The Solemnity of Our Lord Jesus Christ, King of the Universe
Lectionary: 160
Lectionary: 160
Thus says the Lord
GOD:
I myself will look after and tend my sheep.
As a shepherd tends his flock
when he finds himself among his scattered sheep,
so will I tend my sheep.
I will rescue them from every place where they were scattered
when it was cloudy and dark.
I myself will pasture my sheep;
I myself will give them rest, says the Lord GOD.
The lost I will seek out,
the strayed I will bring back,
the injured I will bind up,
the sick I will heal,
but the sleek and the strong I will destroy,
shepherding them rightly.
As for you, my sheep, says the Lord GOD,
I will judge between one sheep and another,
between rams and goats.
I myself will look after and tend my sheep.
As a shepherd tends his flock
when he finds himself among his scattered sheep,
so will I tend my sheep.
I will rescue them from every place where they were scattered
when it was cloudy and dark.
I myself will pasture my sheep;
I myself will give them rest, says the Lord GOD.
The lost I will seek out,
the strayed I will bring back,
the injured I will bind up,
the sick I will heal,
but the sleek and the strong I will destroy,
shepherding them rightly.
As for you, my sheep, says the Lord GOD,
I will judge between one sheep and another,
between rams and goats.
R/ (1) The Lord is my shepherd; there is nothing I
shall want.
The LORD is my shepherd; I shall not want.
In verdant pastures he gives me repose.
R/ The Lord is my shepherd; there is nothing I shall want.
Beside restful waters he leads me;
he refreshes my soul.
He guides me in right paths
for his name's sake.
R/ The Lord is my shepherd; there is nothing I shall want.
You spread the table before me
in the sight of my foes;
you anoint my head with oil;
my cup overflows.
R/ The Lord is my shepherd; there is nothing I shall want.
Only goodness and kindness follow me
all the days of my life;
and I shall dwell in the house of the LORD
for years to come.
R/ The Lord is my shepherd; there is nothing I shall want.
The LORD is my shepherd; I shall not want.
In verdant pastures he gives me repose.
R/ The Lord is my shepherd; there is nothing I shall want.
Beside restful waters he leads me;
he refreshes my soul.
He guides me in right paths
for his name's sake.
R/ The Lord is my shepherd; there is nothing I shall want.
You spread the table before me
in the sight of my foes;
you anoint my head with oil;
my cup overflows.
R/ The Lord is my shepherd; there is nothing I shall want.
Only goodness and kindness follow me
all the days of my life;
and I shall dwell in the house of the LORD
for years to come.
R/ The Lord is my shepherd; there is nothing I shall want.
Brothers and
sisters:
Christ has been raised from the dead,
the firstfruits of those who have fallen asleep.
For since death came through man,
the resurrection of the dead came also through man.
For just as in Adam all die,
so too in Christ shall all be brought to life,
but each one in proper order:
Christ the firstfruits;
then, at his coming, those who belong to Christ;
then comes the end,
when he hands over the kingdom to his God and Father,
when he has destroyed every sovereignty
and every authority and power.
For he must reign until he has put all his enemies under his feet.
The last enemy to be destroyed is death.
When everything is subjected to him,
then the Son himself will also be subjected
to the one who subjected everything to him,
so that God may be all in all.
Christ has been raised from the dead,
the firstfruits of those who have fallen asleep.
For since death came through man,
the resurrection of the dead came also through man.
For just as in Adam all die,
so too in Christ shall all be brought to life,
but each one in proper order:
Christ the firstfruits;
then, at his coming, those who belong to Christ;
then comes the end,
when he hands over the kingdom to his God and Father,
when he has destroyed every sovereignty
and every authority and power.
For he must reign until he has put all his enemies under his feet.
The last enemy to be destroyed is death.
When everything is subjected to him,
then the Son himself will also be subjected
to the one who subjected everything to him,
so that God may be all in all.
Jesus said to his
disciples:
"When the Son of Man comes in his glory,
and all the angels with him,
he will sit upon his glorious throne,
and all the nations will be assembled before him.
And he will separate them one from another,
as a shepherd separates the sheep from the goats.
He will place the sheep on his right and the goats on his left.
Then the king will say to those on his right,
'Come, you who are blessed by my Father.
Inherit the kingdom prepared for you from the foundation of the world.
For I was hungry and you gave me food,
I was thirsty and you gave me drink,
a stranger and you welcomed me,
naked and you clothed me,
ill and you cared for me,
in prison and you visited me.’
Then the righteous will answer him and say,
'Lord, when did we see you hungry and feed you,
or thirsty and give you drink?
When did we see you a stranger and welcome you,
or naked and clothe you?
When did we see you ill or in prison, and visit you?’
And the king will say to them in reply,
'Amen, I say to you, whatever you did
for one of the least brothers of mine, you did for me.’
Then he will say to those on his left,
'Depart from me, you accursed,
into the eternal fire prepared for the devil and his angels.
For I was hungry and you gave me no food,
I was thirsty and you gave me no drink,
a stranger and you gave me no welcome,
naked and you gave me no clothing,
ill and in prison, and you did not care for me.’
Then they will answer and say,
'Lord, when did we see you hungry or thirsty
or a stranger or naked or ill or in prison,
and not minister to your needs?’
He will answer them, 'Amen, I say to you,
what you did not do for one of these least ones,
you did not do for me.’
And these will go off to eternal punishment,
but the righteous to eternal life."
"When the Son of Man comes in his glory,
and all the angels with him,
he will sit upon his glorious throne,
and all the nations will be assembled before him.
And he will separate them one from another,
as a shepherd separates the sheep from the goats.
He will place the sheep on his right and the goats on his left.
Then the king will say to those on his right,
'Come, you who are blessed by my Father.
Inherit the kingdom prepared for you from the foundation of the world.
For I was hungry and you gave me food,
I was thirsty and you gave me drink,
a stranger and you welcomed me,
naked and you clothed me,
ill and you cared for me,
in prison and you visited me.’
Then the righteous will answer him and say,
'Lord, when did we see you hungry and feed you,
or thirsty and give you drink?
When did we see you a stranger and welcome you,
or naked and clothe you?
When did we see you ill or in prison, and visit you?’
