Twenty-ninth Sunday in Ordinary Time
Lectionary: 145
Lectionary: 145
Thus says the LORD
to his anointed, Cyrus,
whose right hand I grasp,
subduing nations before him,
and making kings run in his service,
opening doors before him
and leaving the gates unbarred:
For the sake of Jacob, my servant,
of Israel, my chosen one,
I have called you by your name,
giving you a title, though you knew me not.
I am the LORD and there is no other,
there is no God besides me.
It is I who arm you, though you know me not,
so that toward the rising and the setting of the sun
people may know that there is none besides me.
I am the LORD, there is no other.
whose right hand I grasp,
subduing nations before him,
and making kings run in his service,
opening doors before him
and leaving the gates unbarred:
For the sake of Jacob, my servant,
of Israel, my chosen one,
I have called you by your name,
giving you a title, though you knew me not.
I am the LORD and there is no other,
there is no God besides me.
It is I who arm you, though you know me not,
so that toward the rising and the setting of the sun
people may know that there is none besides me.
I am the LORD, there is no other.
R/ (7b) Give the Lord glory and honor.
Sing to the LORD a new song;
sing to the LORD, all you lands.
Tell his glory among the nations;
among all peoples, his wondrous deeds.
R/ Give the Lord glory and honor.
For great is the LORD and highly to be praised;
awesome is he, beyond all gods.
For all the gods of the nations are things of nought,
but the LORD made the heavens.
R/ Give the Lord glory and honor.
Give to the LORD, you families of nations,
give to the LORD glory and praise;
give to the LORD the glory due his name!
Bring gifts, and enter his courts.
R/ Give the Lord glory and honor.
Worship the LORD, in holy attire;
tremble before him, all the earth;
say among the nations: The LORD is king,
he governs the peoples with equity.
R/ Give the Lord glory and honor.
Sing to the LORD a new song;
sing to the LORD, all you lands.
Tell his glory among the nations;
among all peoples, his wondrous deeds.
R/ Give the Lord glory and honor.
For great is the LORD and highly to be praised;
awesome is he, beyond all gods.
For all the gods of the nations are things of nought,
but the LORD made the heavens.
R/ Give the Lord glory and honor.
Give to the LORD, you families of nations,
give to the LORD glory and praise;
give to the LORD the glory due his name!
Bring gifts, and enter his courts.
R/ Give the Lord glory and honor.
Worship the LORD, in holy attire;
tremble before him, all the earth;
say among the nations: The LORD is king,
he governs the peoples with equity.
R/ Give the Lord glory and honor.
Paul, Silvanus, and
Timothy to the church of the Thessalonians
in God the Father and the Lord Jesus Christ:
grace to you and peace.
We give thanks to God always for all of you,
remembering you in our prayers,
unceasingly calling to mind your work of faith and labor of love
and endurance in hope of our Lord Jesus Christ,
before our God and Father,
knowing, brothers and sisters loved by God,
how you were chosen.
For our gospel did not come to you in word alone,
but also in power and in the Holy Spirit and with much conviction.
in God the Father and the Lord Jesus Christ:
grace to you and peace.
We give thanks to God always for all of you,
remembering you in our prayers,
unceasingly calling to mind your work of faith and labor of love
and endurance in hope of our Lord Jesus Christ,
before our God and Father,
knowing, brothers and sisters loved by God,
how you were chosen.
For our gospel did not come to you in word alone,
but also in power and in the Holy Spirit and with much conviction.
The Pharisees went
off
and plotted how they might entrap Jesus in speech.
They sent their disciples to him, with the Herodians, saying,
"Teacher, we know that you are a truthful man
and that you teach the way of God in accordance with the truth.
And you are not concerned with anyone's opinion,
for you do not regard a person's status.
Tell us, then, what is your opinion:
Is it lawful to pay the census tax to Caesar or not?"
Knowing their malice, Jesus said,
"Why are you testing me, you hypocrites?
Show me the coin that pays the census tax."
Then they handed him the Roman coin.
He said to them, "Whose image is this and whose inscription?"
They replied, "Caesar's."
At that he said to them,
"Then repay to Caesar what belongs to Caesar
and to God what belongs to God."
and plotted how they might entrap Jesus in speech.
They sent their disciples to him, with the Herodians, saying,
"Teacher, we know that you are a truthful man
and that you teach the way of God in accordance with the truth.
And you are not concerned with anyone's opinion,
for you do not regard a person's status.
Tell us, then, what is your opinion:
Is it lawful to pay the census tax to Caesar or not?"
Knowing their malice, Jesus said,
"Why are you testing me, you hypocrites?
Show me the coin that pays the census tax."
Then they handed him the Roman coin.
He said to them, "Whose image is this and whose inscription?"
They replied, "Caesar's."
At that he said to them,
"Then repay to Caesar what belongs to Caesar
and to God what belongs to God."
Scripture Study, Oct.
19, 2014
October 19, 2014
Twenty-Ninth Sunday In Ordinary Time
This Sunday we celebrate the 29th Sunday in
Ordinary Time. We are now just a few Sundays from the beginning of the new
Liturgical Year. The theme of the readings this week is the idea of God as the
Lord of History. God uses the events of human history in accomplishing His
plans for His people. The first reading provides a prophetic view of Cyrus as
the one called by God to conquer Babylon and free the Jewish people so that
they could return to Israel. Paul’s letter gives a vivid picture of a community
living the life of Christ in the real world. In the gospel Jesus speaks to the
issue of our dual role as citizens of an earthly state and citizens of the
heavenly kingdom. This would be a good time to ask ourselves several questions:
Do I see God as the Lord of my own personal history? Do I not see Him there
because He is not there or because I chose not to look for Him? What are the
things of God that I have refused to give to God? To what extent are faith,
love and hope present in my everyday life?
