Thirtieth Sunday in Ordinary Time
Lectionary: 148
Lectionary: 148
Thus says the LORD:
"You shall not molest or oppress an alien,
for you were once aliens yourselves in the land of Egypt.
You shall not wrong any widow or orphan.
If ever you wrong them and they cry out to me,
I will surely hear their cry.
My wrath will flare up, and I will kill you with the sword;
then your own wives will be widows, and your children orphans.
"If you lend money to one of your poor neighbors among my people,
you shall not act like an extortioner toward him
by demanding interest from him.
If you take your neighbor's cloak as a pledge,
you shall return it to him before sunset;
for this cloak of his is the only covering he has for his body.
What else has he to sleep in?
If he cries out to me, I will hear him; for I am compassionate."
"You shall not molest or oppress an alien,
for you were once aliens yourselves in the land of Egypt.
You shall not wrong any widow or orphan.
If ever you wrong them and they cry out to me,
I will surely hear their cry.
My wrath will flare up, and I will kill you with the sword;
then your own wives will be widows, and your children orphans.
"If you lend money to one of your poor neighbors among my people,
you shall not act like an extortioner toward him
by demanding interest from him.
If you take your neighbor's cloak as a pledge,
you shall return it to him before sunset;
for this cloak of his is the only covering he has for his body.
What else has he to sleep in?
If he cries out to me, I will hear him; for I am compassionate."
Responsorial Psalm PS 18:2-3, 3-4, 47, 51
R/ (2) I love you, Lord, my strength.
I love you, O LORD, my strength,
O LORD, my rock, my fortress, my deliverer.
R/ I love you, Lord, my strength.
My God, my rock of refuge,
my shield, the horn of my salvation, my stronghold!
Praised be the LORD, I exclaim,
and I am safe from my enemies.
R/ I love you, Lord, my strength.
The LORD lives and blessed be my rock!
Extolled be God my savior.
You who gave great victories to your king
and showed kindness to your anointed.
R/ I love you, Lord, my strength.
I love you, O LORD, my strength,
O LORD, my rock, my fortress, my deliverer.
R/ I love you, Lord, my strength.
My God, my rock of refuge,
my shield, the horn of my salvation, my stronghold!
Praised be the LORD, I exclaim,
and I am safe from my enemies.
R/ I love you, Lord, my strength.
The LORD lives and blessed be my rock!
Extolled be God my savior.
You who gave great victories to your king
and showed kindness to your anointed.
R/ I love you, Lord, my strength.
Reading 21 THES 1:5C-10
Brothers and
sisters:
You know what sort of people we were among you for your sake.
And you became imitators of us and of the Lord,
receiving the word in great affliction, with joy from the Holy Spirit,
so that you became a model for all the believers
in Macedonia and in Achaia.
For from you the word of the Lord has sounded forth
not only in Macedonia and in Achaia,
but in every place your faith in God has gone forth,
so that we have no need to say anything.
For they themselves openly declare about us
what sort of reception we had among you,
and how you turned to God from idols
to serve the living and true God
and to await his Son from heaven,
whom he raised from the dead,
Jesus, who delivers us from the coming wrath.
You know what sort of people we were among you for your sake.
And you became imitators of us and of the Lord,
receiving the word in great affliction, with joy from the Holy Spirit,
so that you became a model for all the believers
in Macedonia and in Achaia.
For from you the word of the Lord has sounded forth
not only in Macedonia and in Achaia,
but in every place your faith in God has gone forth,
so that we have no need to say anything.
For they themselves openly declare about us
what sort of reception we had among you,
and how you turned to God from idols
to serve the living and true God
and to await his Son from heaven,
whom he raised from the dead,
Jesus, who delivers us from the coming wrath.
Gospel MT 22:34-40
When the Pharisees
heard that Jesus had silenced the Sadducees,
they gathered together, and one of them,
a scholar of the law tested him by asking,
"Teacher, which commandment in the law is the greatest?"
He said to him,
"You shall love the Lord, your God,
with all your heart,
with all your soul,
and with all your mind.
This is the greatest and the first commandment.
The second is like it:
You shall love your neighbor as yourself.
The whole law and the prophets depend on these two commandments."
they gathered together, and one of them,
a scholar of the law tested him by asking,
"Teacher, which commandment in the law is the greatest?"
He said to him,
"You shall love the Lord, your God,
with all your heart,
with all your soul,
and with all your mind.
This is the greatest and the first commandment.
The second is like it:
You shall love your neighbor as yourself.
The whole law and the prophets depend on these two commandments."
Scripture Study,
Oct. 26, 2014
October 26, 2014
Thirtieth Sunday In Ordinary Time
The readings for the
Thirtieth Sunday in Ordinary Time call us to consider our relationship with
others and how that relationship reflects our relationship with God. The first
reading calls us to consider how real is our concern for the powerless and the
poor. Paul, in the second reading, challenges us to model ourselves after the
apostles and the Thessalonians in our zeal to spread the gospel. In the Gospel
reading, Jesus ties the love of neighbor to the love of God. The Pharisees
thought that placing God first meant that people were less important. Jesus
tells us that our love of God is manifested in love of God’s people and that
God considers all of the human family to be His people.
First Reading: Exodus
22: 20-26
20 “You shall not molest or oppress an alien, for you
were once aliens yourselves in the land of Egypt. 21 You shall
not wrong any widow or orphan. 22 If ever you wrong them and
they cry out to me, I will surely hear their cry. 23 My wrath
will flare up, and I will kill you with the sword; then your own wives will be
widows, and your children orphans.