And the king will say to them in reply,
'Amen, I say to you, whatever you did
for one of the least brothers of mine, you did for me.’
Then he will say to those on his left,
'Depart from me, you accursed,
into the eternal fire prepared for the devil and his angels.
For I was hungry and you gave me no food,
I was thirsty and you gave me no drink,
a stranger and you gave me no welcome,
naked and you gave me no clothing,
ill and in prison, and you did not care for me.’
Then they will answer and say,
'Lord, when did we see you hungry or thirsty
or a stranger or naked or ill or in prison,
and not minister to your needs?’
He will answer them, 'Amen, I say to you,
what you did not do for one of these least ones,
you did not do for me.’
And these will go off to eternal punishment,
but the righteous to eternal life."
Scripture Study, Nov
23, 2014
November 23, 2014 Our
Lord Jesus Christ the King
This Sunday, the Church celebrates the last
Sunday of Ordinary Time and the last Sunday of this liturgical year. Next
Sunday we begin the season of Advent and we begin the Sunday Reading Cycle B
(Year of Mark). The last Sunday of Ordinary Time is always celebrated as the
Feast of Christ the King. The readings call us to think for a few moments about
what the Kingship of Jesus really means and how it should impact our lives
today. Christian life is not about what will happen in the future but about how
I live out my relationships with God and His other children, my brothers and
sisters, today in this moment. The first reading provides an image of God
leading His people with the care of a shepherd. Is my trust in God like the
trust that a sheep has in its shepherd? The second reading provides a glimpse
of the glorious future to help encourage us over the rough spots of life. Do I look
forward with joy to the return of the King? The Gospel provides a model for
caring for all who are in need. It urges this care of others in the strongest
possible terms. Jesus tells us that such behavior is not optional, it must flow
out of our faith and our discipleship if we are to be true followers of Christ
the King. How faithful have I been to this call to care for others?
First Reading: Ezekiel 34: 11-12, 15-17
11 For thus says the Lord GOD: I myself will look after and
tend my sheep. 12 As a shepherd tends his flock when he
finds himself among his scattered sheep, so will I tend my sheep. I will rescue
them from every place where they were scattered when it was cloudy and dark. [13 I will lead them out from among the peoples and gather
them from the foreign lands; I will bring them back to their own country and
pasture them upon the mountains of Israel (in the land's ravines and all its
inhabited places). 14 In good pastures will I pasture them,
and on the mountain heights of Israel shall be their grazing ground. There they
shall lie down on good grazing ground, and in rich pastures shall they be
pastured on the mountains of Israel.] 15 I myself will
pasture my sheep; I myself will give them rest, says the Lord GOD.16 The lost I will seek out, the strayed I will bring back,
the injured I will bind up, the sick I will heal (but the sleek and the strong
I will destroy), shepherding them rightly.
17 As for you, my sheep, says the Lord GOD, I will judge
between one sheep and another, between rams and goats.
NOTES on First Reading:
All of Chapter 34 of Ezekiel, from which our
reading is taken, deals with the image of the king as shepherd. The
king-shepherd was a common image with deep roots in the literary tradition of
the east. Jeremiah uses it in his rebuke of the kings of Israel for their
slackness in office (Jer 2:8; 10:21; 23:1-3). Jeremiah also says that God will
provide new shepherds who would shepherd them with integrity (Jer 3:15; 23:4)
and that from these new shepherds would come a branch (the Messiah) (Jer
23:5-6). Here Ezekiel takes up the theme from Jer 23:1-6 which is continued
again by Zec 11:4-17; and 13:7.
In vv 1-10, God says that He will take the flock away from them (the kings and lay leaders of the people) and in fact the monarchy was never restored after the return from exile. In verses 11-17, from which our reading is taken, Yahweh says that He will Himself shepherd His people (Gen 48:15; Ps 23; 80:1; Is 40:11).
Later in this same chapter, we are told that the time will come when Yahweh will give them a shepherd of His choice (vv23-24), a prince (45:7-8; 46:8-10, 16-18), another David.
This chapter is the source of Jesus’ parable of the lost sheep (Mt 18:12-14; Lk 15:4-7) and His allegory of the Good Shepherd (Jn 10:11-18).
In vv 1-10, God says that He will take the flock away from them (the kings and lay leaders of the people) and in fact the monarchy was never restored after the return from exile. In verses 11-17, from which our reading is taken, Yahweh says that He will Himself shepherd His people (Gen 48:15; Ps 23; 80:1; Is 40:11).
Later in this same chapter, we are told that the time will come when Yahweh will give them a shepherd of His choice (vv23-24), a prince (45:7-8; 46:8-10, 16-18), another David.
This chapter is the source of Jesus’ parable of the lost sheep (Mt 18:12-14; Lk 15:4-7) and His allegory of the Good Shepherd (Jn 10:11-18).
* 34:11-16 God reverses the evil done by the
bad human shepherds nearly point for point as they were enumerated in 34:1-10.
* 34:16 The Hebrew text has “I shall destroy”
while the Greek text says “I shall watch over.”
* 34:17-34 These verses, of which we only hear
the first, describe God as the defender of justice and upholder of the weak.
Mat 25:31-46 depends on this passage.
Second Reading: 1 Corinthians 15: 20-26, 28
20 But now Christ has been raised from the dead, the
firstfruits of those who have fallen asleep. 21 For since death came through a human being, the
resurrection of the dead came also through a human being. 22 For just as in Adam all die, so too in Christ shall all be
brought to life, 23 but each one in proper order: Christ the
firstfruits; then, at his coming, those who belong to Christ; 24 then comes the end, when he hands over the kingdom to his
God and Father, when he has destroyed every sovereignty and every authority and
power. 25 For he must reign until he has put all
his enemies under his feet. 26 The last enemy
to be destroyed is death, [27 for "he subjected everything under
his feet." But when it says that everything has been subjected, it is
clear that it excludes the one who subjected everything to him.] 28 When everything is subjected to him, then the Son himself
will (also) be subjected to the one who subjected everything to him, so that
God may be all in all.
NOTES on Second Reading:
* 15:20-27 Paul now states the wonderful
implications of the Resurrection of Jesus from which flows our faith and hope
for our own future resurrection. First fruits were given as an offering to God
but they implied the consecration of the entire harvest. So it is with us. The
resurrection of Christ will only be complete in its implications after the
resurrection of all those who have followed Him.
