Twenty-first Sunday in Ordinary Time
Lectionary: 122
Lectionary: 122
Joshua gathered
together all the tribes of Israel at Shechem,
summoning their elders, their leaders,
their judges, and their officers.
When they stood in ranks before God,
Joshua addressed all the people:
“If it does not please you to serve the LORD,
decide today whom you will serve,
the gods your fathers served beyond the River
or the gods of the Amorites in whose country you are now dwelling.
As for me and my household, we will serve the LORD.”
But the people answered,
“Far be it from us to forsake the LORD
for the service of other gods.
For it was the LORD, our God,
who brought us and our fathers up out of the land of Egypt,
out of a state of slavery.
He performed those great miracles before our very eyes
and protected us along our entire journey
and among the peoples through whom we passed.
Therefore we also will serve the LORD, for he is our God.”
summoning their elders, their leaders,
their judges, and their officers.
When they stood in ranks before God,
Joshua addressed all the people:
“If it does not please you to serve the LORD,
decide today whom you will serve,
the gods your fathers served beyond the River
or the gods of the Amorites in whose country you are now dwelling.
As for me and my household, we will serve the LORD.”
But the people answered,
“Far be it from us to forsake the LORD
for the service of other gods.
For it was the LORD, our God,
who brought us and our fathers up out of the land of Egypt,
out of a state of slavery.
He performed those great miracles before our very eyes
and protected us along our entire journey
and among the peoples through whom we passed.
Therefore we also will serve the LORD, for he is our God.”
R. (9a) Taste and see the goodness of the Lord.
I will bless the LORD at all times;
his praise shall be ever in my mouth.
Let my soul glory in the LORD;
the lowly will hear me and be glad.
R. Taste and see the goodness of the Lord.
The LORD has eyes for the just,
and ears for their cry.
The LORD confronts the evildoers,
to destroy remembrance of them from the earth.
R. Taste and see the goodness of the Lord.
When the just cry out, the LORD hears them,
and from all their distress he rescues them.
The LORD is close to the brokenhearted;
and those who are crushed in spirit he saves.
R. Taste and see the goodness of the Lord.
Many are the troubles of the just one,
but out of them all the LORD delivers him;
he watches over all his bones;
not one of them shall be broken.
R. Taste and see the goodness of the Lord.
I will bless the LORD at all times;
his praise shall be ever in my mouth.
Let my soul glory in the LORD;
the lowly will hear me and be glad.
R. Taste and see the goodness of the Lord.
The LORD has eyes for the just,
and ears for their cry.
The LORD confronts the evildoers,
to destroy remembrance of them from the earth.
R. Taste and see the goodness of the Lord.
When the just cry out, the LORD hears them,
and from all their distress he rescues them.
The LORD is close to the brokenhearted;
and those who are crushed in spirit he saves.
R. Taste and see the goodness of the Lord.
Many are the troubles of the just one,
but out of them all the LORD delivers him;
he watches over all his bones;
not one of them shall be broken.
R. Taste and see the goodness of the Lord.
Brothers and
sisters:
Be subordinate to one another out of reverence for Christ.
Wives should be subordinate to their husbands as to the Lord.
For the husband is head of his wife
just as Christ is head of the church,
he himself the savior of the body.
As the church is subordinate to Christ,
so wives should be subordinate to their husbands in everything.
Husbands, love your wives,
even as Christ loved the church
and handed himself over for her to sanctify her,
cleansing her by the bath of water with the word,
that he might present to himself the church in splendor,
without spot or wrinkle or any such thing,
that she might be holy and without blemish.
So also husbands should love their wives as their own bodies.
He who loves his wife loves himself.
For no one hates his own flesh
but rather nourishes and cherishes it,
even as Christ does the church,
because we are members of his body.
For this reason a man shall leave his father and his mother
and be joined to his wife,
and the two shall become one flesh.
This is a great mystery,
but I speak in reference to Christ and the church.
Be subordinate to one another out of reverence for Christ.
Wives should be subordinate to their husbands as to the Lord.
For the husband is head of his wife
just as Christ is head of the church,
he himself the savior of the body.
As the church is subordinate to Christ,
so wives should be subordinate to their husbands in everything.
Husbands, love your wives,
even as Christ loved the church
and handed himself over for her to sanctify her,
cleansing her by the bath of water with the word,
that he might present to himself the church in splendor,
without spot or wrinkle or any such thing,
that she might be holy and without blemish.
