown) will provide
room for the birds of the air to nest there among its branches (Mt 13: 31-32).
b) A
brief comment on Jesus’ words:
*
Matthew 11: 25-26: Only the little ones can understand
and accept the good news of the Reign.
Jesus experiences a great joy when the little ones welcome the message of the Reign, and, spontaneously, he transforms his joy into a prayer of jubilation and thanksgiving to the Father: I bless you, Father, of heaven and of earth, for hiding these things from the learned and the clever and revealing them to mere children. Yes, Father, for that is what it pleased you to do. The learned, the doctors of that time, had created a series of laws concerning legal purity, which they then imposed on the people in the name of God (Mt 15:" 1-9). They thought that God demanded every single observance, so that the people might acquire peace. But the law of love, revealed by Jesus, said otherwise. In fact, what matters is not that which we do for God, but rather that which God, in his great love, does for us. The little ones heard this good news and rejoiced. The learned and the doctors could not understand this teaching. Today, as then, Jesus is teaching many things to the poor and to the little ones. The learned and intelligent would do well to learn at the feet of these little ones.
Jesus prayed much! He prayed with his disciples, he prayed with the people, he prayed alone. He spent whole nights in prayer. He managed to express his message in one prayer that contains seven concerns, namely, the Our Father. Sometimes, as in this case, the Gospels tell us the content of Jesus’ prayer (Mt 11: 25-26; 26: 39; Jn 11: 41-42; 17: 1-26). At other times, they tell us that Jesus prayed the Psalms (Mt 26: 30; 27: 46). In most cases, however, they just say that Jesus prayed. Today, everywhere prayer groups are increasing.
In Matthew’s Gospel, the term little ones (elakistoi, mikroi, nepioi) sometimes refers to children and sometimes to a group of people excluded from society. It is not easy to distinguish. Sometimes, that which one Gospel calls little ones, another Gospel calls children. Also, it is not easy to distinguish between that which comes from the time of Jesus and that which is from the time of the communities for whom the Gospels were written. But even so, what is clear is the context of exclusion that prevailed then and the image of Jesus as a person who welcomed the little ones that the early communities had of him
Jesus experiences a great joy when the little ones welcome the message of the Reign, and, spontaneously, he transforms his joy into a prayer of jubilation and thanksgiving to the Father: I bless you, Father, of heaven and of earth, for hiding these things from the learned and the clever and revealing them to mere children. Yes, Father, for that is what it pleased you to do. The learned, the doctors of that time, had created a series of laws concerning legal purity, which they then imposed on the people in the name of God (Mt 15:" 1-9). They thought that God demanded every single observance, so that the people might acquire peace. But the law of love, revealed by Jesus, said otherwise. In fact, what matters is not that which we do for God, but rather that which God, in his great love, does for us. The little ones heard this good news and rejoiced. The learned and the doctors could not understand this teaching. Today, as then, Jesus is teaching many things to the poor and to the little ones. The learned and intelligent would do well to learn at the feet of these little ones.
Jesus prayed much! He prayed with his disciples, he prayed with the people, he prayed alone. He spent whole nights in prayer. He managed to express his message in one prayer that contains seven concerns, namely, the Our Father. Sometimes, as in this case, the Gospels tell us the content of Jesus’ prayer (Mt 11: 25-26; 26: 39; Jn 11: 41-42; 17: 1-26). At other times, they tell us that Jesus prayed the Psalms (Mt 26: 30; 27: 46). In most cases, however, they just say that Jesus prayed. Today, everywhere prayer groups are increasing.