* 15:23 The general resurrection will occur at
the Lord’s return. See 1 Thes 4:16.
* 15:24 The reign of Christ has not yet been
made manifest to the world. Christ is still destroying the hostile powers that
hold the living captive and will even destroy Death itself. But that is still
to be completely realized. We do not yet reign with him completely. The Kingdom
is being established but has not yet come in its fullness.
Rulers, authorities and powers are
mythological expressions of the time for those forces that are hostile to the
coming of the Kingdom.
* 15:26 The Old Testament has many passages
indicating a personification of Death. See Psalm 33:19; 49:14; Jer 9:20-22; Hab
2:5
* 15:27 This verse is not included in the reading.
I include it for the sake of completeness.
* 15:27-28 The Father is the ultimate agent in
the story, and the final end to whom everything is ordered (24.28). Verse 28
often causes problems for dogmatic theologians in its interpretation. Most
readings of it are either contrary to other clear teachings of the New
Testament or are so weird as to be useless for practical purposes. That God may
be all in all means that His reign is a dynamic exercise of creative power, an
outpouring of life and energy throughout the universe, with no further
resistance. Since there is no more struggle and the mission of the Son is
accomplished He now hands back over to His Father the authority of God which
Jesus exercised for the mission of salvation. Thus the supremely positive
meaning of “subjection” is that God may fully be God. Remember that Paul’s main
emphasis and concern in this section is teaching the truth of the resurrection
not the finer details of eschatological (end-time) Christology. We must avoid
falling into the trap of trying to impose a precision on Paul’s words that is
far greater than he intended.
Gospel Reading: Matthew 25: 31-46
31 “When the Son of Man comes in his glory, and all the
angels with him, he will sit upon his glorious throne, 32 and all the nations will be assembled before him. And he
will separate them one from another, as a shepherd separates the sheep from the
goats. 33 He will place the sheep on his right and
the goats on his left. 34 Then the king will say to those on his
right, ‘Come, you who are blessed by my Father. Inherit the kingdom prepared
for you from the foundation of the world. 35 For I was hungry and you gave me food, I was thirsty and
you gave me drink, a stranger and you welcomed me, 36 naked and you clothed me, ill and you cared for me, in
prison and you visited me.’ 37 Then the
righteous will answer him and say, ‘Lord, when did we see you hungry and feed
you, or thirsty and give you drink? 38 When did we see
you a stranger and welcome you, or naked and clothe you? 39 When did we see you ill or in prison, and visit
you?’ 40 And the king will say to them in reply,
‘Amen, I say to you, whatever you did for one of these least brothers of mine,
you did for me.’ 41 Then he will say to those on his left,
‘Depart from me, you accursed, into the eternal fire prepared for the devil and
his angels. 42 For I was hungry and you gave me no
food, I was thirsty and you gave me no drink, 43 a stranger and you gave me no welcome, naked and you gave
me no clothing, ill and in prison, and you did not care for me.’ 44 Then they will answer and say, ‘Lord, when did we see you
hungry or thirsty or a stranger or naked or ill or in prison, and not minister
to your needs?’ 45 He will answer them, ‘Amen, I say to
you, what you did not do for one of these least ones, you did not do for
me.’ 46 And these will go off to eternal
punishment, but the righteous to eternal life.”
NOTES on Gospel:
* 25:31-46 This story is told only in Matthew
and is relatively unusual in its style. It has the literary form of an apocalyptic
revelation discourse with an unusually large amount of dialogue. Except for
verses 32-33 which depict the Son of Man as a shepherd and the righteous and
the wicked as sheep and goats respectively, it is not a parable. Matthew
contains five great discourses and this passage is the high point and grand
finale of the fifth and last discourse as well as of the entire public ministry
of Jesus as presented by Matthew.
The story portrays the final judgment that will accompany the parousia (return of Jesus). The criterion of judgment will be deeds of mercy that have been done for the least of Jesus’ brothers (Matthew 25:40). Scholars have spent much effort in arguing over the difficult question of the identification of these least brothers. Are they all people who have suffered hunger, thirst, etc. or a particular group of such sufferers? Scholars are still divided in their response and arguments can be made for either side.
The story portrays the final judgment that will accompany the parousia (return of Jesus). The criterion of judgment will be deeds of mercy that have been done for the least of Jesus’ brothers (Matthew 25:40). Scholars have spent much effort in arguing over the difficult question of the identification of these least brothers. Are they all people who have suffered hunger, thirst, etc. or a particular group of such sufferers? Scholars are still divided in their response and arguments can be made for either side.
A common interpretation is that in the
evangelist’s sense the sufferers are Christians, probably Christian
missionaries whose sufferings were brought upon them by their preaching of the
gospel. The criterion of judgment for all the nations is their treatment of
those who have borne the message of Jesus to them, and thus ultimately their
acceptance or rejection of Jesus Himself (see Matthew 10:40, “Whoever receives
you, receives me”).
In many ways this lets Christians off the hook too easily. In the Gospel, it is precisely to the disciples that this story is addressed so it is likely that Matthew meant to tell them and us something. In the story, discipleship is boldly understood as identical with care of the needy. This episode is sometimes over interpreted to mean that neither faith nor membership in the church is needed but only good deeds. Rather than this being a denial of faith it is seen by Matthew as the essence of faith. Faith is what drives the action.
Son of Man as a term for a Messianic figure comes chiefly from Dan 7: 9, 13, 14 . It is also used extensively in Ezekiel as God’s common way of addressing the prophet. The scene of Yahweh’s coming is described in Zech 14:5.
In many ways this lets Christians off the hook too easily. In the Gospel, it is precisely to the disciples that this story is addressed so it is likely that Matthew meant to tell them and us something. In the story, discipleship is boldly understood as identical with care of the needy. This episode is sometimes over interpreted to mean that neither faith nor membership in the church is needed but only good deeds. Rather than this being a denial of faith it is seen by Matthew as the essence of faith. Faith is what drives the action.