So also husbands should love their wives as their own bodies.
He who loves his wife loves himself.
For no one hates his own flesh
but rather nourishes and cherishes it,
even as Christ does the church,
because we are members of his body.
For this reason a man shall leave his father and his mother
and be joined to his wife,
and the two shall become one flesh.
This is a great mystery,
but I speak in reference to Christ and the church.
Brothers and
sisters:
Live in love, as Christ loved us.
Husbands, love your wives,
even as Christ loved the church
and handed himself over for her to sanctify her,
cleansing her by the bath of water with the word,
that he might present to himself the church in splendor,
without spot or wrinkle or any such thing,
that she might be holy and without blemish.
So also husbands should love their wives as their own bodies.
He who loves his wife loves himself.
For no one hates his own flesh
but rather nourishes and cherishes it,
even as Christ does the church,
because we are members of his body.
For this reason a man shall leave his father and his mother
and be joined to his wife,
and the two shall become one flesh.
This is a great mystery,
but I speak in reference to Christ and the church.
Live in love, as Christ loved us.
Husbands, love your wives,
even as Christ loved the church
and handed himself over for her to sanctify her,
cleansing her by the bath of water with the word,
that he might present to himself the church in splendor,
without spot or wrinkle or any such thing,
that she might be holy and without blemish.
So also husbands should love their wives as their own bodies.
He who loves his wife loves himself.
For no one hates his own flesh
but rather nourishes and cherishes it,
even as Christ does the church,
because we are members of his body.
For this reason a man shall leave his father and his mother
and be joined to his wife,
and the two shall become one flesh.
This is a great mystery,
but I speak in reference to Christ and the church.
R. Alleluia, alleluia.
Your words, Lord, are Spirit and life;
you have the words of everlasting life.
R. Alleluia, alleluia.
Your words, Lord, are Spirit and life;
you have the words of everlasting life.
R. Alleluia, alleluia.
Many of
Jesus’disciples who were listening said,
“This saying is hard; who can accept it?”
Since Jesus knew that his disciples were murmuring about this,
he said to them, “Does this shock you?
What if you were to see the Son of Man ascending
to where he was before?
It is the spirit that gives life,
while the flesh is of no avail.
The words I have spoken to you are Spirit and life.
But there are some of you who do not believe.”
Jesus knew from the beginning the ones who would not believe
and the one who would betray him.
And he said,
“For this reason I have told you that no one can come to me
unless it is granted him by my Father.”
As a result of this,
many of his disciples returned to their former way of life
and no longer accompanied him.
Jesus then said to the Twelve, “Do you also want to leave?”
Simon Peter answered him, “Master, to whom shall we go?
You have the words of eternal life.
We have come to believe
and are convinced that you are the Holy One of God.”
“This saying is hard; who can accept it?”
Since Jesus knew that his disciples were murmuring about this,
he said to them, “Does this shock you?
What if you were to see the Son of Man ascending
to where he was before?
It is the spirit that gives life,
while the flesh is of no avail.
The words I have spoken to you are Spirit and life.
But there are some of you who do not believe.”
Jesus knew from the beginning the ones who would not believe
and the one who would betray him.
And he said,
“For this reason I have told you that no one can come to me
unless it is granted him by my Father.”
As a result of this,
many of his disciples returned to their former way of life
and no longer accompanied him.
Jesus then said to the Twelve, “Do you also want to leave?”
Simon Peter answered him, “Master, to whom shall we go?
You have the words of eternal life.
We have come to believe
and are convinced that you are the Holy One of God.”
Scripture Study, Aug.
23, 2015
August 23, 2015
Twenty-First Sunday of Ordinary Time
This week we celebrate the Twenty-First Sunday
of Ordinary Time. The first reading leads us to consider the matter of choice.
In a very real sense the choice for God must be made every day and often
several times a day in various ways. Few of us actually choose against God but
I am prodded by the reading to consider in what ways do I (perhaps subtly)
avoid making a choice for God? The second reading emphasizes the unity that
must exist in the body of Christ and the intimate relationship between Jesus
and His followers. I must ask myself to what extent have I been faithful to
that unity and how well have I lived out the love that such an intimate
relationship with the Savior calls for? After reading from the “Bread of Life
Discourse” in Chapter 6 of John’s Gospel for the last four weekends, we hear
the conclusion of that speech today. The Gospel reading leads me to ask myself,
Am I among those who walk away or do I, like Peter and the Twelve, believe that
Jesus “has the words of eternal life?” If I do believe, then How well do I
express the love embodied by that belief to the world around me?