First Reading: Isaiah 45:1, 4-6
1 Thus says the LORD to his anointed, Cyrus,
whose right hand I grasp,
Subduing nations before him,
and making kings run in his service,
Opening doors before him
and leaving the gates unbarred:
whose right hand I grasp,
Subduing nations before him,
and making kings run in his service,
Opening doors before him
and leaving the gates unbarred:
[2 I will go before
you
and level the mountains;
Bronze doors I will shatter,
and iron bars I will snap.
and level the mountains;
Bronze doors I will shatter,
and iron bars I will snap.
3 I will give you treasures out of the darkness,
and riches that have been hidden away,
That you may know that I am the LORD,
the God of Israel, who calls you by your name.]
and riches that have been hidden away,
That you may know that I am the LORD,
the God of Israel, who calls you by your name.]
4 For the sake of Jacob, my servant,
of Israel my chosen one,
I have called you by your name,
giving you a title, though you knew me not.
of Israel my chosen one,
I have called you by your name,
giving you a title, though you knew me not.
5 I am the LORD and there is no other,
there is no God besides me.
It is I who arm you, though you know me not,
there is no God besides me.
It is I who arm you, though you know me not,
6 so that toward the rising and the setting of the sun
men may know that there is none besides me.
I am the LORD, there is no other.
men may know that there is none besides me.
I am the LORD, there is no other.
NOTES on First Reading:
* 45:1 The Cyrus spoken of here is Cyrus II
the Great, who founded the Persian Empire. In 539 B.C., he conquered the
Babylonians who had defeated the Jews 50 years earlier and had taken many of
them into captivity.
Anointed is, in Hebrew, meshiah, which is where the word “Messiah” is derived. Its Greek translation is Christos, from which we have the name “Christ.” The term , “anointed” as applied to kings originally referred only to the kings of Israel, but here it is given to Cyrus because he is the agent of the Lord. This is the only time in the Old Testament where a foreigner is called the Lord’s “anointed.” The term was also used for prophets and priests. Expansion of this idea of persons as agents of God may be the beginnings of the later usage of the word by when persons with a particular mission were spoken of as having been “anointed” for that mission.
The coronation of Babylonian kings included a ceremony in which the new king grasped the hand of the Babylonian patron god, Bel-Marduk. Here the prophet envisions Yahweh grasping Cyrus’ hand and recognizing him as a legitimate king to preside over the restoration of Israel. Cyrus later would somewhat shock the prophet by grasping the hand of Bel-Marduk and declaring in the name of Bel-Marduk that the Jews were to be allowed to return to Israel.
Anointed is, in Hebrew, meshiah, which is where the word “Messiah” is derived. Its Greek translation is Christos, from which we have the name “Christ.” The term , “anointed” as applied to kings originally referred only to the kings of Israel, but here it is given to Cyrus because he is the agent of the Lord. This is the only time in the Old Testament where a foreigner is called the Lord’s “anointed.” The term was also used for prophets and priests. Expansion of this idea of persons as agents of God may be the beginnings of the later usage of the word by when persons with a particular mission were spoken of as having been “anointed” for that mission.
The coronation of Babylonian kings included a ceremony in which the new king grasped the hand of the Babylonian patron god, Bel-Marduk. Here the prophet envisions Yahweh grasping Cyrus’ hand and recognizing him as a legitimate king to preside over the restoration of Israel. Cyrus later would somewhat shock the prophet by grasping the hand of Bel-Marduk and declaring in the name of Bel-Marduk that the Jews were to be allowed to return to Israel.
* 45:2-3 The verses in brackets are left out
of the reading. I include them here for completeness.
* 45:2 The phrase, “level the mountains,” is
meant to compare the march of Cyrus to the Exodus (40:3-4). Bronze doors refers
to the gates of Babylon. The Greek historian, Herodotus, recorded 100 bronze
gates in Babylon.
* 45:4 God was seen as causing all the various
forces of history to converge in such a way as to do good for His people. The
far more powerful kingdoms and nations were all acting out their own histories
but the real purpose for it all was to provide for the preservation and
restoration of the small captive nation of Israel.
* 45:6 This is one of the early prophecies
that the Gentiles will come to know the true God. See also 45:20-25.
Second Reading: 1 Thessalonians 1:1-5b
1 Paul, Silvanus, and Timothy to the church of the
Thessalonians in God the Father and the Lord Jesus Christ: grace to you and
peace.
2 We give thanks to God always for all of you, remembering
you in our prayers, unceasingly 3 calling to mind
your work of faith and labor of love and endurance in hope of our Lord Jesus
Christ, before our God and Father, 4 knowing,
brothers loved by God, how you were chosen. 5 For our gospel did not come to you in word alone, but also
in power and in the holy Spirit and (with) much conviction. [You know what sort
of people we were (among) you for your sake.]
NOTES on Second Reading:
* 1 Thessalonians is the oldest book of the
New Testament, probably dating from the early months of 51 A.D. Paul is writing
to the church of Thessalonica which consisted of a group of converts from
paganism. He had been with them for just three months, when he was suddenly
forced to leave due to a riot.(Acts 17:1-10) Being very concerned for the newly
formed Christian community, Paul sent Timothy there to strengthen them. The
letter was written after Timothy had come back from the visit with a positive
report about the state of the church there.