Son of Man as a term for a Messianic figure comes chiefly from Dan 7: 9, 13, 14 . It is also used extensively in Ezekiel as God’s common way of addressing the prophet. The scene of Yahweh’s coming is described in Zech 14:5.
* 25:32 This verse uses a theological passive
form in the verb. God will gather the nations. See 24:9, 14; 28:19. It refers
to all nations including Israel, not just Gentiles.
The word used for goats is “eriphos” which normally means a kid. It may imply an animal of lesser value.
The word used for goats is “eriphos” which normally means a kid. It may imply an animal of lesser value.
* 25:34 The Son of Man as King is executing
His Father’s will. The kingdom always exists but we can’t enter until the King
brings it and admits us to it.
* 25:35-36 This list includes six of the seven
corporal works of mercy in the Catholic catechetical tradition. The seventh one
is “bury the dead” which is presented in the Book of Tobit (Chapter 1 and 2) as
an act of kindness.
* 25:36 The word (episkeptomai) translated
here as “cared for me” actually means “looked after” or “nursed.” Many
translations under-translate it as “comforted me.”
* 25:37 Those who are labeled “just” are
surprised. They were not trying to buy off God with their acts of kindness.
* 25:40 The King’s answer identifies service
to the needy with love of Christ. There has been much argument over whether
“brothers” refers to Christians or anyone in need. Matthew uses the term
brother (adelphos) in two different senses. Sometimes it refers to a member of
the Christian community. There is, however, another series of uses where
Matthew uses the word to refer to any person who is the object of ethical duty.
This broader sense is probably what Matthew intended here.
* 25:41-43 This binary thinking is difficult
for many to accept but it is clearly present in Matthew. It stems from the
deuteronomistic theology of a covenant that includes human obligations. It
presupposes human moral responsibility and conscience and a God Who takes human
actions seriously. This is the opposite kind of thinking from that of the
unconditional covenant of Divine commitment presented in the New Testament by
Paul. Both attitudes are correct and true but neither one is the complete truth
about our relationship with God. We must strive to maintain a balance between
the two views since each has something helpful to tell us about God.
* 25:41 Here Matthew tells us that the eternal
fire was originally prepared for the devil and his angels not for humans but those
who are condemned in this story are sent there. Belief in this place of eternal
punishment is old and is also documented in both the Bible and the non-biblical
literature of the time. 1 Enoch 10, 13 (non-biblical book) said of the evil
angels and their leader, “In those days they will lead them into the bottom of
the fire–and in torment–in the prison (where) they will be locked up forever.”
While this book was never considered canonical, it was popular with both Jews
and Christians in the first couple of centuries after Christ and it recorded
some of the attitudes and traditional beliefs of a slightly earlier time.
Meditation: Lord, when did we see you hungry?
Do you
allow the love of God to rule in your heart? Augustine of Hippo said,
"Essentially, there are two kinds of people, because there are two kinds
of love. One is holy the other is selfish. One is subject to God; the other
endeavors to equal Him." Jesus came not only to fulfill the law, but to
transform it through his unconditional love and mercy towards us. The Lord
Jesus proved his love for us by offering up his life on the cross as the
atoning sacrifice for our sins. His death brings freedom and life for us -
freedom from fear, selfishness, and greed - and new abundant life in the Holy
Spirit who fills our hearts with the love of God (Romans 5:5). Do you allow
God's love to purify your heart and transform your mind to think, act, and love
others as Christ has taught through word and example?
The lesson of separating goats and sheep at the
end of the day
Jesus' description of the Son of Man, a Messianic title which points to the coming of God's anointed Ruler and Judge over the earth (John 5:26-29, Daniel 7:13ff), and his parable about the separation of goats and sheep must have startled his audience. What does the separation of goats and sheep have to do with the Day of Judgement over the earth? In arid dry lands such as Palestine, goats and sheep often grazed together during the day because green pasture was sparse. At nightfall, when the shepherd brought the sheep and goats to their place of rest, he separated them into two groups. Goats by temperament are aggressive, domineering, restless, and territorial. They butt heads with their horns whenever they think someone is intruding on their space.
Jesus' description of the Son of Man, a Messianic title which points to the coming of God's anointed Ruler and Judge over the earth (John 5:26-29, Daniel 7:13ff), and his parable about the separation of goats and sheep must have startled his audience. What does the separation of goats and sheep have to do with the Day of Judgement over the earth? In arid dry lands such as Palestine, goats and sheep often grazed together during the day because green pasture was sparse. At nightfall, when the shepherd brought the sheep and goats to their place of rest, he separated them into two groups. Goats by temperament are aggressive, domineering, restless, and territorial. They butt heads with their horns whenever they think someone is intruding on their space.
Goats came to symbolize evil and the expression
"scape-goat" become a common expression for someone bearing blame or
guilt for others. (See Leviticus 26:20-22 for a description of the ritual
expulsion of a sin-bearing goat on the Day of Atonement.) Jesus took our
guilt and sins upon himself and nailed them to the cross. He payed the price to
set us free from sin and death. Our choice is to either follow and obey him as
Lord and Savior or to be our own master and go our separate way. We cannot
remain neutral or indifferent to the command of Christ. If we do not repent of
our sins and obey the Gospel we cannot be disciples and inherit his kingdom.
Separation is inevitable because one way leads to sin, rebellion, and death and
the other way leads to faith, hope, and love that lasts forever.
Love of
God frees us from inordinate love of self
The parable of the goats and sheep has a similar endpoint with the parable of the rich man who refused to give any help to the poor man Lazarus who begged daily at the rich man's doorstep (Luke 16:19-31). Although Lazarus lacked what he need, he nonetheless put his hope in God. The rich man was a lover of wealth rather than a lover of God and neighbor. When Lazarus died he was carried by the angels to Abraham's bosom to receive his reward in heaven. When the rich man died his fortunes were reversed and he was cast into the unquenchable fires of hell to receive his just desserts. The parable emphasizes the great chasm and wall of separation between the former rich man held now bound as a poor and miserable prisoner in hell and Lazarus clothed in royal garments feasting at God's banquet table in heaven. The day of God's judgment will disclose which kind of love we chose in this present life - a holy unselfish love directed to God and to the welfare of our neighbor or a disordered selfish love that put self above God and everyone else.