24 “If you lend money to one of your poor neighbors among
my people, you shall not act like an extortioner toward him by demanding
interest from him. 25 If you take your neighbor’s cloak as a
pledge, you shall return it to him before sunset; 26 for this
cloak of his is the only covering he has for his body. What else has he to
sleep in? If he cries out to me, I will hear him; for I am compassionate.”
NOTES on First
Reading:
* 22:20- 26 This is a
small portion of the section that runs from 20:22 to 23:33 and lists various
customs and rules of life in Israel. It was developed when Israel first settled
in Canaan well before the monarchy. Although it was not promulgated at Sinai,
it applied the spirit of the Ten Commandments to common situations and came to
be seen as the charter of the Sinaitic Covenant and was inserted here. In more
modern times it is often called the “Book of the Covenant” because of 24:7.
* 22:20 Due to differing
verse numbers between the Hebrew text and the Septuagint (ancient Greek text),
there are variations in the numbering of the verses in Chapter 22. Some
translations (NRSV, NIV, RSV, KJV, and several others) have this verse as verse
21.
* 20:21 (20) Aliens
who lived permanently among people other than their own were often classed with
the widows and the fatherless as being in need of special protection (See Deut
24:19-22; Jer 7:6; Ezek 22:7). Being without clan protection they were
vulnerable and often poor (See Lev 19:10 and Deut 24:14). Their special access
to the ear of Yahweh is their protection.
* 22:25-27 (22:24-26)
In those days loans were not made for commercial purposes and lending was
intended to relieve someone’s distress. To take interest on a loan was seen as
profiting from another’s suffering. Intrusive creditors were regulated (Deut
24:6, 10-13). The poor were not to be deprived of their outer cloaks at night
because they were usually needed as blankets. Amos refers to this when he
accuses the wealthy of sleeping upon garments taken in pledge (Amos 2:8).
Second Reading: 1
Thessalonians 1:5c-10
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. 6 And
you became imitators of us and of the Lord, receiving the word in great
affliction, with joy from the Holy Spirit, 7 so that you
became a model for all the believers in Macedonia and in Achaia. 8 For
from you the word of the Lord has sounded forth not only in Macedonia and (in)
Achaia, but in every place your faith in God has gone forth, so that we have no
need to say anything. 9 For they themselves openly declare
about us what sort of reception we had among you, and how you turned to God
from idols to serve the living and true God 10 and to await
his Son from heaven, whom he raised from (the) dead, Jesus, who delivers us
from the coming wrath.
NOTES on Second
Reading:
* 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.
* 1:6 For Paul the
idea of “imitation” (See also 1 Thes 2:14; 1 Cor 4:16; 11:1; 2 Thes 3:9.) is
rooted in the concept of our solidarity in Christ through our sharing in Jesus’
cross and in the Spirit of the risen Lord. The faith of the Thessalonians is
expressed in their having become imitators of the Lord and the apostles. As
they imitate Paul and Jesus they themselves become models for other to imitate.
Affliction (thlipsis
in Greek) became almost a technical term for eschatological distress. In other
literature it came to be described as the final battle. Joy, a gift of the
Spirit, is an eschatological reality and suggests the presence of God.
* 1:9-10 Paul uses language
that is traditionally used in missionary Hellenistic Judaism. The language
focuses on real conversion, the Biblical “sub,” meaning “to turn back.” The
thrust of the conversion described here is a movement away from idols and a
movement toward the true God.
The qualifiers “living and true” are common adjectives used to distinguish the God of Israel from the false gods of their neighboring nations. They invoke the whole monotheistic tradition of Israel.
The qualifiers “living and true” are common adjectives used to distinguish the God of Israel from the false gods of their neighboring nations. They invoke the whole monotheistic tradition of Israel.
* 1:10 The tense of
the verb, “deliver,” is usually translated as present tense. In the Greek text,
the present participle is used to emphasize that the deliverance has already
begun as well as that Jesus is God’s agent.
The wrath to come is God’s eschatological wrath already operative in history (2:16; Rom 1:18).
The wrath to come is God’s eschatological wrath already operative in history (2:16; Rom 1:18).
Gospel Reading:
Matthew 22: 34-40
34 When the Pharisees heard that he had silenced the
Sadducees, they gathered together, 35 and one of them (a
scholar of the law) tested him by asking, 36 “Teacher, which
commandment in the law is the greatest?” 37 He said to him,
“You shall love the Lord, your God, with all your heart, with all your soul,
and with all your mind. 38 This is the greatest and the first
commandment. 39 The second is like it: You shall love your
neighbor as yourself. 40 The whole law and the prophets depend
on these two commandments.”
NOTES on Gospel:
* 22:34-40 In the
Marcan parallel (Mark 12:28-34) the story is cast as an exchange between Jesus
and a scribe who is impressed by the way in which Jesus has conducted himself
in the previous controversy (Mark 12:28), and then compliments him for the
answer he gives to his own question (Mark 12:32). Jesus goes on to say that the
scribe is “not far from the kingdom of God” (Mark 12:34). Matthew has sharpened
that scene and increased the level of hostility present in it. Here rather than
a scribe acting on his own, the questioner is the representative of other
Pharisees who was sent to test Jesus by his question (Matthew 22:34-35).
Matthew has removed both the scribes reaction to Jesus’ reply and Jesus’
commendation of him. See also Luke 10:25-28.
*22:35 The word
translated here as “scholar of the law” is often translated as lawyer or
scribe. It is the Greek word, “nomikos” and is found only here in Matthew but
occurs six times in Luke. It means the same as scribe, one learned in the Torah
(Law).