* 1:1 In Paul’s letters the greeting
(technically called the praescriptio) follows a standard form which is based
upon the common Greco-Roman epistolary practice of the time although he adds
Semitic and specifically Christian elements. The three basic components of the
greeting which are usually present are:
name of sender, (In identifying himself, Paul often adds phrases to describe his apostolic mission.) name of addressee, (He often associates co-workers with himself in the greeting such as Silvanus.) greeting. (In stead of the standard secular greeting which was the infinitive chairein, “greetings,” Paul uses the similar-sounding charis, “grace,” along with the Semitic greeting salom (Greek eirene), “peace.” These gifts were foreshadowed in God’s dealings with Israel (see Numbers 6:24-26) and have been poured out abundantly in Christ, so Paul wishes them to his readers.)
name of sender, (In identifying himself, Paul often adds phrases to describe his apostolic mission.) name of addressee, (He often associates co-workers with himself in the greeting such as Silvanus.) greeting. (In stead of the standard secular greeting which was the infinitive chairein, “greetings,” Paul uses the similar-sounding charis, “grace,” along with the Semitic greeting salom (Greek eirene), “peace.” These gifts were foreshadowed in God’s dealings with Israel (see Numbers 6:24-26) and have been poured out abundantly in Christ, so Paul wishes them to his readers.)
* 1:2-3 Paul’s thanksgiving is expressed in
formal prayers where God’s name is invoked. In his prayer Paul commemorates the
active faith, manifested love and steady hope of the Thessalonian community.
Paul believes that the Christian life of the Thessalonians is lived out under
the providence of God.
* 1:2 In the Paul’s Greek text verses 2
through 5 all form one long sentence. Paul expresses thanks addressed to God
the Father (usually designated as He is here, by the personal name , “Ho
theos”). The reason for his thanks is the reception of the gospel by the
Thessalonians.
* 1:3 Along with 1 Thes 5:8, this is the
earliest mention in Christian literature of the three “theological virtues”
(see 1 Cor 13:13). The order used here is probably meant to stress the
eschatological virtue of hope. This would be in line with the letter’s emphasis
on the Lord’s second, triumphal coming, or parousia (1 Thes 10; 2:12,19; 3:13;
4:13-5:11; 5:23).
* 1:4 Paul’s manner of addressing them
indicates a special affection for them. The word, “adelphos” or “brethren,” is
used 19 times in 1 Thes. Paul uses the language that the Old Testament used for
the chosen people of Israel to refer to the election of the Thessalonians.
(Deut 7:6-8) The proof of election is their acceptance of the Gospel.
* 1:5 The term, Gospel, was used by Paul in
several senses. Often it means the act of preaching by the ministers of the
word and sometimes it means the content of their proclamation or the good news
itself.. Here it appears to be used in both of these senses. Paul emphasizes
that the power of the gospel was not in the force of his own rhetoric but
rather it was the power of the Holy Spirit. In addition, while the proclamation
of the Gospel was accompanied by demonstrations of God’s power in miracles, the
proclamation of the Gospel was also in itself an expression of the power of God
and His love. The last part of the verse [in brackets above] is left out of the
reading.
Gospel Reading: Matthew 22:15-21
15 Then the Pharisees went off and plotted how they might
entrap him in speech. 16 They sent their disciples to him, with
the Herodians, saying, “Teacher, we know that you are a truthful man and that
you teach the way of God in accordance with the truth. And you are not
concerned with anyone’s opinion, for you do not regard a person’s status. 17Tell us, then, what is your opinion: Is it lawful to pay the
census tax to Caesar or not?” 18 Knowing their
malice, Jesus said, “Why are you testing me, you hypocrites? 19 Show me the coin that pays the census tax.” Then they
handed him the Roman coin. 20 He said to them,
“Whose image is this and whose inscription?” 21 They replied, “Caesar’s.” At that he said to them, “Then
repay to Caesar what belongs to Caesar and to God what belongs to God.” [22 When they heard this they were amazed, and leaving him
they went away.]
NOTES on Gospel:
* 22:15-22 For parallel stories, see Mark
12:13-17 and Luke 20:20-26. This is the first of four sections dealing with
controversies between Jesus and various Jewish leaders. In this story, Matthew
follows the Marcan source with few modifications.
* 22:15 Matthew retains the union of Pharisees
and Herodians in this account as it is in the Marcan version, but he clearly
emphasizes the Pharisees’ part. The Pharisees alone are mentioned here, and the
Herodians are joined with them only in a prepositional phrase of Matthew 22:16.
The probable reason for this is that in Matthew’s time the Herodians were no longer
a threat to the Christian community while the heirs of the Pharisees were still
perceived as dangerous. Entrapment is still a legal problem today. Their plan
is to get Jesus in trouble with either the people or the Romans. They had
planned to ask Jesus a question that will force Him to take a position contrary
to that held by the majority of the people or one that will bring him into
conflict with the Roman authorities. Either way, they would have a pretext upon
which to condemn Jesus.
* 22:16 The Herodians would tend to favor
payment of the tax while the Pharisees would tend to be against payment of the
tax to the Romans.
The compliment to Jesus literally means “faithful to your word.” The statement about regard for a person’s status is derived from a biblical notion of justice. It involves an impartiality that refuses bribes and tilts in favor of the poorer litigant.
The compliment to Jesus literally means “faithful to your word.” The statement about regard for a person’s status is derived from a biblical notion of justice. It involves an impartiality that refuses bribes and tilts in favor of the poorer litigant.
* 22:17 The law being referred to is the law
of God. For the Pharisees, this would have been a real question of conscience
because it would mean acknowledging a foreign pagan sovereignty over Israel.
For the Herodians, this would not have been a problem.
* 22:18 Matthew takes the word, hypocrisy,
from the narrative and places it directly in the dialogue of Jesus. This is
probably a reflection of the strong hostility between the church of Matthew and
the Pharisaic Judaism of his day which had survived the destruction of
Jerusalem and formed the roots of Judaism from then on.
* 22:19 They seemed to have no trouble in
finding a Roman coin. Their readiness in producing the money seems to imply
that they use it and therefore that they implicitly accept the financial
advantages of the Roman administration in Palestine.
The denarius was a small silver, Roman coin which was the standard daily wage of a laborer.
The denarius was a small silver, Roman coin which was the standard daily wage of a laborer.
* 22:20 The inscription read “Tiberius Caesar
son of the divine Augustus, great high priest.”