When Martin of Tours (316-397 AD), a young Roman soldier who had been reluctant to embrace the Christian faith, met a poor beggar on the road who had no clothes to warm himself in the freezing cold, Martin took pity on him. He immediately got off his horse and cut his cloak in two and then gave half to the stranger. That night Martin dreamt he saw a vision of Jesus in heaven robed in a torn cloak just like the one he gave away that day to the beggar. One of the angels next to Jesus asked, "Master, why do you wear that battered cloak?" Jesus replied, "My servant Martin gave it to me." Martin's disciple and biographer Sulpicius Severus states that as a consequence of this vision "Martin flew to be baptized" to be united with Jesus and the members of his body - the body of Christ on earth and the communion of angels and saints in heaven.
Augustine of Hippo (354-430 A.D.) wrote, "Christ is at once above and below - above in Himself, below in his people. Fear Christ above, and recognize him below. Here he is poor, with and in the poor; there he is rich, with and in God. Have Christ above bestowing his bounty; recognize him here in his need" (excerpt from Sermon 123, 44).
On the day of judgment Jesus will ask "whom did you love"?
When the Lord Jesus comes again as Judge and Ruler over all, he will ask each one of us face to face - did you love me and my Father in heaven above all else and did you love your neighbor as yourself? Let us entrust our lives into the hands of the merciful Savior who gave his life for us. And let us ask him to make our faith and courage strong, our trust and hope secure, and our love and compassion overflowing with joy.
"Lord Jesus, be the Master and Ruler of my life. May your love rule in my heart that I may only think, act, and speak with charity and good will for all."
The parable of the goats and sheep has a similar endpoint with the parable of the rich man who refused to give any help to the poor man Lazarus who begged daily at the rich man's doorstep (Luke 16:19-31). Although Lazarus lacked what he need, he nonetheless put his hope in God. The rich man was a lover of wealth rather than a lover of God and neighbor. When Lazarus died he was carried by the angels to Abraham's bosom to receive his reward in heaven. When the rich man died his fortunes were reversed and he was cast into the unquenchable fires of hell to receive his just desserts. The parable emphasizes the great chasm and wall of separation between the former rich man held now bound as a poor and miserable prisoner in hell and Lazarus clothed in royal garments feasting at God's banquet table in heaven. The day of God's judgment will disclose which kind of love we chose in this present life - a holy unselfish love directed to God and to the welfare of our neighbor or a disordered selfish love that put self above God and everyone else.
When Martin of Tours (316-397 AD), a young Roman soldier who had been reluctant to embrace the Christian faith, met a poor beggar on the road who had no clothes to warm himself in the freezing cold, Martin took pity on him. He immediately got off his horse and cut his cloak in two and then gave half to the stranger. That night Martin dreamt he saw a vision of Jesus in heaven robed in a torn cloak just like the one he gave away that day to the beggar. One of the angels next to Jesus asked, "Master, why do you wear that battered cloak?" Jesus replied, "My servant Martin gave it to me." Martin's disciple and biographer Sulpicius Severus states that as a consequence of this vision "Martin flew to be baptized" to be united with Jesus and the members of his body - the body of Christ on earth and the communion of angels and saints in heaven.
Augustine of Hippo (354-430 A.D.) wrote, "Christ is at once above and below - above in Himself, below in his people. Fear Christ above, and recognize him below. Here he is poor, with and in the poor; there he is rich, with and in God. Have Christ above bestowing his bounty; recognize him here in his need" (excerpt from Sermon 123, 44).
On the day of judgment Jesus will ask "whom did you love"?
When the Lord Jesus comes again as Judge and Ruler over all, he will ask each one of us face to face - did you love me and my Father in heaven above all else and did you love your neighbor as yourself? Let us entrust our lives into the hands of the merciful Savior who gave his life for us. And let us ask him to make our faith and courage strong, our trust and hope secure, and our love and compassion overflowing with joy.
"Lord Jesus, be the Master and Ruler of my life. May your love rule in my heart that I may only think, act, and speak with charity and good will for all."
SOLEMNITY OF OUR LORD JESUS CHRIST THE KING
SUNDAY, NOVEMBER 23, MATTHEW 25:31-46
(Ezekiel 34:11-12, 15-17; Psalm 23; 1 Corinthians 15:20-26, 28)
SUNDAY, NOVEMBER 23, MATTHEW 25:31-46
(Ezekiel 34:11-12, 15-17; Psalm 23; 1 Corinthians 15:20-26, 28)
KEY VERSE: "Come, you who are blessed by my Father. Inherit the kingdom prepared for you from the foundation of the world" (v 34).
READING: In Jesus' last discourse in Matthew's gospel, he gave a graphic illustration of the last judgment in which the righteous were separated from the wicked. Jesus' picture was drawn from the practice of pasturing sheep and goats together during the day, and then separating them at nightfall. At the Last Judgment, the righteous "sheep" were given a favored place at Christ's "right hand" (v 33). They were the ones who heard the shepherd's voice and responded through corporal works of mercy to the poor, alienated, sick and oppressed. Those who recognize the suffering Christ in the world's unfortunate would be eternally blessed by God. The "goats" on the "left hand" were punished for failing to heed his commands. St. John of the Cross wrote: "When the evening of this life comes, we will be judged on love."
REFLECTING: Do I keep the final judgment in mind as I try to obey God's commands?
PRAYING: Lord Jesus, help me to see you in all the suffering people in my community.
NATIONAL BIBLE WEEK
National Bible Week in the United States is annually observed from Sunday to Sunday of Thanksgiving week. The week is devoted to encouraging people to read the Bible, in the belief that it will arouse a positive spiritual force in a world plagued with problems. National Bible Week is promoted by the National Bible Association (originally the Laymen's National Committee), a non-denominational group of businessmen founded in 1940 and devoted to the application of the Golden Rule in daily life. It has been so observed since 1941 when President Franklin D. Roosevelt issued the first national proclamation. In the sixty-six years since, every president has issued a national proclamation, as have many governors and mayors, with U.S. senators and representatives also reading celebratory speeches into the Congressional Record
All Scripture is inspired by God and is useful for teaching, rebuking, correcting and training in righteousness, so that the man of God may be thoroughly equipped for every good work (2 Timothy 3:16-17).