* 22:36 Although a
devout Jew was to keep all the commandments with equal care, there is evidence
that there was a certain academic preoccupation in Jewish scholarly circles
concerning the question put to Jesus. Various rabbinic schools of thought
varied as to how such a question should be answered. The Pharisees were
interested in popular education in the Law. For this purpose they were always
seeking summaries of the Law which were useful for teaching. They had a
tendency, however, to over develop minor laws and so made essentials harder for
the common people to grasp (7:12). Here Jesus goes even further and gives not
only a summary but the very center of the Law.
* 22:37-38 Jesus
response is drawn from Deut 6:5. The first part of Mark’s more complete
quotation (Mark 12:29; Deut 6:4-5) is omitted in Matthew’s version of the
account. This is most probably because he thought that its monotheistic
emphasis was not needed for his church. As worshipers of the true God, we must
not hold back any part of ourselves; the total person (heart, soul, mind) must
be engaged in the love of God.
This love was not a feeling or emotion but a covenant fidelity, a matter of willing and doing. To the rabbis, heart meant will, soul meant life, and strength meant wealth. Here Matthew has not translated wealth but has given another translation of heart as mind (see 4:1-11).
This love was not a feeling or emotion but a covenant fidelity, a matter of willing and doing. To the rabbis, heart meant will, soul meant life, and strength meant wealth. Here Matthew has not translated wealth but has given another translation of heart as mind (see 4:1-11).
* 22:38 For Jesus the
law is a unified whole where all of the other laws flow from and are derived
from the love of God.
* 22:39 Jesus goes
beyond the original boundaries of the question put to him and joins a second
commandment to the greatest and the first. This second commandment is that of
love of neighbor which He draws from Lev 19:18. While some scholars believe it
to be likely that this combination of the two commandments had already been
made in Judaism at the time of Jesus, there is no clear documentation to show
such a connection before Jesus. While the text of Lev 19:18 was one of the less
central texts of the Jewish liturgy, it became a very central theme in New
Testament thought.
* 22:40 A common
rabbinic saying held that the world hangs on Torah, Temple service, and deeds
of loving kindness –or, on truth, judgment, and peace. Matthew turns it around
and has the law itself depend upon deeds of love. Thus the double commandment
is the source from which the whole law and the prophets are derived.
Meditation: What is the greatest rule of life?
What is the purpose of
God's law and commandments? The Pharisees prided themselves in the knowledge of
the law of Moses and the ritual requirements of the law. They made it a
life-time practice to study the 613 precepts of the Torah - the books of the
Old Testament containing the Law of Moses - along with the numerous rabbinic
commentaries on the law. The religious authorities tested Jesus to see if he
correctly understood the law as they did. Jesus startled them with his profound
simplicity and mastery of the law of God and its purpose.
God's love rules
all
Jesus summarized the whole of the law in two great commandments found in Deuteronomy 6:5 - "You shall love the Lord your God with all your heart, and with all your soul, and with all your might" - and Leviticus 19:18 - "you shall love your neighbor as yourself". God's love directs all that he does - His love is holy, just, and pure because it seeks only what is good, beneficial, and life-giving - rather than what is destructive, evil, or deadly. That is why he commands us to love - to accept and to give only what is good, lovely, just, and pure and to reject whatever is contrary.
Jesus summarized the whole of the law in two great commandments found in Deuteronomy 6:5 - "You shall love the Lord your God with all your heart, and with all your soul, and with all your might" - and Leviticus 19:18 - "you shall love your neighbor as yourself". God's love directs all that he does - His love is holy, just, and pure because it seeks only what is good, beneficial, and life-giving - rather than what is destructive, evil, or deadly. That is why he commands us to love - to accept and to give only what is good, lovely, just, and pure and to reject whatever is contrary.
God puts us
first in his thoughts
God is love and everything he does flows from his love for us (1 John 3:1, 4:7-8, 16). God puts us first in his thoughts and concerns - do we put him first in our thoughts? God loved us first (1 John 4:19) and our love for him is a response to his exceeding goodness and kindness towards us. The love of God comes first and the love of neighbor is firmly grounded in the love of God. The more we know of God's love, truth, and goodness, the more we love what he loves and reject whatever is hateful and contrary to his will. God commands us to love him first above all else - his love orients and directs our thoughts, intentions, and actions to what is wholly good and pleasing to him. He wants us to love him personally, wholeheartedly, and without any reservation or compromise.
God is love and everything he does flows from his love for us (1 John 3:1, 4:7-8, 16). God puts us first in his thoughts and concerns - do we put him first in our thoughts? God loved us first (1 John 4:19) and our love for him is a response to his exceeding goodness and kindness towards us. The love of God comes first and the love of neighbor is firmly grounded in the love of God. The more we know of God's love, truth, and goodness, the more we love what he loves and reject whatever is hateful and contrary to his will. God commands us to love him first above all else - his love orients and directs our thoughts, intentions, and actions to what is wholly good and pleasing to him. He wants us to love him personally, wholeheartedly, and without any reservation or compromise.
The nature of
love - giving to others for their sake
What is the nature of love? Love is the gift of giving oneself for the good of others - it is wholly other oriented and directed to the welfare and benefit of others. Love which is rooted in pleasing myself is self-centered and possessive - it is a selfish love that takes from others rather than gives to others. It is a stunted and disordered love which leads to many hurtful and sinful desires - such as jealousy, greed, envy, and lust. The root of all sin is disordered love and pride which is fundamentally putting myself above God and my neighbor - it is loving and serving self rather than God and neighbor. True love, which is wholly directed and oriented to what is good rather than evil, is rooted in God's truth and righteousness (moral goodness).