First Reading: Joshua 24:1-2a,15-17,18b
1 Joshua gathered together all the tribes of Israel at
Shechem, summoning their elders, their leaders, their judges and their officers.
When they stood in ranks before God, 2 Joshua addressed
all the people: “Thus says the LORD, the God of Israel: In times past your
fathers, down to Terah, father of Abraham and Nahor, dwelt beyond the River and
served other gods.
15 If it does not please you to serve the LORD, decide today
whom you will serve, the gods your fathers served beyond the River or the gods
of the Amorites in whose country you are dwelling. As for me and my household,
we will serve the LORD.”
16 But the people answered, “Far be it from us to forsake the
LORD for the service of other gods. 17 For it was the
LORD, our God, who brought us and our fathers up out of the land of Egypt, out
of a state of slavery. He performed those great miracles before our very eyes
and protected us along our entire journey and among all the peoples through
whom we passed.
18b Therefore we also will serve the LORD, for he is our God.”
NOTES on First Reading:
* 24:1 The wording is almost exactly the same
as 23:2. The presence of the ark is implied but not mentioned explicitly (See
also 8:33).
* 24:2-4 This is a summary of the events of
Gen 5-6 without any mention of the Joseph stories.
* 24:5-6 The language in this second
Deuteronomic summary of this chapter is similar to 1 Sam 12:8.
* 24:7 The shift from direct speech by Yahweh
to third person narrative occurs in both the Masoretic Text (Jewish Bible text)
and the Septuagint (ancient Greek translation of the Old Testament) although in
the former it occurs in this verse only while in the later it continues through
verse 13. The redactional (editing) history is quite complicated and can not be
unraveled with certainty at this time. An analogous point of view shift occurs
in 1 Sam 12:11.
The summary of the Exodus events given here
appears to be an independent biblical tradition. This is highlighted by usage
of the unique word, “darkness” and the unusual formulation, “he brought the sea
upon them.”
* 24:9-10 Here too, the basic story line is
familiar but the details are different from other biblical accounts indicating
that independent traditions are being used. Nowhere else is there a reference
to a battle with Balak (Deut 3:9; Judges 11:25). The third person reference to
Israel is also odd. Balaam is negatively portrayed here as one who wanted to
curse Israel (See Numbers 23:1-24:25).
* 24:15 A choice between Yahweh and other gods
is also found in 1 Kgs 18:21 but that choice follows an action of Yahweh in
contrast to silence by Baal. Elsewhere, false gods are chosen (Judg 10:14; Isa
41:24).
* 24:17-18 This affirmation expresses the
essence of Israel as a confederation whose principle of unity was worship of
the one true God alone. Having accepted Yahweh alone as their God the people
are able to include themselves as having participated in the formative experience
of the exodus events.
Second Reading: Ephesians 5:21-32
21 Be subordinate to one another out of reverence for
Christ. 22 Wives should be subordinate to their
husbands as to the Lord. 23 For the husband
is head of his wife just as Christ is head of the church, he himself the savior
of the body.24 As the church is subordinate to Christ,
so wives should be subordinate to their husbands in everything. 25Husbands, love your wives, even as Christ loved the church and
handed himself over for her 26 to sanctify her,
cleansing her by the bath of water with the word, 27 that he might present to himself the church in splendor,
without spot or wrinkle or any such thing, that she might be holy and without
blemish. 28 So (also) husbands should love their
wives as their own bodies. He who loves his wife loves himself. 29 For no one hates his own flesh but rather nourishes and
cherishes it, even as Christ does the church, 30 because we are members of his body.
31 “For this reason a man shall leave
(his) father and (his) mother
and be joined to his wife,
and the two shall become one flesh.”
(his) father and (his) mother
and be joined to his wife,
and the two shall become one flesh.”
32 This is a great mystery, but I speak in reference to
Christ and the church.