Sunday 23 November 2014
Last Week in Ordinary Time
Week II Psalter. Our Lord Jesus Christ, Universal King.
G. Ezekiel 34:11-12, 15-17. The Lord is my shepherd; there is
nothing I shall want—Ps 22(23):1-3, 5-6. 1 Corinthians 15:20-26, 28. Matthew
25:31-46 [St Clement I; St Columban].
‘Whatever
you do to the least of my brothers and sisters you do to me.’
We are reminded he is still
among us in those in need of his compassion and love. His feet are fastened,
his hands are tied, his tongue silenced. Now it is our turn to be his feet,
hands, voice. Every time we do good to another it makes a difference in the
world because it makes a difference to that one person.
Where do we find Jesus?
Wherever there is need for a word of encouragement, a listening ear, a bowl of
soup, a visit to someone unable to leave their house. It is not only physical
needs, but the needs of the soul and the spirit.
‘The greatest evil in the
world is lack of love, the terrible indifference towards one’s neighbour’
(St Teresa of Calcutta). Lord, may we as your disciples produce the fruits
of love.
MINUTE MEDITATIONS
|
True Freedom
|
Virtues guide our behavior according to the directives of faith
and reason, leading us toward true freedom based on self-control, which fills
us with joy that comes from living a good and moral life.
November
23
Blessed Miguel Agustín Pro
(1891-1927)
Blessed Miguel Agustín Pro
(1891-1927)
¡Viva Cristo Rey! (Long live Christ the
King) were the last words Fr. Pro uttered before he was executed for being a
Catholic priest and serving his flock.
Born into
a prosperous, devout family in Guadalupe de Zacatecas, Mexico, he entered the
Jesuits in 1911, but three years later fled to Granada, Spain, because of
religious persecution in Mexico. He was ordained in Belgium in 1925.
Fr. Pro
immediately returned to Mexico, where he served a Church forced to go
“underground.” He celebrated the Eucharist clandestinely and ministered the
other sacraments to small groups of Catholics.
He and
his brother Roberto were arrested on trumped-up charges of attempting to
assassinate Mexico’s president. Roberto was spared but Miguel was sentenced to
face a firing squad on November 23, 1927. His funeral became a public
demonstration of faith. He was beatified in 1988.
Comment:
When Father Miguel Pro was executed in 1927, no one could have predicted that 52 years later the bishop of Rome would visit Mexico, be welcomed by its president and celebrate open-air Masses before thousands of people. Pope John Paul II made additional trips to Mexico in 1990, 1993, 1999 and 2002. Those who outlawed the Catholic Church in Mexico did not count on the deeply rooted faith of its people and the willingness of many of them, like Miguel Pro, to die as martyrs.
When Father Miguel Pro was executed in 1927, no one could have predicted that 52 years later the bishop of Rome would visit Mexico, be welcomed by its president and celebrate open-air Masses before thousands of people. Pope John Paul II made additional trips to Mexico in 1990, 1993, 1999 and 2002. Those who outlawed the Catholic Church in Mexico did not count on the deeply rooted faith of its people and the willingness of many of them, like Miguel Pro, to die as martyrs.
Quote:
During his homily at the beatification Mass, Pope John Paul II said that Fr. Pro “is a new glory for the beloved Mexican nation, as well as for the Society of Jesus. His life of sacrificing and intrepid apostolate was always inspired by a tireless evangelizing effort. Neither suffering nor serious illness, neither the exhausting ministerial activity, frequently carried out in difficult and dangerous circumstances, could stifle the radiating and contagious joy which he brought to his life for Christ and which nothing could take away (see John 16:22). Indeed, the deepest root of self-sacrificing surrender for the lowly was his passionate love for Jesus Christ and his ardent desire to be conformed to him, even unto death.”
During his homily at the beatification Mass, Pope John Paul II said that Fr. Pro “is a new glory for the beloved Mexican nation, as well as for the Society of Jesus. His life of sacrificing and intrepid apostolate was always inspired by a tireless evangelizing effort. Neither suffering nor serious illness, neither the exhausting ministerial activity, frequently carried out in difficult and dangerous circumstances, could stifle the radiating and contagious joy which he brought to his life for Christ and which nothing could take away (see John 16:22). Indeed, the deepest root of self-sacrificing surrender for the lowly was his passionate love for Jesus Christ and his ardent desire to be conformed to him, even unto death.”
LECTIO DIVINA:
JESUS CHRIST, KING OF THE UNIVERSE (A)
Lectio:
Sunday, November 23, 2014
Jesus identifies himself with the least of his brethren
The criterion for entering the Realm
Mt 25:31-46
The criterion for entering the Realm
Mt 25:31-46
1. Opening prayer
Spirit of truth, sent by Jesus to guide us to the whole truth,
enlighten our minds so that we may understand the Scriptures. You who
overshadowed Mary and made her fruitful ground where the Word of God could
germinate, purify our hearts from all obstacles to the Word. Help us to learn
like her to listen with good and pure hearts to the Word that God speaks to us
in life and in Scripture, so that we may observe the Word and produce good fruit
through our perseverance.
2. Reading
a) The context:
Our text is part of a long eschatological discourse (24:1-25,
46) given by Jesus on the Mount of Olives to his disciples alone (24:3). The
discourse begins with the proclamation of the destruction of Jerusalem in order
to speak of the end of the world. The two events become confused as though they
were one. This part of the discourse ends with the coming of the Son of man
with great power and glory. He will send his angels to gather his elect
(24:30-31). Here the chronological flow of the events proclaimed is interrupted
by the insertion of some parables on the need to watch so as not to be caught
by the coming of the Son of man (24:24-25,30). The eschatological discourse
comes to its literary and theological peak in our text. This text ties up with
24:30-31 and speaks once more of the coming of the Son of man accompanied by
his angels. The gathering of the elect here takes the form of a final
judgement.
b) The text:
When the Son of man comes in his glory, escorted by all the
angels, then he will take his seat on his throne of glory. All nations will be
assembled before him and he will separate people one from another as the
shepherd separates sheep from goats. He will place the sheep on his right hand
and the goats on his left. Then the King will say to those on his right hand,
"Come, you whom my Father has blessed, take as your heritage the kingdom
prepared for you since the foundation of the world. For I was hungry and you
gave me food, I was thirsty and you gave me drink, I was a stranger and you
made me welcome, lacking clothes and you clothed me, sick and you visited me,
in prison and you came to see me." Then the upright will say to him in
reply, "Lord, when did we see you hungry and feed you, or thirsty and give
you drink? When did we see you a stranger and make you welcome, lacking clothes
and clothe you? When did we find you sick or in prison and go to see you?"