What is the nature of love? Love is the gift of giving oneself for the good of others - it is wholly other oriented and directed to the welfare and benefit of others. Love which is rooted in pleasing myself is self-centered and possessive - it is a selfish love that takes from others rather than gives to others. It is a stunted and disordered love which leads to many hurtful and sinful desires - such as jealousy, greed, envy, and lust. The root of all sin is disordered love and pride which is fundamentally putting myself above God and my neighbor - it is loving and serving self rather than God and neighbor. True love, which is wholly directed and oriented to what is good rather than evil, is rooted in God's truth and righteousness (moral goodness).
How God loves us
God loves us wholly, completely, and perfectly for our sake - there is no limit, no holding back, no compromising on his part. His love is not subject to changing moods or circumstances. When God gives, he gives generously, abundantly, freely, and without setting conditions to the gift of his love. His love does not waver, but is firm, consistent, and constant. He loves us in our weakness - in our fallen and sinful condition. That is why the Father sent his only begotten Son to redeem us from slavery to sin and its disordered cravings, desires, passions, and addictions. God the Father always seeks us out to draw us to his throne of mercy and help. God the Father corrects and disciplines us in love to free us from the error of our wrong ways of thinking and choosing what is harmful and wrong rather than choosing what is good and wholesome for us. Do you freely accept God's love and do you willingly choose to obey his commandments?
God loves us wholly, completely, and perfectly for our sake - there is no limit, no holding back, no compromising on his part. His love is not subject to changing moods or circumstances. When God gives, he gives generously, abundantly, freely, and without setting conditions to the gift of his love. His love does not waver, but is firm, consistent, and constant. He loves us in our weakness - in our fallen and sinful condition. That is why the Father sent his only begotten Son to redeem us from slavery to sin and its disordered cravings, desires, passions, and addictions. God the Father always seeks us out to draw us to his throne of mercy and help. God the Father corrects and disciplines us in love to free us from the error of our wrong ways of thinking and choosing what is harmful and wrong rather than choosing what is good and wholesome for us. Do you freely accept God's love and do you willingly choose to obey his commandments?
We do not earn
God's love - it is freely given
How can we possibly love God above all else and obey his commandments willingly and joyfully, and how can we love our neighbor and willing lay down our life for their sake? Paul the Apostle tells us that"hope does not disappoint us, because God's love has been poured into our hearts through the Holy Spirit which has been given to us" (Romans 5:5). We do not earn God's love - it is freely given to those who open their heart to God and who freely accept the gift of the Holy Spirit. Ask the Lord Jesus to flood your heart with his love through the gift of the Holy Spirit.
How can we possibly love God above all else and obey his commandments willingly and joyfully, and how can we love our neighbor and willing lay down our life for their sake? Paul the Apostle tells us that"hope does not disappoint us, because God's love has been poured into our hearts through the Holy Spirit which has been given to us" (Romans 5:5). We do not earn God's love - it is freely given to those who open their heart to God and who freely accept the gift of the Holy Spirit. Ask the Lord Jesus to flood your heart with his love through the gift of the Holy Spirit.
Love grows with
faith and hope
What makes our love for God and his commands grow in us? Faith in God and hope in his promises strengthens us in the love of God. They are essential for a good relationship with God, for being united with him. The more we know of God the more we love him and the more we love him the greater we believe and hope in his promises. The Lord Jesus, through the gift of the Holy Spirit, gives us a new freedom to love as he loves. Paul the Apostle writes, "For freedom Christ has set us free... only do not use your freedom as an opportunity for the flesh [sinful inclinations], but through love be servants of one another" (Galatians 5:1,13). Do you allow anything to keep you from the love of God and the joy of serving others with a generous heart?
What makes our love for God and his commands grow in us? Faith in God and hope in his promises strengthens us in the love of God. They are essential for a good relationship with God, for being united with him. The more we know of God the more we love him and the more we love him the greater we believe and hope in his promises. The Lord Jesus, through the gift of the Holy Spirit, gives us a new freedom to love as he loves. Paul the Apostle writes, "For freedom Christ has set us free... only do not use your freedom as an opportunity for the flesh [sinful inclinations], but through love be servants of one another" (Galatians 5:1,13). Do you allow anything to keep you from the love of God and the joy of serving others with a generous heart?
"Lord Jesus, your
love surpasses all. Flood my heart with your love and increase my faith and
hope in your promises. Help me to give myself in generous service to others as
you have so generously given yourself to me."
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October 26, 2014.
Thirtieth Sunday in Ordinary Time
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Matthew 22:34-40
When the Pharisees
heard that Jesus had silenced the Sadducees, they gathered together, and one
of them, a lawyer, asked him a question to test him. "Teacher, which
commandment in the law is the greatest?" He said to him, "´You
shall love the Lord your God with all your heart, and with all your soul, and
with all your mind.´ This is the greatest and first commandment. And a second
is like it: ´You shall love your neighbor as yourself.´ On these two
commandments hang all the law and the prophets."
Introductory
Prayer: Lord, I believe in you
with a faith that never seeks to test you. I trust in you, hoping to learn to
accept and follow your will, even when it does not make sense to the way that
I see things. May my love for you and those around me be similar to the love
you have shown me.
Petition: Lord, give me the strength to put you first in my life
and others second.