NOTES on Second Reading:
* 5:21-6:9 Household codes of conduct are
found in the New Testament in the Deutero-Pauline (written so as to appear to
be from Paul and somewhat in the style of Paul but probably not actually
written by Paul) epistles and in 1 Peter. They were adapted from Greco-Roman
popular philosophy by New Testament authors to assist in the moral instruction
of Christians. They depict the Christian household as a hierarchically ordered
social unit, probably as a response to accusations that Christianity undermined
the fabric of society and spread discord within families.
Typically, the New Testament writers accepted
the basic social order adhered to in the common Greco-Roman codes of conduct
but they ascribed specifically Christian motivations as the basis for the
imperatives expressed in the codes.
In spite of the arguments presented for and against these “code of conduct” sections by those seeking to justify their personal desires and those seeking to use scripture to dominate others, the main point of these “code of conduct” sections whenever they appear in the New Testament is that Christians have a responsibility to behave lovingly toward others. Thus they are to treat one another with care and reverence. We must not miss this main message because it is expressed in the language expressing the social structure of the first century. The basic Christian way of life has not changed even though we would certainly phrase it differently today.
In spite of the arguments presented for and against these “code of conduct” sections by those seeking to justify their personal desires and those seeking to use scripture to dominate others, the main point of these “code of conduct” sections whenever they appear in the New Testament is that Christians have a responsibility to behave lovingly toward others. Thus they are to treat one another with care and reverence. We must not miss this main message because it is expressed in the language expressing the social structure of the first century. The basic Christian way of life has not changed even though we would certainly phrase it differently today.
* 5:22 Paul here follows one of the common
literary conventions of the day. It was a common practice of that time for
morality writers to list the duties and responsibilities of various members of
a society or of a family. A similar listing of household duties is found in Col
3:18-4:1 and 1Peter 2:18-3:7. One of the common criticisms of Christianity in
those days was that it preached rebelion and disregard for authority. Pagans
saw it as a threat to the structures of society and a danger to the stability
of the home and the empire. The advice Paul gives is pretty much in line with
the roles established by pagan socity. He is faced with society as it was in
the first century so he advised each member of that society to live out his/her
role but to do it “in the Lord.” While the outward appearances might not seem
much different, the motivation and guiding spirit of the actions were to be
based in Christ. So then the wife submits not because society forces her to but
to further the interests of “the kingdom.” Just as Christ used His authority
over the church to save her and bring her to the Father, the husband is to use
the authority that society gives him over his family, not to dominate and seek
his own selfish satisfaction but rather to aid in the salvation and spiritual
development of his family and household.
* As in Colossians 3:18 the Greek word used
here for submit is “hupotasso,” a Greek military term meaning “to arrange
[troop divisions] in a military fashion under the command of a leader.” In
non-military use, it came to mean “a voluntary attitude of giving in,
cooperating, assuming responsibility, and carrying a burden”. Paul previously
mentioned this injunction is based in #Eph 3:18. Similar views are found in
#1Peter 3:1-7.
* 5:25-30 This rather extensive instruction
given to husbands concerning their treatment of their wives is a unique
contribution by this author and is very unusual in the literature of family
relationships in the ancient world. The author’s primary concern is to comment
on the relationship between the Christian community and Christ. Christ’s love
for His body, the church, is the model for a husband’s love for his wife. The
relationship between a husband and wife is to reflect the closeness between
Christ and His Church.
* 5:31 This verse quotes Gen 2:24 and
continues with an interpretation.
* 5:32 The idea here is that the true meaning
of scripture passages are often not found in the original setting but hidden
for a later time or for the end of days. Here, the author holds that the true
meaning of Gen 2:24 is found in the union of Christ and His Church. This is
expressed in the household by the union of husband and wife.
Gospel Reading: John 6: 60-69
60 Then many of his disciples who were listening said, “This
saying is hard; who can accept it?” 61 Since Jesus knew
that his disciples were murmuring about this, he said to them, “Does this shock
you? 62 What if you were to see the Son of Man
ascending to where he was before? 63 It is the spirit
that gives life, while the flesh is of no avail. The words I have spoken to you
are spirit and life. 64 But there are some of you who do not
believe.” Jesus knew from the beginning the ones who would not believe and the
one who would betray him. 65 And he said,
“For this reason I have told you that no one can come to me unless it is
granted him by my Father.”