And the King will answer, "In truth I tell you, in so far as you did this
to one of the least of these brothers of mine, you did it to me."
Then he will say to those on his left hand, "Go away from me, with your curse upon you, to the eternal fire prepared for the devil and his angels. For I was hungry and you never gave me food, I was thirsty and you never gave me anything to drink, I was a stranger and you never made me welcome, lacking clothes and you never clothed me, sick and in prison and you never visited me." Then it will be their turn to ask, "Lord, when did we see you hungry or thirsty, a stranger or lacking clothes, sick or in prison, and did not come to your help?" Then he will answer, "In truth I tell you, in so far as you neglected to do this to one of the least of these, you neglected to do it to me." And they will go away to eternal punishment, and the upright to eternal life.'
Then he will say to those on his left hand, "Go away from me, with your curse upon you, to the eternal fire prepared for the devil and his angels. For I was hungry and you never gave me food, I was thirsty and you never gave me anything to drink, I was a stranger and you never made me welcome, lacking clothes and you never clothed me, sick and in prison and you never visited me." Then it will be their turn to ask, "Lord, when did we see you hungry or thirsty, a stranger or lacking clothes, sick or in prison, and did not come to your help?" Then he will answer, "In truth I tell you, in so far as you neglected to do this to one of the least of these, you neglected to do it to me." And they will go away to eternal punishment, and the upright to eternal life.'
3. A moment of prayerful silence
so that the Word of God may enter into us and enlighten our
life.
4. Some questions
to help us in our personal reflection.
a) Which criterion does Jesus use for the separation?
b) Who are the least of the brethren with whom Jesus identifies himself?
c) How did Jesus, in his life, show preference for the least?
d) Who are the least of Jesus’ brethren that I meet?
e) Am I capable of seeing, loving and serving Jesus in them?
b) Who are the least of the brethren with whom Jesus identifies himself?
c) How did Jesus, in his life, show preference for the least?
d) Who are the least of Jesus’ brethren that I meet?
e) Am I capable of seeing, loving and serving Jesus in them?
5. A key to the reading
for those who wish to go deeper into the text.
● The Son of man:
The Son of man is a Semitic expression that simply means a human
being (see for instance the parallelism between "man" and "son
of man" in Psalm 8:5). The book of Ezekiel often uses this term with this
meaning when God addresses himself to the prophet as "son of man"
(2:1, 3, 6, 8; 3: 1, 2, 4, 10, 16+) in order to emphasize the distance between
God who is transcendent and the prophet who is but a man. However, in Daniel
7:13-14 the expression acquires a special meaning. The prophet sees
"coming on the clouds of heaven, one like a son of man" who receives
from God "sovereignty, glory and kingship". This text is still
talking of a human being who, however, is introduced into the sphere of God.
The text has been interpreted both in a personal and a collective sense, but
always in a messianic sense. Thus, whether we are dealing with one person or
with all of the People of God, the Son of man is the Messiah who gives rise to
the Realm of God, an eternal and universal realm.
The application of the term "Son of man" to Jesus as it is used in Daniel 7:13-14 is very common in the Gospels. We also find it in Acts 7:56 and the Apocalypse 1:13 and 14:14. Scholars think that Jesus gave himself this title. In the Gospel of Matthew this term is attributed to Jesus especially when he speaks of his passion (17:12, 22; 20:18, 28)), his resurrection as an eschatological event (17: 19; 26:64) and his glorious return (24:30 and 25:31, the beginning of our text).
The application of the term "Son of man" to Jesus as it is used in Daniel 7:13-14 is very common in the Gospels. We also find it in Acts 7:56 and the Apocalypse 1:13 and 14:14. Scholars think that Jesus gave himself this title. In the Gospel of Matthew this term is attributed to Jesus especially when he speaks of his passion (17:12, 22; 20:18, 28)), his resurrection as an eschatological event (17: 19; 26:64) and his glorious return (24:30 and 25:31, the beginning of our text).
● Jesus king, judge and shepherd:
Matthew also gives Jesus the title of king (1:23; 13:41; 16:28;
20:21). The kingship of God is a theme very dear to the Bible. Because Jesus is
the Son of God, he rules together with the Father. In our text the king is
Jesus, but he exercises his royal power in close relationship with the Father.
The elect are "blessed of my Father" and the realm to which they are
invited is the realm prepared for them by God, as the passive form of the verb
indicates. This form of the verb, called the divine passive, is often found in
the Bible and always has God as its implicit subject. In this text, the realm
points to eternal life.
As in Daniel 7 (see especially verses 22, 26 and 27), in our text also the royal status of the Son of man is connected with the judgement. The king, especially in ancient times, has always been considered the supreme judge. The judgement that Jesus exercises is a universal judgement, a judgement that involves all peoples (see v.32). And yet it is not a collective judgement. It is not the peoples that are judged but individual persons.
In the same way, the pastoral symbolism is connected with the royal status. In ancient times, the king was often presented as shepherd of his people. The Old Testament too speaks of God, king of Israel, as shepherd (see for instance Psalm 23, Is 40:11; Ez 34) and the New Testament also applies the title to Jesus (Mt 9:36; 26:31; Jn 10). The shepherds of the Holy Land, in the time of Jesus, shepherded mixed flocks of sheep and goats. However, at night they were separated because sheep sleep in the open while goats prefer to sleep under shelter. In our text the sheep represent the elect because of their superior financial value over goats and because of their white colour that often stands for salvation in the Bible.
As in Daniel 7 (see especially verses 22, 26 and 27), in our text also the royal status of the Son of man is connected with the judgement. The king, especially in ancient times, has always been considered the supreme judge. The judgement that Jesus exercises is a universal judgement, a judgement that involves all peoples (see v.32). And yet it is not a collective judgement. It is not the peoples that are judged but individual persons.