1. Putting God
First: Jesus gives a twofold
response to the question about which of the commandments is the greatest. He
first turns to Deuteronomy 6:15: “You shall love the Lord your God …” This
was familiar to the Jews, for they recited this passage in prayer (called the
“Shema”) several times a day and wrote it on all their doorposts. For us, as
well as for the Jews, it is a constant reminder that God must be first in our
life. As our creator and redeemer, God has an absolute claim on us. We owe
him everything. Everything we have is a gift from him. Too often we shelve
God, ignoring him until a convenient moment arises or it suits our mood. Putting
God first means setting aside the best part of our day for prayer to him and
seeking to live his will at every moment out of love for him.
2. Becoming
“Other-Centered”: Jesus next
turns to the commandment found in Leviticus 19:18: “You shall love your
neighbor …” He combines the two commandments in such a way that one cannot be
fulfilled without the other. There can be no love of God without loving other
human persons, made in his image. Nor can love of neighbor exist without a
pure and purifying love for God. Love for neighbor requires putting others
ahead of ourselves. Self-love and self-absorption lead only to loneliness and
isolation. Being “other-centered” is the key to our happiness and
fulfillment. To love others means to seek their true good, to serve them out
of love for the Lord. We need to come out of ourselves and look beyond the
narrow interests of our egoism and self-love. The more we love authentically,
the more fulfilled our life will become.
3. Praying for
Those Who Harm Us: It is not easy
to break out of selfish habits. Because of sin, we have the tendency to
inflate self-interest in a disordered way. This is not good. We need to ask
for the power of grace to purify our hearts and give us the interior strength
to put others ahead of ourselves. God is ready to give us this grace, but he
wants us to ask for it. Difficult circumstances and relationships need to be
faced by prayer and sacrifice. We need to pray even for those who harm us and
to ask God to give us the grace and strength to love them as God loves them.
“Bless those who persecute you; bless and do not curse them” (Romans 12:14).
Conversation with
Christ: Lord, help me to put you
first in my life. So many times I find myself putting other things ahead of
you. I make time for the things I want to do, but I find little time to pray.
I find time to talk to my friends, but little time to speak with you. I need
strength from you to love you. Help me also to see and love others as you do.
Resolution: I will pray during the day for someone who bothers me
and seek to put their good before my own.
By Father Paul
Campbell, LC
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Sunday 26 October 2014
30th Sunday in Ordinary
Time.
G. Exodus
22:20-26. I love you, Lord, my strength—Ps 17(18):2-4, 47, 51. 1 Thessalonians
1:5-10. Matthew 22:34-40.
A hostile questioner asks
Jesus to interpret the Law as understood under the Old Covenant.
Of old it had been said
simply, ‘Love your God wholeheartedly and your neighbour likewise’. Jesus takes
us to a far higher goal by offering the grace to ‘love your enemies, do good to
those who hurt you, and pray for those who persecute you.’
He warns: ‘If you love only
those who love you, what thanks to you?’ Yet it is an inescapable fact that
many of us set our aim at a woolly objective of being nice to those who accept
us as nice people.
Lord God, grant us all the
grace to become truly Christ-followers, people seeking the new Truth who wants
to take us far beyond even the great goodness that was taught before his
coming.
THIRTIETH SUNDAY IN ORDINARY TIME, OCTOBER
26, MATTHEW 22:34-40
(Exodus 22:20-26; Psalm 18; 1 Thessalonians 1:5c-10)
(Exodus 22:20-26; Psalm 18; 1 Thessalonians 1:5c-10)
KEY VERSE: "The whole law and the prophets depend on these two commandments" (v 40).
READING: The Pharisees believed in all of the written Hebrew Scriptures ("the law and the prophets") as well as the oral interpretations of the law. These included 613 precepts, which were divided into categories of greater or lesser importance. The Sadducees accepted only the first five books of the law (the Pentateuch) and rejected oral tradition. Both groups were opposed to Jesus. A scribe, an expert in the law, challenged Jesus by asking which of the laws was greater than the others. Jesus summed up the entire law with two commands: to love God and to love one's neighbor as oneself. The first commandment that Jesus quoted was Deuteronomy 6:5. That verse was part of the Shema, the basic creed of Judaism with which every Jewish service still opens. It means that human beings must give God their total love. The second commandment that Jesus quoted came from Leviticus 19:18. Love for God must issue forth in love for one another. But the order of the commandments must be noted: love for one another is firmly grounded in the love of God. To be truly religious is to love God and to love the human beings made in God's own image. The whole law is based upon these two commandments. Jesus perfectly fulfilled this law of love in his words and deeds.
REFLECTING: Have I obeyed the commandment to love God and my neighbor? Do I have a healthy self love?
PRAYING: Lord Jesus, fill me with great love for you so that it will overflow to others.0
PRIESTHOOD SUNDAY -- Last Sunday in October
Priesthood Sunday
is a special day set aside on the fourth Sunday of October to honor priesthood
in the United States. It is a day to reflect upon and affirm the role of the
priesthood in the life of the Church as a central one. This nationwide event
was first celebrated on the third Sunday in September 2000 when the Worldwide
Marriage Encounter community in the Diocese of Knoxville, TN decided to
celebrate the tenth anniversary of the diocese by honoring all of their
priests. The bishop and priests were so appreciative that the leaders of the
local M.E. community shared the idea with the leaders of other communities In
June of 2006, WWME changed the day of World Priest Day to the last Sunday in
October to coincide with the Serra Club’s celebration of Priesthood Sunday. The
USA Council of Serra International is dedicated to promote vocations to the
priesthood, diaconate and consecrated life through prayer and education, and to
renew our prayers and support for those who are considering one of these
particular vocations. www.serraus.org
MINUTE MEDITATIONS
Widow’s Mite
Remember the widow’s mite. She threw into the treasury of the
temple only two small coins, but with them, all her great love…. It is, above
all, the interior value of the gift that counts: the readiness to share
everything, the readiness to give oneself. —Pope John Paul II
October
26
St. Peter of Alcantara
(1499-1562)
St. Peter of Alcantara
(1499-1562)
Peter was a contemporary of well-known 16th-century Spanish
saints, including Ignatius of Loyola and John of the Cross. He served as
confessor to St. Teresa of Avila. Church reform was a major issue in Peter’s
day, and he directed most of his energies toward that end. His death came one
year before the Council of Trent ended.