In Matthew’s Gospel, the term little ones (elakistoi, mikroi, nepioi) sometimes refers to children and sometimes to a group of people excluded from society. It is not easy to distinguish. Sometimes, that which one Gospel calls little ones, another Gospel calls children. Also, it is not easy to distinguish between that which comes from the time of Jesus and that which is from the time of the communities for whom the Gospels were written. But even so, what is clear is the context of exclusion that prevailed then and the image of Jesus as a person who welcomed the little ones that the early communities had of him
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Matthew 11: 27: The origin of the new Law: the Son who
knows the Father
Jesus, as Son, knows the Father and knows that which the Father wanted when, in times gone by, he had called Abraham and Sarah to form a people or when he entrusted the Law to Moses to form a covenant. The experience of God as Father helped Jesus to perceive in a new manner the things that God had said in the past. It helped him to recognise errors and limitations, where the good news of God was imprisoned by the dominant ideology. His intimacy with the Father gave him a new criterion that placed him in direct contact with the author of the Bible. Jesus did not move from the letter to the source, but from the source to the letter. He sought the meaning at its origin. To understand the meaning of a letter, it is important to study the words it contains. But Jesus’ friendship with the author of the letter helped him uncover a deeper dimension in those words, which study alone could not reveal.
Jesus, as Son, knows the Father and knows that which the Father wanted when, in times gone by, he had called Abraham and Sarah to form a people or when he entrusted the Law to Moses to form a covenant. The experience of God as Father helped Jesus to perceive in a new manner the things that God had said in the past. It helped him to recognise errors and limitations, where the good news of God was imprisoned by the dominant ideology. His intimacy with the Father gave him a new criterion that placed him in direct contact with the author of the Bible. Jesus did not move from the letter to the source, but from the source to the letter. He sought the meaning at its origin. To understand the meaning of a letter, it is important to study the words it contains. But Jesus’ friendship with the author of the letter helped him uncover a deeper dimension in those words, which study alone could not reveal.
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Matthew 11: 28-30
Jesus invites all those who are weary and promises them rest. The people of that time lived wearily, under the double burden of levies and the observances demanded by the laws of purity. And Jesus says, Shoulder my yoke and learn from me, for I am gentle and humble in heart, and you will find rest for your souls. Yes, my yoke is easy and my burden light. Through the prophet Jeremiah, God had invited the people to examine the past in order to discover the right way that could give them rest for their souls ( Jer 6: 16). This right way now appears in Jesus. Jesus offers rest for souls. He is the way (Jn 14:6).
Learn from me, for I am gentle and humble in heart. Like Moses, Jesus was gentle and humble (Num 12: 3). Many times this phrase has been manipulated to bring people into submission, meekness and passivity. Jesus wants to say the opposite. He asks that people, in order to understand the things of the Reign, not give so much importance to the "learned and doctors", that is, to the official teachers of religion of the time, and that they trust more in the little ones. Those oppressed must begin to learn from Jesus that he is "gentle and humble in heart".
Often, in the Bible the word humble is synonymous with humbled. Jesus, unlike the scribes who flaunted their knowledge, identified himself with the humble and humbled people. He, our Master, knew from experience what was in the hearts of people and how much people suffered in their daily lives.
Jesus invites all those who are weary and promises them rest. The people of that time lived wearily, under the double burden of levies and the observances demanded by the laws of purity. And Jesus says, Shoulder my yoke and learn from me, for I am gentle and humble in heart, and you will find rest for your souls. Yes, my yoke is easy and my burden light. Through the prophet Jeremiah, God had invited the people to examine the past in order to discover the right way that could give them rest for their souls ( Jer 6: 16). This right way now appears in Jesus. Jesus offers rest for souls. He is the way (Jn 14:6).
Learn from me, for I am gentle and humble in heart. Like Moses, Jesus was gentle and humble (Num 12: 3). Many times this phrase has been manipulated to bring people into submission, meekness and passivity. Jesus wants to say the opposite. He asks that people, in order to understand the things of the Reign, not give so much importance to the "learned and doctors", that is, to the official teachers of religion of the time, and that they trust more in the little ones. Those oppressed must begin to learn from Jesus that he is "gentle and humble in heart".