* 22:21 The Caesar of the time was the emperor
Tiberius (A.D. 14-37). Jesus seems to say that those who willingly use the coin
that is Caesar’s should repay him in kind. The answer avoids directly taking
sides in the question of the lawfulness of the tax. He also says that the
listeners are to be as concerned with how to give to God the things that are
God’s. They should be more concerned with repaying God with the good deeds that
are his due. See Matthew 21:41,43.
While rejecting the claim of the state to
being divine, Jesus accepts the state as the lesser of the two possible evils.
The alternative of that time was anarchy. Rather than rebellion, Jesus sees
nonviolent social change (5:38-48) and the coming of the kingdom of God as the
solution to the things that are wrong with the state.
Meditation: "Give to God what belongs to God"
What do we owe God and our neighbor? Scripture
tells us to give to everyone whatever is their due and to "owe no one
anything, except to love one another" (Romans 13:6-8). The Jewish
authorities sought to trap Jesus in a religious-state issue. The Jews resented
their foreign rulers and despised paying taxes to Caesar. They posed a dilemma
to test Jesus to see if he was loyal to them and to their understanding of
religion. If Jesus answered that it was lawful to pay taxes to a pagan ruler,
then he would lose credibility with the Jewish nation who would regard him as a
coward and a friend of Caesar. If he said it was not lawful, then the Pharisees
would have grounds to report him to the Roman authorities as a political
trouble-maker and have him arrested.
Coins inscribe the owner's name and authority on
them
Jesus avoided their trap by confronting them with the image of a coin. Coinage in the ancient world had significant political power. Rulers issued coins with their own image and inscription on them. In a certain sense the coin was regarded as the personal property of the ruler. Where the coin was valid the ruler held political sway over the people. Since the Jews used the Roman currency, Jesus explained that what belonged to Caesar must be given to Caesar.
Jesus avoided their trap by confronting them with the image of a coin. Coinage in the ancient world had significant political power. Rulers issued coins with their own image and inscription on them. In a certain sense the coin was regarded as the personal property of the ruler. Where the coin was valid the ruler held political sway over the people. Since the Jews used the Roman currency, Jesus explained that what belonged to Caesar must be given to Caesar.
We have been "stamped" with God's
image and likeness
This story has another deeper meaning as well. We, too, have been stamped with God's image since we are created in his own likeness - "God created man in his own image ..male and female he created them" (Genesis 1:26-27). We rightfully belong not to ourselves, but to God who created us and redeemed us in the precious blood of his Son, our Lord Jesus Christ (see 1 Corinthians 6:19-20). Paul the Apostle says that we are to present our bodies as a living sacrifice to God (Romans 12:1). Do you acknowledge that your life and everything you possess belongs to God and not to yourself? And do you give to God what rightfully belongs to him?
This story has another deeper meaning as well. We, too, have been stamped with God's image since we are created in his own likeness - "God created man in his own image ..male and female he created them" (Genesis 1:26-27). We rightfully belong not to ourselves, but to God who created us and redeemed us in the precious blood of his Son, our Lord Jesus Christ (see 1 Corinthians 6:19-20). Paul the Apostle says that we are to present our bodies as a living sacrifice to God (Romans 12:1). Do you acknowledge that your life and everything you possess belongs to God and not to yourself? And do you give to God what rightfully belongs to him?
"Lord, because you have made me, I owe you
the whole of my love; because you have redeemed me, I owe you the whole of
myself; because you have promised so much, I owe you all my being. Moreover, I
owe you as much more love than myself as you are greater than I, for whom you
gave yourself and to whom you promised yourself. I pray you, Lord, make me
taste by love what I taste by knowledge; let me know by love what I know by
understanding. I owe you more than my whole self, but I have no more, and by
myself I cannot render the whole of it to you. Draw me to you, Lord, in the fullness
of love. I am wholly yours by creation; make me all yours, too, in
love." (prayer
of Anselm, 1033-1109 AD)
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Signed, Sealed
and To Be Delivered
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October 19, 2014.
Twenty-ninth Sunday in Ordinary Time
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Matthew 22:15-21
Then the Pharisees
went and plotted to entrap him in what he said. So they sent their disciples
to him, along with the Herodians, saying, "Teacher, we know that you are
sincere, and teach the way of God in accordance with truth, and show
deference to no one; for you do not regard people with partiality. Tell us,
then, what you think. Is it lawful to pay taxes to the Emperor, or not?"
But Jesus, aware of their malice, said, "Why are you putting me to the test,
you hypocrites? Show me the coin used for the tax." And they brought him
a denarius. Then he said to them, "Whose head is this, and whose
title?" They answered, "The Emperor´s." Then he said to them,
"Give therefore to the Emperor the things that are the Emperor´s, and to
God the things that are God´s."
Introductory
Prayer: Lord Jesus, my Creator
and Redeemer, everything good comes from you. You are the one source of peace
and happiness. Thank you for bringing me into existence and insuring I
received the inestimable gift of the faith. Thank you for accompanying me in
every moment. I am grateful for your mercy and love and wish to respond more
generously to you in my life.
Petition: Lord, may I remember who I am: one who bears the
name “Christian.”
1. Signed: How often do we reflect on what we are doing when
we make the Sign of the Cross? In The Spirit of the Liturgy, the future Pope
Benedict said: “to seal oneself with the Sign of the Cross is a public and
visible ‘yes’ to him who suffered for us, to him who in the body has made
God’s love visible, to a God who reigns not by destruction but by humility of
suffering and love which is stronger than all the power of the world and
wiser than all the calculating intelligence of men.” We are saying that we
believe in the power of the cross and particularly in what it means for our
own life – our own bodies will rise again. We sign ourselves as belonging to
the one who has won our redemption by his blood on the cross, as belonging to
the Father, Son, and Holy Spirit. We are signed and we belong to God. The
Sign of the Cross is a daily reminder that we are to give to God what is
God’s, that is, our very selves.