66 As a result of this, many (of) his disciples returned to
their former way of life and no longer accompanied him. 67Jesus then said to the Twelve, “Do you also want to
leave?” 68 Simon Peter answered him, “Master, to
whom shall we go? You have the words of eternal life. 69 We have come to believe and are convinced that you are the
Holy One of God.”
NOTES on Gospel:
* 6:60 Something about Jesus was seen as being
particularly scandalous. The communal concern in the previous section, Jesus’
claim to give His flesh as the bread of life, and the fact that the disciples
are being addressed all suggest that the eucharistic discourse is the source of
the division.
* 6:61-62 Using a common rabbinical technique,
Jesus replies by contrasting a “lessor thing” which scandalizes the audience
with a greater truth. This inclines us to think that the whole earlier
discourse is the object of these comments. In this type of comparison it is
characteristic of these “lessor things” that they can be understood as images
used within Judaism. Combining wisdom language and speculation about heavenly
manna makes the earlier part of the discourse intelligible. The “greater thing”
that remains to be seen is the Son of Man ascending back to His heavenly glory
(1:51; 3:13).
* 6:63 The first half of this verse points
back to the contrast between what comes from the flesh and what comes from the
Spirit in 3:6. Only the person “born of the Spirit” will be able to accept the
truth of Jesus’ words.
The second half of this verse points back to
the life-giving power of Jesus’ words which had been the subject of the
previous discourse.
* 6:64-65 These verses seem to relativize the
disruption caused by disbelief among Jesus’ own disciples by repeating the
notion that faith is only possible for the person drawn to Jesus by the Father
(5:38; 6:37; 8:25,46-47; 10:25-26).
* 6:66 A large group of disciples depart
almost as if to illustrate Jesus’ words. This verse ends the section and
introduces the new section about the confession of Peter.
* 6:67-69 This section is the last of the
traditional material that has been taken over into the narrative. In the
Synoptic parallel, Peter’s confession served to show that the disciples had
begun to perceive Jesus as the Messiah. In John, these Christological titles
have been ascribed to Him from the beginning. Here Peter’s confession serves to
echo Jesus’ own words in 6:63b. This is the first explicit reference to “the
Twelve” in John. The narrator seems to presume that the reader already knows
who that group is, that Jesus chose them and that Peter served as their
spokesman.
Meditation: "You have the words of everlasting life"
Why do some find it easier while others find it harder to accept
the claims which Jesus made? Many were attracted to Jesus because he offered
them something irresistible - a visible sign of God's mercy and favor which
Jesus demonstrated in his wonderful works of healing, deliverance, and
miraculous signs, including the multiplication of the loaves and fish when he
feed the five thousand who had gathered to hear him speak. Many stumbled,
however, when Jesus made claims which only God can make. Jesus' discourse
on "eating his flesh and drinking his blood" (see
John 6:51-59) which pointed to the Last Supper, caused offence to many of his
followers.
Jesus claimed to be the bread of heaven, the very life of God
given to us as spiritual food to sustain us on our journey to our promised
homeland with the Father in heaven. Jesus did not leave any middle ground for
his hearers. They must either accept his word as divine or reject it as the
claim of an imposter. Even the apostles admitted that this was a "hard
saying". This expression meant that it was not just hard to understand,
but hard to accept. Jesus pressed the issue with his beloved disciples because
he wanted to test their faith and loyalty to him as the Holy One sent from the
Father in heaven. Jesus promised his disciples nothing less than the full
blessing of eternal life and union with God. Jesus assures his disciples that
it is his heavenly Father who gives the invitation and the grace to believe and
follow even in the "hard sayings". Jesus knew that some would not
only reject him and his word, but would do so with violence fueled by hatred,
envy, and even betrayal by one of his own disciples.
Jesus told his disciples that his words were "spirit and
life" (John 6:63) - his words came from the heavenly Father who is the
Author of life and the One who breathes his Spirit into those who believe in
him. Through the gift of faith Peter was able to receive spiritual revelation
of who Jesus truly is - the Holy One of God, the eternal Son sent from the
Father in heaven to redeem a fallen human race and reconcile them with God.
How does God help us grow in faith and trust in his word, even
the hard sayings which are difficult to understand? Faith is a gift which God
freely gives to those who listen to his word and who put their trust in him.
Faith is a personal response to God's revelation of himself. Faith is neither
blind nor ignorant. It is based on the truth and reliability of God's word.