In the same way, the pastoral symbolism is connected with the royal status. In ancient times, the king was often presented as shepherd of his people. The Old Testament too speaks of God, king of Israel, as shepherd (see for instance Psalm 23, Is 40:11; Ez 34) and the New Testament also applies the title to Jesus (Mt 9:36; 26:31; Jn 10). The shepherds of the Holy Land, in the time of Jesus, shepherded mixed flocks of sheep and goats. However, at night they were separated because sheep sleep in the open while goats prefer to sleep under shelter. In our text the sheep represent the elect because of their superior financial value over goats and because of their white colour that often stands for salvation in the Bible.
● The least of my brethren:
Traditionally, this Gospel passage was interpreted to mean that
Jesus identified himself with the poor and marginalized. Jesus will judge
everyone, and especially those who have not had the chance to know his Gospel,
according to the mercy they have shown towards the needy. All have the
opportunity to welcome or reject him, if not personally, at least in the person
of the needy with whom Jesus identifies himself.
Modern exegesis tends to read the text in a more ecclesiological sense. It is placed next to Matthew 10:40-42 and exegetes insist that it is not a question of philanthropy but of a response to the Gospel of the Realm that is spread by Jesus’ brethren, even the most insignificant of them, not by the leaders of the Church only.
The nations, that is the pagans, are therefore invited to welcome the disciples of Jesus who preach the Gospel to them and suffer for its sake, as if they were welcoming Jesus himself. Christians on their part are invited to practise generous hospitality towards their brothers who are itinerant preachers of the Gospel and who suffer persecution (see 2Jn 5-8). In this manner they would show the authenticity of their commitment as disciples.
In the context of Matthew’s Gospel, this latter interpretation is probably more accurate. However, in the context of the whole of the Bible (see for instance Is 58:7; Jer 2:1-9; 1Jn 3:16-19) the first interpretation cannot be set aside entirely.
Modern exegesis tends to read the text in a more ecclesiological sense. It is placed next to Matthew 10:40-42 and exegetes insist that it is not a question of philanthropy but of a response to the Gospel of the Realm that is spread by Jesus’ brethren, even the most insignificant of them, not by the leaders of the Church only.
The nations, that is the pagans, are therefore invited to welcome the disciples of Jesus who preach the Gospel to them and suffer for its sake, as if they were welcoming Jesus himself. Christians on their part are invited to practise generous hospitality towards their brothers who are itinerant preachers of the Gospel and who suffer persecution (see 2Jn 5-8). In this manner they would show the authenticity of their commitment as disciples.
In the context of Matthew’s Gospel, this latter interpretation is probably more accurate. However, in the context of the whole of the Bible (see for instance Is 58:7; Jer 2:1-9; 1Jn 3:16-19) the first interpretation cannot be set aside entirely.
6. Psalm 72
The Messiah-King promotes justice and peace
Give the king thy justice,
O God, and thy righteousness to the royal son!
May he judge thy people with righteousness,
and thy poor with justice!
O God, and thy righteousness to the royal son!
May he judge thy people with righteousness,
and thy poor with justice!
Let the mountains bear prosperity for the people,
and the hills, in righteousness!
May he defend the cause of the poor of the people,
give deliverance to the needy,
and crush the oppressor!
May he live while the sun endures,
and as long as the moon,
throughout all generations!
and the hills, in righteousness!
May he defend the cause of the poor of the people,
give deliverance to the needy,
and crush the oppressor!
May he live while the sun endures,
and as long as the moon,
throughout all generations!
May he be like rain that falls on the mown grass,
like showers that water the earth!
In his days may righteousness flourish,
and peace abound, till the moon be no more!
May he have dominion from sea to sea,
and from the River to the ends of the earth!
like showers that water the earth!
In his days may righteousness flourish,
and peace abound, till the moon be no more!
May he have dominion from sea to sea,
and from the River to the ends of the earth!
May his foes bow down before him,
and his enemies lick the dust!
May the kings of Tarshish and of the isles render him tribute,
may the kings of Sheba and Seba bring gifts!
May all kings fall down before him,
all nations serve him!
and his enemies lick the dust!
May the kings of Tarshish and of the isles render him tribute,
may the kings of Sheba and Seba bring gifts!
May all kings fall down before him,
all nations serve him!
For he delivers the needy when he calls,
the poor and him who has no helper.
He has pity on the weak and the needy,
and saves the lives of the needy.
From oppression and violence he redeems their life;
and precious is their blood in his sight.
the poor and him who has no helper.
He has pity on the weak and the needy,
and saves the lives of the needy.
From oppression and violence he redeems their life;
and precious is their blood in his sight.
Long may he live, may gold of Sheba be given to him!
May prayer be made for him continually,
and blessings invoked for him all the day!
May there be abundance of grain in the land;
on the tops of the mountains may it wave;
may its fruit be like Lebanon;
and may men blossom forth from the cities like the grass of the field!
May his name endure for ever,
his fame continue as long as the sun!
May men bless themselves by him,
all nations call him blessed!
May prayer be made for him continually,
and blessings invoked for him all the day!
May there be abundance of grain in the land;
on the tops of the mountains may it wave;
may its fruit be like Lebanon;
and may men blossom forth from the cities like the grass of the field!
May his name endure for ever,
his fame continue as long as the sun!
May men bless themselves by him,
all nations call him blessed!
Blessed be the Lord, the God of Israel,
who alone does wondrous things.
Blessed be his glorious name for ever;
may his glory fill the whole earth! Amen and Amen!
who alone does wondrous things.
Blessed be his glorious name for ever;
may his glory fill the whole earth! Amen and Amen!
7. Closing prayer
Lord God, you have set Jesus, your Son, to be universal king and
judge. He will come at the end of time to judge all the nations. He comes to us
every day in a thousand ways and asks us to welcome him. We meet him in the
Word and in the broken bread. But we also meet him in our broken brothers and
sisters, disfigured by hunger, oppression, injustice, sickness and the stigma
of our society. Open our hearts that we may welcome him today in our lives so
that we may be welcomed by him in the eternity of his realm.
We ask this through the same Christ our Lord. Amen.
We ask this through the same Christ our Lord. Amen.
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