2. Delivered: Christ prayed at the Last Supper, “They do not
belong to the world, just as I do not belong to the world.... Father, I
desire that those also whom you have given me, may be with me where I am, to
see my glory which you have given me because you loved me before the
foundation of the world” (John 17: 16-24). And so it is that
we are to be delivered to where we will see his glory and be with him. We
bear an inscription as those baptized into his life, and we outwardly recall
this when we make the Sign of the Cross with water from the fonts in the
entrances to our churches. It is up to us then – with the thoughts, words and
actions of our lives – to live this truth coherently, giving to God what is
God’s.
3. Detached: Pope Saint John Paul II, reflecting on Psalm 145,
writes: “Man therefore finds himself facing a radical choice between two
contrasting possibilities: on the one side is the temptation to ‘trust in
princes,’ adopting their criteria inspired by wickedness, selfishness and
pride. In fact, this is a slippery slope, a ruinous road, a ‘crooked path and
a devious way,’ (Proverbs 2:15) whose goal is despair. Indeed,
the Psalmist reminds us that man is a frail, mortal being, as the very word
‘adam’ implies; in Hebrew this word is used to signify earth, matter, dust.
Man – the bible constantly states – is ‘like (…) a strip of grass that is
green at dawn but has withered by evening (Psalms 89:5-6).’ With
this in mind, we “give to the emperor” what is of this world by relinquishing
or simply detaching ourselves from it. We give what is eternal, namely our
souls, over to God because we belong to him.
Conversation with
Christ: Lord, Jesus Christ,
sometimes I am attracted by the things of this world and influenced by those
who try to convince me to trust only in the world’s ways. May I not be
hoodwinked by this world but keep my heart set on the world that will never
pass away. Only in your world will I be filled with your grace forever.
Resolution: Today I will examine my conscience to do some
“house cleaning” of my soul. I resolve to treat the goods of this world only
as a means towards holiness, stepping stones to communion with God.
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TWENTY-NINTH SUNDAY IN ORDINARY TIME, OCTOBER
19,
MATTHEW 22:15-21
(Isaiah 45:1, 4-6; Psalm 96; 1 Thessalonians 1:1-5b)
MATTHEW 22:15-21
(Isaiah 45:1, 4-6; Psalm 96; 1 Thessalonians 1:1-5b)
KEY VERSE: "Repay to Caesar what belongs to Caesar and to God what belongs to God" (v 21).
READING: Jesus' opponents often questioned him on matters concerning religion, and his answers only served to increase his reputation. His enemies then shifted their questions to affairs of the state. Two groups attempted to entrap Jesus about the legitimacy of paying taxes to Rome. The Herodians, supporters of Rome's puppet-king Herod, favored the tax, while the Pharisees objected to being subjected to a foreign power. Jesus faced a dilemma. His answers might involve him either with the Roman government, or with the great Sanhedrin. No matter how he responded, one or the other group would be dissatisfied. Jesus asked to see one of the Roman coins bearing the inscription: "Tiberius Caesar, Son of the Divine Augustus" (14-37 AD). Since his opponents were using the emperor's coins and participating in his economic system, they had already taken upon themselves the duty of paying taxes to the emperor. Jesus, the true Son of the August God, told his opponents to pay the tax. Money belonged to the temporal order, and its power was transitory. Jesus challenged his opponents to look at a deeper level. Had they paid their debt to God whose power was eternal?
REFLECTING: Does the separation of Church and State give me an excuse to ignore my moral obligations?
PRAYING: Lord Jesus, I want to give you honor and glory in all I do.
WORLD MISSION SUNDAY
World Mission Sunday, instituted in 1926 by Pope Pius XI at the request of the Society for the Propagation of the Faith, calls us each year in the spirit of the Church's unity and universality, to a renewed commitment to everyone's responsibility for the spread of the Gospel message.
Since the Church is by her very nature missionary, evangelization constitutes a duty and a right for every one of her members (Lumen gentium, 17; Ad gentes, 28, 35-38). The Lord calls us to go beyond ourselves and to share with others the blessings we have received, beginning with the gift of faith, which cannot be considered as a private privilege but must be seen as a gift to be shared with those who have not yet received it. Such activity will benefit faith itself since faith is strengthened when it is shared. (Pope John Paul II, 1992).
World Mission Sunday, instituted in 1926 by Pope Pius XI at the request of the Society for the Propagation of the Faith, calls us each year in the spirit of the Church's unity and universality, to a renewed commitment to everyone's responsibility for the spread of the Gospel message.
Since the Church is by her very nature missionary, evangelization constitutes a duty and a right for every one of her members (Lumen gentium, 17; Ad gentes, 28, 35-38). The Lord calls us to go beyond ourselves and to share with others the blessings we have received, beginning with the gift of faith, which cannot be considered as a private privilege but must be seen as a gift to be shared with those who have not yet received it. Such activity will benefit faith itself since faith is strengthened when it is shared. (Pope John Paul II, 1992).
Sunday 19 October 2014
29th Sunday in Ordinary
Time.
G. Isaiah
45:1, 4-6. Give the Lord glory and honour—Ps
95(96):1, 3-5, 7-10 1. Thessalonians 1:1-5. Matthew 22:15‑21 [Ss John de
Brebeuf, Isaac Jogues & Cc.; St Paul of the Cross].
‘Master, we know you are an
honest man …’
Significant people opposed
Jesus. They seemed unwilling to hear the Good News he brought them, or to
acknowledge his miracles or his compassionate dealings with needy people. This
encounter may cause us as members of God’s people to think once again on our
duties as citizens.
However, for prayer today,
we may be helped more by Paul’s words to the people of Thessalonica which draw
us to gratitude for the faith in action we see daily in good people and for our
awareness of God’s love for us.