Born into
a noble family (his father was the governor of Alcantara in Spain), Peter
studied law at Salamanca University and, at 16, joined the so-called Observant
Franciscans (also known as the discalced, or barefoot, friars). While he
practiced many penances, he also demonstrated abilities which were soon
recognized. He was named the superior of a new house even before his ordination
as a priest; at the age of 39, he was elected provincial; he was a very
successful preacher. Still, he was not above washing dishes and cutting wood
for the friars. He did not seek attention; indeed, he preferred solitude.
Peter’s
penitential side was evident when it came to food and clothing. It is said that
he slept only 90 minutes each night. While others talked about Church reform,
Peter’s reform began with himself. His patience was so great that a proverb
arose: "To bear such an insult one must have the patience of Peter of
Alcantara."
In 1554,
Peter, having received permission, formed a group of Franciscans who followed
the Rule of St. Francis with even greater rigor. These friars were known as
Alcantarines. Some of the Spanish friars who came to North and South America in
the 16th, 17th and 18th centuries were members of this group. At the end of the
19th century, the Alcantarines were joined with other Observant friars to form
the Order of Friars Minor.
As
spiritual director to St. Teresa, Peter encouraged her in promoting the
Carmelite reform. His preaching brought many people to religious life,
especially to the Secular Franciscan Order, the friars and the Poor Clares.
He was
canonized in 1669.
Comment:
Poverty was a means and not an end for Peter. The goal was following Christ in ever greater purity of heart. Whatever obstructed that path could be eliminated with no real loss.
Poverty was a means and not an end for Peter. The goal was following Christ in ever greater purity of heart. Whatever obstructed that path could be eliminated with no real loss.
The philosophy of our
consumer age—you are worth what you own—may find Peter of Alcantara’s approach
severe. Ultimately his approach is life-giving while consumerism is deadly.
Quote:
"I do not praise poverty for poverty's sake; I praise only that poverty which we patiently endure for the love of our crucified Redeemer and I consider this far more desirable than the poverty we undertake for the sake of poverty itself; for if I thought or believed otherwise, I would not seem to be firmly grounded in faith" (Letter of Peter to Teresa of Avila).
"I do not praise poverty for poverty's sake; I praise only that poverty which we patiently endure for the love of our crucified Redeemer and I consider this far more desirable than the poverty we undertake for the sake of poverty itself; for if I thought or believed otherwise, I would not seem to be firmly grounded in faith" (Letter of Peter to Teresa of Avila).
LECTIO DIVINA:
30TH SUNDAY OF ORDINARY TIME (A)
Lectio:
Sunday, October 26, 2014
The greatest commandment
To love God is to love one’s neighbour
Matthew 22:34-40
To love God is to love one’s neighbour
Matthew 22:34-40
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.
2. Reading
a) A key to the reading:
In the Gospel of the 30th Sunday of ordinary
time, the Pharisees want to know what Jesus thinks is the greatest commandment
of the law. This theme was much discussed among the Jews of those days. It was
a regular debate. Today too, people wish to know what defines a person as a
good Christian. Some say that this consists in being baptized, praying and
going to Mass on Sunday. Others say it consists in practising justice and
living out fraternity. Each has his or her opinion. According to you, what is
the most important thing in religion and in the life of the Church? When
reading this text try to pay great attention to the way Jesus answers the
question.
b)
Text:
34 But
when the Pharisees heard that he had silenced the Sadducees they got
together 35 and, to put him to the test, one of them put a further
question, 36 'Master, which is the greatest commandment of the
Law?' 37 Jesus said to him, 'You must love the Lord your God with all your
heart, with all your soul, and with all your mind. 38 This is the greatest
and the first command-ment. 39 The second resembles it: You must love your
neighbour as yourself. 40 On these two commandments hang the whole Law,
and the Prophets too.'
3. A
moment of prayerful silence
so that
the Word of God may penetrate and enlighten our life.
4. Some
questions
to help
us in our personal reflection.
a) What
did you like most in this text or what touched you most? Why?
b) Who were the Pharisees then? Who are the Pharisees today?
c) How could the question asked of Jesus by the Pharisees put him to the test?
d) What is the relationship between the first and the second commandment?
e) Why is it that the love of God and the love of neighbour constitute a summary of the law and the prophets?
b) Who were the Pharisees then? Who are the Pharisees today?
c) How could the question asked of Jesus by the Pharisees put him to the test?
d) What is the relationship between the first and the second commandment?
e) Why is it that the love of God and the love of neighbour constitute a summary of the law and the prophets?