Often, in the Bible the word humble is synonymous with humbled. Jesus, unlike the scribes who flaunted their knowledge, identified himself with the humble and humbled people. He, our Master, knew from experience what was in the hearts of people and how much people suffered in their daily lives.
c)
Light on Jesus’ attitude:
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Jesus’ style in proclaiming the good news of the Reign
In his manner of proclaiming the good news of the Reign, Jesus reveals a great passion for the Father and for the humiliated people. Unlike the doctors of his time, Jesus proclaims the good news of God wherever he meets people who will listen to him. In synagogues during the celebration of the Word (Mt 4: 23). In thehomes of friends (Mt 13: 36). When walking along the streets with his disciples (Mt 12: 1-8). On the seashore, at the edge of the beach, sitting in a boat (Mt 13: 1-3). On the mountain, where he proclaims the beatitudes (Mt 5: 1). In thesquares of villages and cities, where people bring their sick (Mt 14: 34-36). Even in the temple in Jerusalem, at the time of pilgrimages (Mt 26: 55)! In Jesus,everything is the revelation of that which animates his inner being! He not only proclaims the good news of the Reign, he is living proof of the Reign. In him we see what happens when someone allows God to reign and take possession of his/her life.
In his manner of proclaiming the good news of the Reign, Jesus reveals a great passion for the Father and for the humiliated people. Unlike the doctors of his time, Jesus proclaims the good news of God wherever he meets people who will listen to him. In synagogues during the celebration of the Word (Mt 4: 23). In thehomes of friends (Mt 13: 36). When walking along the streets with his disciples (Mt 12: 1-8). On the seashore, at the edge of the beach, sitting in a boat (Mt 13: 1-3). On the mountain, where he proclaims the beatitudes (Mt 5: 1). In thesquares of villages and cities, where people bring their sick (Mt 14: 34-36). Even in the temple in Jerusalem, at the time of pilgrimages (Mt 26: 55)! In Jesus,everything is the revelation of that which animates his inner being! He not only proclaims the good news of the Reign, he is living proof of the Reign. In him we see what happens when someone allows God to reign and take possession of his/her life.
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Divine Wisdom’s invitation to all who seek it
Jesus invites all those who suffer under the burden of life to find rest and comfort in him (Mt 11: 25-30). This invitation echoes the beautiful words of Isaiah who comforted the weary people in exile (Is 55: 1-3). This invitation stands in correlation to Divine Wisdom, which calls people to itself (Sir 24: 18-19), saying that "her ways are delightful ways, her paths all lead to contentment" (Prov 3: 17). Again, Wisdom says, "Wisdom brings up her own sons, and cares for those who seek her. Whoever loves her loves life, those who wait on her early will be filled with happiness" (Si 4: 11-12). This invitation reveals a very important feminine aspect of God: the gentleness and welcome that comforts, revitalises the person and makes it feel well. Jesus is the comfort that God gives to a weary people!
Jesus invites all those who suffer under the burden of life to find rest and comfort in him (Mt 11: 25-30). This invitation echoes the beautiful words of Isaiah who comforted the weary people in exile (Is 55: 1-3). This invitation stands in correlation to Divine Wisdom, which calls people to itself (Sir 24: 18-19), saying that "her ways are delightful ways, her paths all lead to contentment" (Prov 3: 17). Again, Wisdom says, "Wisdom brings up her own sons, and cares for those who seek her. Whoever loves her loves life, those who wait on her early will be filled with happiness" (Si 4: 11-12). This invitation reveals a very important feminine aspect of God: the gentleness and welcome that comforts, revitalises the person and makes it feel well. Jesus is the comfort that God gives to a weary people!
6.
Psalm 132
The
prayer of the little ones
O Lord,
my heart is not lifted up,
my eyes are not raised too high;
I do not occupy myself with things too
great and too marvellous for me.
But I have calmed and quieted my soul,
like a child quieted at its mother's breast;
like a child that is quieted is my soul.
O Israel, hope in the Lord from this
time forth and for evermore.
my eyes are not raised too high;
I do not occupy myself with things too
great and too marvellous for me.
But I have calmed and quieted my soul,
like a child quieted at its mother's breast;
like a child that is quieted is my soul.
O Israel, hope in the Lord from this
time forth and for evermore.
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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