MINUTE MEDITATIONS
Total Transformation
May Jesus fill you with His holy love, and may He transform you
totally in Him! May our most sweet Savior remove your heart, as He did with His
servant St. Catherine of Siena, in order to grant you His most divine heart,
through which you can then live totally of His holy love.
October
19
St. Isaac Jogues, Jean de Brébeuf and Companions
(1607-1646) (1593-1649)
St. Isaac Jogues, Jean de Brébeuf and Companions
(1607-1646) (1593-1649)
Isaac Jogues and his companions were the first martyrs of the
North American continent officially recognized by the Church. As a young
Jesuit, Isaac Jogues, a man of learning and culture, taught literature in
France. He gave up that career to work among the Huron Indians in the New
World, and in 1636 he and his companions, under the leadership of Jean de
Brébeuf, arrived in Quebec. The Hurons were constantly warred upon by the
Iroquois, and in a few years Father Jogues was captured by the Iroquois and
imprisoned for 13 months. His letters and journals tell how he and his companions
were led from village to village, how they were beaten, tortured and forced to
watch as their Huron converts were mangled and killed.
An
unexpected chance for escape came to Isaac Jogues through the Dutch, and he
returned to France, bearing the marks of his sufferings. Several fingers had
been cut, chewed or burnt off. Pope Urban VIII gave him permission to offer
Mass with his mutilated hands: "It would be shameful that a martyr of
Christ not be allowed to drink the Blood of Christ." Welcomed home as
a hero, Father Jogues might have sat back, thanked God for his safe return and
died peacefully in his homeland. But his zeal led him back once more to the
fulfillment of his dreams. In a few months he sailed for his missions among the
Hurons.
In 1646
he and Jean de Lalande, who had offered his services to the missioners, set out
for Iroquois country in the belief that a recently signed peace treaty would be
observed. They were captured by a Mohawk war party, and on October 18 Father
Jogues was tomahawked and beheaded. Jean de Lalande was killed the next day at
Ossernenon, a village near Albany, New York.
The first
of the Jesuit missionaries to be martyred was René Goupil who, with Lalande,
had offered his services as an oblate. He was tortured along with Isaac Jogues
in 1642, and was tomahawked for having made the Sign of the Cross on the brow
of some children.
Jean de
Brébeuf was a French Jesuit who came to Canada at the age of 32 and labored
there for 24 years. He went back to France when the English captured Quebec in
1629 and expelled the Jesuits, but returned to his missions four years later.
Although medicine men blamed the Jesuits for a smallpox epidemic among the
Hurons, Jean remained with them.
He
composed catechisms and a dictionary in Huron, and saw 7,000 converted before
his death. He was captured by the Iroquois and died after four hours of extreme
torture at Sainte Marie, near Georgian Bay, Canada.
Father
Anthony Daniel, working among Hurons who were gradually becoming Christian, was
killed by Iroquois on July 4, 1648. His body was thrown into his chapel, which
was set on fire.
Gabriel
Lalemant had taken a fourth vow—to sacrifice his life for the Native Americans.
He was horribly tortured to death along with Father Brébeuf.
Father
Charles Garnier was shot to death as he baptized children and catechumens
during an Iroquois attack.
Father
Noel Chabanel was killed before he could answer his recall to France. He had
found it exceedingly hard to adapt to mission life. He could not learn the
language, the food and life of the Indians revolted him, plus he suffered
spiritual dryness during his whole stay in Canada. Yet he made a vow to remain
until death in his mission.
These
eight Jesuit martyrs of North America were canonized in 1930.
Comment:
Faith and heroism planted belief in Christ's cross deep in our land. The Church in North America sprang from the blood of martyrs. Are we as eager to keep that cross standing in our midst? Do we bear witness to deep-seated faith in us, the Good News of the cross (redemption) into our home, our work, our social world?
Faith and heroism planted belief in Christ's cross deep in our land. The Church in North America sprang from the blood of martyrs. Are we as eager to keep that cross standing in our midst? Do we bear witness to deep-seated faith in us, the Good News of the cross (redemption) into our home, our work, our social world?
Quote:
"My confidence is placed in God who does not need our help for accomplishing his designs. Our single endeavor should be to give ourselves to the work and to be faithful to him, and not to spoil his work by our shortcomings" (from a letter of Isaac Jogues to a Jesuit friend in France, September 12, 1646, a month before he died).
"My confidence is placed in God who does not need our help for accomplishing his designs. Our single endeavor should be to give ourselves to the work and to be faithful to him, and not to spoil his work by our shortcomings" (from a letter of Isaac Jogues to a Jesuit friend in France, September 12, 1646, a month before he died).
Patron Saint of:
North America
North America
LECTIO DIVINA:
29TH SUNDAY OF ORDINARY TIME (A)
Lectio:
Sunday, October 19, 2014
Tribute to Caesar
When hypocrisy sets a snare for honest people
Matthew 22:15-21
When hypocrisy sets a snare for honest people
Matthew 22:15-21
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 division of the text to help with the reading:
Matthew 22:15-17: The question of the Pharisees and Herodians
Matthew 22:18-21: Jesus’ reply
Matthew 22:18-21: Jesus’ reply
b) A key to the reading:
Jesus comes from Galilee to Jerusalem for the annual feast of
the Pasch. As he enters the city, he is acclaimed by the people (Mt 21:1-11).
He immediately goes to the temple where he drives the vendors away (Mt
21:12-16). Although he stays in Jerusalem, he spends the nights outside the
city and returns to the city in the morning (Mt 21:17). The situation is very
tense. In his discussions with the authorities, the high priests, the elders
and the Pharisees in Jerusalem, Jesus expresses himself in parables (Mt 21,23 a
22,14). They would like to get hold of him, but they are scared (Mt 21:45-46).