5. For
those who wish to go deeper into the theme
a) The
context of this text as it appears in the Gospel of Matthew:
This is
one of the many discussions Jesus had with the religious authorities of that
time. This time it was with the Pharisees. First, the Pharisees had tried to
discredit Jesus with the people by spreading calumnies about him saying that he
was possessed by devils with which he drove out Beelzebub (Mt 12:24). Now, in
Jerusalem, they enter once more into a discussion with Jesus concerning the
interpretation of the law of God.
b) A
commentary on the text:
Matthew
22:34-36: A question put by the Pharisees
First, to put Jesus to the test, the Sadducees had asked him about belief in the resurrection and were firmly put down by Jesus (Mt 22:23-33). Now the Pharisees come to the fore. The Pharisees and Sadducees were enemies, but they become friends in criticising Jesus. The Pharisees come together and one of them represents them by asking for a clarification: “Master, which is the greatest commandment of the law?" In those days, the Jews had a huge number of norms, customs and laws, great and small, to regulate the observance of the Ten Commandments. One point concerning two commandments of the law of God was a matter of great discussion among the Pharisees. Some said: "All the laws, great or small, have equal value because they all come from God. We cannot make distinctions in matters concerning God". Others said: "Some laws are more important than others and thus they deserve greater observance!" The Pharisees want to know where Jesus stands in this debate.
First, to put Jesus to the test, the Sadducees had asked him about belief in the resurrection and were firmly put down by Jesus (Mt 22:23-33). Now the Pharisees come to the fore. The Pharisees and Sadducees were enemies, but they become friends in criticising Jesus. The Pharisees come together and one of them represents them by asking for a clarification: “Master, which is the greatest commandment of the law?" In those days, the Jews had a huge number of norms, customs and laws, great and small, to regulate the observance of the Ten Commandments. One point concerning two commandments of the law of God was a matter of great discussion among the Pharisees. Some said: "All the laws, great or small, have equal value because they all come from God. We cannot make distinctions in matters concerning God". Others said: "Some laws are more important than others and thus they deserve greater observance!" The Pharisees want to know where Jesus stands in this debate.
Matthew
22:37-40: Jesus’ reply.
Jesus replies by quoting some words from the Bible: You must love the Lord your God with all your heart, with all your soul and with all your mind!" (cfr Dt 6:4-5). In Jesus’ days, pious Jews recited this phrase three times a day, morning, noon and night. It was a well-known prayer among them as the Our Father is for us today. And Jesus goes on quoting the Old Testament: "This is the greatest and first commandment. The second resembles it: You must love your neighbour as yourself" (Lev 19:18). And he concludes: "On these two commandments hang the whole Law and the Prophets too". In other words, this is the way to God and the neighbour. There is no other. The greatest temptation of human beings is that of trying to separate these two loves, because in this way the poverty of others would not discomfort their consciences.
Jesus replies by quoting some words from the Bible: You must love the Lord your God with all your heart, with all your soul and with all your mind!" (cfr Dt 6:4-5). In Jesus’ days, pious Jews recited this phrase three times a day, morning, noon and night. It was a well-known prayer among them as the Our Father is for us today. And Jesus goes on quoting the Old Testament: "This is the greatest and first commandment. The second resembles it: You must love your neighbour as yourself" (Lev 19:18). And he concludes: "On these two commandments hang the whole Law and the Prophets too". In other words, this is the way to God and the neighbour. There is no other. The greatest temptation of human beings is that of trying to separate these two loves, because in this way the poverty of others would not discomfort their consciences.
c) A
deepening:
i)
Pharisees:
The
word “Pharisees” means “separate” because their rigid way of observing the Law
of God separated them from others. Among themselves they called each other
companions because they formed a community whose ideal was that of observing
absolutely the norms and all the commandments of the law of God. The way of
life of most of them was a witness to the people because they lived by their
labour and dedicated many hours every day to study and meditation on the law of
God. But there was something very negative: they sought their safety not in God
but in the rigorous observance of the Law of God. They trusted more in what
they did for God than in what God did for them. They had lost the notion of
gratuity, which is the source and fruit of love. Before such a false attitude
towards God, Jesus reacts firmly and insists on the practice of love that makes
the observance of the law and of its true meaning relative. In an age of change
and uncertainty, such as now, the same temptation reappears, that of seeking
safety before God, not in the goodness of God towards us, but in the rigorous
observance of the Law. If we succumb to such a temptation, then we deserve the
same censure from Jesus.
ii) A
parallel between Mark and Matthew:
In the
Gospel of Mark, it is a doctor of the law who asks the question (Mk 12:32-33).
After listening to Jesus’ reply, the doctor agrees with Him and draws the
following conclusion: "Yes, to love God and the neighbour is far more
important than any holocaust or sacrifice". Or else, the commandment of love
is the most important among all the commandments concerned with cult and
sacrifices of the Temple and with external observances. This statement already
existed in the Old Testament from the time of the prophet Hosea (Hos 6:6; Ps
40:6-8; Ps 51:16-17). Today we would say that the practice of love is more
important than novenas, promises, fasts, prayers and processions. Jesus
approves of the conclusion reached by the doctor of the law and says: "You
are not far from the Kingdom"! The Kingdom of God consists of this: acknowledging
that the love of God is equal to the love of neighbour. We cannot reach God
without giving ourselves to the neighbour!
iii)
The greatest commandment:
The
greatest commandment and the first is this: "You must love God with all
your heart, with all your soul and with all your mind" (Mk 12:30; Mt
22:37). In so far as the people of God, throughout the centuries, understood
the meaning of this love, to that extent did they become aware that the love of
God is real and true only if it is made concrete in the love of neighbour. That
is why the second commandment resembles the first (Mt 22:39; Mk 12:31).
"Anyone who says, ‘I love God’, and hates his brother, is a liar"
(1Jn 4:20). "On these two commandments hang the whole Law, and the Prophets
also" (Mt 22:40). Because of this identification of the two loves, there
has been an evolution in three phases:
1st Phase: "Neighbour", is the
relative of the same race
The Old Testament already taught that we must "love our neighbour as ourselves!" (Lv 19:18). But then, the word neighbour was synonymous with relative. They felt obliged to love all those who were part of the same family, the same clan, the same people. As for strangers, that is, those who did not belong to the Jewish people, the book of Deuteronomy says: “From a foreigner you may exact payment, but you must remit whatever claim you have on your brother (relative, neighbour)!" (Dt 15:3).
The Old Testament already taught that we must "love our neighbour as ourselves!" (Lv 19:18). But then, the word neighbour was synonymous with relative. They felt obliged to love all those who were part of the same family, the same clan, the same people. As for strangers, that is, those who did not belong to the Jewish people, the book of Deuteronomy says: “From a foreigner you may exact payment, but you must remit whatever claim you have on your brother (relative, neighbour)!" (Dt 15:3).
2nd Phase: "Neighbour" is the
one I approach or who approaches me
The concept of neighbour is broadened. In Jesus’ time, there was a whole discussion as to “who is my neighbour?” Some doctors of the law thought the concept of neighbour had to be extended beyond the limits of race. Others would not hear of this. So a doctor turns to Jesus and asks this vexed question: "Who is my neighbour?" Jesus replies with the parable of the Good Samaritan (Lk 10:29-37), where the neighbour is neither the relative nor the friend, but all those who approach us, irrespective of religion, colour, race, gender or language! You must love him!
The concept of neighbour is broadened. In Jesus’ time, there was a whole discussion as to “who is my neighbour?” Some doctors of the law thought the concept of neighbour had to be extended beyond the limits of race. Others would not hear of this. So a doctor turns to Jesus and asks this vexed question: "Who is my neighbour?" Jesus replies with the parable of the Good Samaritan (Lk 10:29-37), where the neighbour is neither the relative nor the friend, but all those who approach us, irrespective of religion, colour, race, gender or language! You must love him!
3rd Phase: The measure of our love for the
“neighbour” is the love with which Jesus loves us
Jesus had said to the doctor of the law: "You are not far from the Kingdom!" (Mk 12:34). The doctor was already close, because in fact, the Kingdom consists in uniting the love of God with the love of neighbour, as the doctor had solemnly declared before Jesus (Mk 12:33). But to enter the Kingdom he had to take one more step. In the Old Testament, the criterion of love for neighbour was the following: "love your neighbour as yourself". Jesus stretches the criterion further and says: "This is my commandment: love one another, as I have loved you! A man can have no greater love than to lay down his life for his friends!" (Jn 15:12-13). Now, in the New Testament, the criterion is: "Love your neighbour as Jesus loved us!". Jesus interpreted the exact meaning of the Word of God and showed us the way to a more just and fraternal way of life.
Jesus had said to the doctor of the law: "You are not far from the Kingdom!" (Mk 12:34). The doctor was already close, because in fact, the Kingdom consists in uniting the love of God with the love of neighbour, as the doctor had solemnly declared before Jesus (Mk 12:33). But to enter the Kingdom he had to take one more step. In the Old Testament, the criterion of love for neighbour was the following: "love your neighbour as yourself". Jesus stretches the criterion further and says: "This is my commandment: love one another, as I have loved you! A man can have no greater love than to lay down his life for his friends!" (Jn 15:12-13). Now, in the New Testament, the criterion is: "Love your neighbour as Jesus loved us!". Jesus interpreted the exact meaning of the Word of God and showed us the way to a more just and fraternal way of life.
6.
Psalm 62
In God
alone there is rest for my soul
In God
alone there is rest for my soul,
from him comes my safety;
he alone is my rock, my safety,
my stronghold so that I stand unshaken.
How much longer will you set on a victim,
all together, intent on murder,
like a rampart already leaning over,
a wall already damaged?
Trickery is their only plan,
deception their only pleasure,
with lies on their lips they pronounce a blessing,
with a curse in their hearts.
from him comes my safety;
he alone is my rock, my safety,
my stronghold so that I stand unshaken.
How much longer will you set on a victim,
all together, intent on murder,
like a rampart already leaning over,
a wall already damaged?
Trickery is their only plan,
deception their only pleasure,
with lies on their lips they pronounce a blessing,
with a curse in their hearts.
Rest in
God alone, my soul!
He is the source of my hope.
He alone is my rock, my safety, my stronghold,
so that I stand unwavering.
In God is my safety and my glory,
the rock of my strength.
In God is my refuge;
trust in him, you people, at all times.
Pour out your hearts to him,
God is a refuge for us.
Ordinary people are a mere puff of wind,
important people a delusion;
set both on the scales together,
and they are lighter than a puff of wind.
He is the source of my hope.
He alone is my rock, my safety, my stronghold,
so that I stand unwavering.
In God is my safety and my glory,
the rock of my strength.
In God is my refuge;
trust in him, you people, at all times.
Pour out your hearts to him,
God is a refuge for us.
Ordinary people are a mere puff of wind,
important people a delusion;
set both on the scales together,
and they are lighter than a puff of wind.
Put no
trust in extortion,
no empty hopes in robbery;
however much wealth may multiply,
do not set your heart on it.
Once God has spoken,
twice have I heard this:
Strength belongs to God,
to you, Lord, faithful love;
and you repay everyone as their deeds deserve.
no empty hopes in robbery;
however much wealth may multiply,
do not set your heart on it.
Once God has spoken,
twice have I heard this:
Strength belongs to God,
to you, Lord, faithful love;
and you repay everyone as their deeds deserve.
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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