This Sunday’s Gospel on the tribute due to Caesar (Mt 22,15-21) is situated
within this general state of conflict between Jesus and the authorities.
c) Text:
15 Then
the Pharisees went away to work out between them how to trap him in what he
said. 16 And they sent their disciples to him, together with some Herodians, to
say, 'Master, we know that you are an honest man and teach the way of God in
all honesty, and that you are not afraid of anyone, because human rank means
nothing to you. 17 Give us your opinion, then. Is it permissible to pay taxes
to Caesar or not?' 18 But Jesus was aware of their malice and replied, 'You
hypocrites! Why are you putting me to the test? 19 Show me the money you pay
the tax with.' They handed him a denarius, 20 and he said, 'Whose portrait
is this? Whose title?' 21 They
replied, 'Caesar's.' Then he said to them, 'Very well, pay Caesar what belongs
to Caesar and God what belongs to God.'
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)
Which part of the text touched you most? Why?
b) Which groups in power are getting ready to set a trap for Jesus? What kind of trap?
c) What did Jesus do to get out of the trap laid by the powerful?
d) For today, what does the saying: “Pay Caesar what belongs to Caesar and God what belongs to God” mean?
b) Which groups in power are getting ready to set a trap for Jesus? What kind of trap?
c) What did Jesus do to get out of the trap laid by the powerful?
d) For today, what does the saying: “Pay Caesar what belongs to Caesar and God what belongs to God” mean?
5. For
those who wish to go deeper into the theme
a) The
context of our text of the Gospel of Matthew:
As we
were saying, the context of the Gospel of the 29th Sunday is the debate between Jesus and
the authorities. It begins with the discussion with the priests and elders on
the authority of Jesus (Mt 21:23-27). Then comes the parable of the two sons where
Jesus denounces the hypocrisy of some groups (Mt 21:28-32). There follow two
parables, one of the murderous wine growers (Mt 21:33-46) and another
concerning those invited who refuse to attend the wedding feast (Mt 22:1-14).
At this point in our text (Mt 22:15-22) enter the Pharisees and the Herodians
who set a trap. They ask him about the tribute to be paid to the Romans. It was
a vexed question that divided public opinion. At all costs they wanted to
accuse Jesus and so lessen his influence over the people. Immediately the
Sadducees begin to question him on the resurrection of the dead, another
controversial question and cause of dissent between the Sadducees and the
Pharisees (Mt 22:23-33). It all ends with a discussion on the greatest
commandment of all (Mt 22:34-40) and the Messiah as son of David (Mt 22:41-45).
Like
Jesus, the Christians of the communities in Syria and Palestine, for whom
Matthew was writing his Gospel, were accused and questioned by the authorities,
by other groups and by their neighbours who felt uncomfortable because of the
witness of the disciples. When reading these episodes of conflict with the
authorities, they felt comforted and encouraged to continue on their journey.
b) A
commentary on the text:
Matthew
22:15-17: The question of the Pharisees and
Herodians.
The Pharisees and Herodians were the local authorities who did not enjoy popular support in Galilee. They had decided that it was time to kill Jesus (Mt 12:14; Mc 3,6). Now, by order of the priests and elders, they want to know whether Jesus is in favour of or against paying tribute to the Romans. A deliberate question, full of malice! Under the guise of fidelity to the law of God, they seek reasons for accusing him. If Jesus were to say: “You must pay!” they would accuse him, together with the people, of being a friend of the Romans. Were he to say: “You must not pay!” they would accuse him, together with the Roman authorities, of being a subversive. A dead end!
The Pharisees and Herodians were the local authorities who did not enjoy popular support in Galilee. They had decided that it was time to kill Jesus (Mt 12:14; Mc 3,6). Now, by order of the priests and elders, they want to know whether Jesus is in favour of or against paying tribute to the Romans. A deliberate question, full of malice! Under the guise of fidelity to the law of God, they seek reasons for accusing him. If Jesus were to say: “You must pay!” they would accuse him, together with the people, of being a friend of the Romans. Were he to say: “You must not pay!” they would accuse him, together with the Roman authorities, of being a subversive. A dead end!
Matthew
22:18-21a: Jesus’ reply: show me a coin.
Jesus is aware of their hypocrisy. In his reply, he wastes no time in useless discussion and goes directly to the heart of the question: “Whose portrait is this? Whose title?” They answer: “Caesar’s!”
Jesus is aware of their hypocrisy. In his reply, he wastes no time in useless discussion and goes directly to the heart of the question: “Whose portrait is this? Whose title?” They answer: “Caesar’s!”
Matthew
22:21b: Jesus’ conclusion
Jesus then draws the conclusion: “Pay Caesar what belongs to Caesar and to God what belongs to God!”. In fact, they already acknowledged Caesar’s authority. They already paid Caesar what belonged to Caesar since they used his money to buy and sell and even to pay the tribute to the Temple! Hence, the question was useless. Why ask something whose answer was clear in practice? They, who by their question pretended to be servants of God, were in fact forgetting the most important thing: they forgot to give God what belongs to God! What mattered to Jesus was that “they pay God what belongs to God”, that is, they mislead the people that they had lead away from God through their own fault, because through their teachings they prevented people from entering the Kingdom (Mt 23:13). Others say: “Pay God what belongs to God”, that is, practise justice and honesty according to the demands of the law of God, because by your hypocrisy your are denying God what is due to Him. The disciples must be aware of this! Because it was the hypocrisy of these Pharisees and Herodians that was blinding their eyes! (Mk 8:15).
Jesus then draws the conclusion: “Pay Caesar what belongs to Caesar and to God what belongs to God!”. In fact, they already acknowledged Caesar’s authority. They already paid Caesar what belonged to Caesar since they used his money to buy and sell and even to pay the tribute to the Temple! Hence, the question was useless. Why ask something whose answer was clear in practice? They, who by their question pretended to be servants of God, were in fact forgetting the most important thing: they forgot to give God what belongs to God! What mattered to Jesus was that “they pay God what belongs to God”, that is, they mislead the people that they had lead away from God through their own fault, because through their teachings they prevented people from entering the Kingdom (Mt 23:13). Others say: “Pay God what belongs to God”, that is, practise justice and honesty according to the demands of the law of God, because by your hypocrisy your are denying God what is due to Him. The disciples must be aware of this! Because it was the hypocrisy of these Pharisees and Herodians that was blinding their eyes! (Mk 8:15).
c) A
deepening: Levies, tributes, taxes and tithes:
In
Jesus’ time, the people of Palestine paid very many levies, taxes, tributes,
fines, contributions, donations and tithes. Some scholars calculate that half
of a family’s income went to pay levies. Here is a list that gives an idea of
all that the people paid in levies:
* Direct levies
on properties and persons:
Levy on property (tributum soli). The taxation officers of the government checked on properties, production, the number of slaves and then fixed the amount to be paid. Periodically, new taxation amounts were set in accordance with census taken.
Levies on persons (tributum capitis). For the poor without land. This included women and men between the ages of 12 and 65 years. The levy on the workforce was 20% of the income of every individual.
Levy on property (tributum soli). The taxation officers of the government checked on properties, production, the number of slaves and then fixed the amount to be paid. Periodically, new taxation amounts were set in accordance with census taken.
Levies on persons (tributum capitis). For the poor without land. This included women and men between the ages of 12 and 65 years. The levy on the workforce was 20% of the income of every individual.
* Indirect levies on various transactions:
Golden crown: Originally this was a gift to the emperor, but then became a compulsory levy. It was paid on special occasions such as feasts or visits of the emperor.
Salt levy: Salt was the emperor’s monopoly. The tribute was paid on salt for commercial use. For instance, salt used by fishermen to salt fish. That is the origin of the word “salary”.
Levy on buying and selling: For each commercial transaction there was a levy of 1%. It was the taxation officers who collected this money. For instance, to buy a slave they asked for 2%.
Levy on professional practice: For anything at all one needed a permit. For instance, a shoemaker in Palmira paid one denarius per month. One denarius was equivalent to a day’s salary. Even prostitutes had to pay.
Levy on the use of public utilities: Emperor Vespasian introduced a levy on the use of public baths in Rome. He used to say, “Money has no smell!”
Golden crown: Originally this was a gift to the emperor, but then became a compulsory levy. It was paid on special occasions such as feasts or visits of the emperor.
Salt levy: Salt was the emperor’s monopoly. The tribute was paid on salt for commercial use. For instance, salt used by fishermen to salt fish. That is the origin of the word “salary”.
Levy on buying and selling: For each commercial transaction there was a levy of 1%. It was the taxation officers who collected this money. For instance, to buy a slave they asked for 2%.
Levy on professional practice: For anything at all one needed a permit. For instance, a shoemaker in Palmira paid one denarius per month. One denarius was equivalent to a day’s salary. Even prostitutes had to pay.
Levy on the use of public utilities: Emperor Vespasian introduced a levy on the use of public baths in Rome. He used to say, “Money has no smell!”
* Other taxes and obligations:
Toll: This was a levy on the movement of merchandise, collected by Publicans. Toll was paid on the road. At certain points there were soldiers who forced those who were reluctant to pay.
Forced labour: Everyone could be forced to render some service to the State for five years, without remuneration. This is why Simon was forced to carry Jesus’ cross.
Special subsidy for the armed forces: People were obliged to offer hospitality to soldiers. People also had to pay a certain amount of money for the nourishment and support of the troops.
Toll: This was a levy on the movement of merchandise, collected by Publicans. Toll was paid on the road. At certain points there were soldiers who forced those who were reluctant to pay.
Forced labour: Everyone could be forced to render some service to the State for five years, without remuneration. This is why Simon was forced to carry Jesus’ cross.
Special subsidy for the armed forces: People were obliged to offer hospitality to soldiers. People also had to pay a certain amount of money for the nourishment and support of the troops.
* Levy for the Temple and for
Cult:
Shekalim: This was the levy for the upkeep of the Temple.
Tithe: This was the levy for the upkeep of the priests. “Tithe” means the tenth part!
First fruits: This was the levy for the upkeep of the cult. That is, the first fruits of all land products.
Shekalim: This was the levy for the upkeep of the Temple.
Tithe: This was the levy for the upkeep of the priests. “Tithe” means the tenth part!
First fruits: This was the levy for the upkeep of the cult. That is, the first fruits of all land products.
6.
Psalm 12
Against
lying lips
Help,
Yahweh! No one loyal is left,
the faithful have vanished from among the children of Adam.
Friend tells lies to friend, and, smooth-tongued,
speaks from an insincere heart.
May Yahweh cut away every smooth lip,
every boastful tongue,
those who say, 'In our tongue lies our strength,
our lips are our allies; who can master us?'
'For the poor who are plundered,
the needy who groan, now will I act,' says Yahweh,
'I will grant salvation to those who sigh for it.'
Yahweh's promises are promises unalloyed,
natural silver which comes from the earth seven times refined.
You, Yahweh, will watch over them,
you will protect them from that brood for ever.
The wicked will scatter in every direction,
as the height of depravity among the children of Adam.
the faithful have vanished from among the children of Adam.
Friend tells lies to friend, and, smooth-tongued,
speaks from an insincere heart.
May Yahweh cut away every smooth lip,
every boastful tongue,
those who say, 'In our tongue lies our strength,
our lips are our allies; who can master us?'
'For the poor who are plundered,
the needy who groan, now will I act,' says Yahweh,
'I will grant salvation to those who sigh for it.'
Yahweh's promises are promises unalloyed,
natural silver which comes from the earth seven times refined.
You, Yahweh, will watch over them,
you will protect them from that brood for ever.
The wicked will scatter in every direction,
as the height of depravity among the children of Adam.
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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