True faith seeks understanding. Saint Augustine of Hippo (354-430 AD) said,
"I believe in order to understand, and I understand the better to
believe." The Lord Jesus offers all of his followers his life-giving word
and Spirit to help us grow in our knowledge and understanding of God.
Paul the Apostle tells us that it is the work of the Holy Spirit
who enlightens the eyes of our heart and mind to
understand the truth and wisdom which comes from God (Ephesians 1:17-18). Faith
is the key to understanding and experiencing God's action and work in our
personal lives. Paul the Apostle tells us that "God's love has been poured
into our hearts through the Holy Spirit which has been given to us"
(Romans 5:5). We can know God personally, and we grow in recognizing his voice
as we listen to his word and obey his instruction. Do you believe, as Peter
did, that Jesus has the words of everlasting lifeand the power to
change and transform your life? Ask the Lord Jesus to increase your faith that
you may grow in knowing, loving, and serving him as your Lord and Redeemer,
Teacher and Healer, Master and Savior.
"Lord Jesus, you have the words of everlasting life. Help
me to cast aside all doubt and fear so that I may freely embrace your word with
complete trust and joy. I surrender all to you. Be the Lord of my life and the
Ruler of my heart. May there be nothing which hinders me from trusting in your
love and following your will."
TWENTY-FIRST SUNDAY IN ORDINARY TIME
SUNDAY, AUGUST 23, JOHN 6:60-69(Joshua 24:1-2a, 15-17, 18b; Psalm 34; Ephesians 5:21-32)
SUNDAY, AUGUST 23, JOHN 6:60-69(Joshua 24:1-2a, 15-17, 18b; Psalm 34; Ephesians 5:21-32)
KEY VERSE: "Lord, to whom can we go? You have the words of eternal life" (v 68).
TO KNOW: Jesus' revelation that he was the "bread of life" (v 48) caused division between those who had faith in him and those who did not. The unbelievers murmured against Jesus' teaching, and some of Jesus' own disciples doubted his words. Jesus did not retract his teaching but invited his followers to a deeper faith in this mystery that could only be understood through God's grace. If they could not believe that he was God's Word become flesh, what would they think when he ascended to his Father in glory? Jesus asked the twelve apostles if they too planned to leave him. Peter, the leader of the future Church, confessed his faith in the life-giving words of Jesus. There was no one else to whom he could go. The twelve apostles are mirrors of ourselves, flawed but graced human beings.
TO LOVE: Do my words help to bring others to faith or lead them astray?
TO SERVE: Lord Jesus, help me to believe your word of life.
Sunday 23 August 2015
SUN 23RD.
21st Sunday in Ordinary Time.
Joshua
24:1-2, 15-18. Taste and see the goodness of the Lord—Ps
33(34):2-3, 16-23. Ephesians 5:21-32. John 6:60-69 [St Rose of Lima].
Many people left Jesus and walked no more with him.
These are
perhaps some of the saddest words ever written: people turn away from the Lord
of life. At the Last Supper, I wonder if the penny dropped for the apostles
when they recalled Jesus’ words, ‘This is my body, my blood’ and realised this
was what he meant. Once, at the consecration, a priest said, ‘Do this and
remember me’ and it sounded more human than ‘in commemoration of me’, for
someone facing death.
Life can
be a paradox and full of confusion, but who else offers what Jesus offers and,
indeed, where else would we go? Over the years we hang in there, remembering St
Patrick’s hymn:
‘Christ
my light and only way. Christ my lantern night and day. Christ be my unchanging
friend, guide and shepherd to the end.’
MINUTE MEDITATIONS
|
Lord, Give Me Strength
|
Lord, hold my hand. Help me to rely on only you. Help me be brave
enough to open my eyes to the kingdom of heaven.
August
23
St. Rose of Lima
(1586-1617)
St. Rose of Lima
(1586-1617)
The first canonized saint of the New World has one characteristic
of all saints—the suffering of opposition—and another characteristic which is
more for admiration than for imitation—excessive practice of mortification.
She was
born to parents of Spanish descent in Lima, Peru, at a time when South America
was in its first century of evangelization. She seems to have taken Catherine
of Siena (April 29) as a model, in spite of the objections and ridicule of
parents and friends.
The
saints have so great a love of God that what seems bizarre to us, and is indeed
sometimes imprudent, is simply a logical carrying out of a conviction that
anything that might endanger a loving relationship with God must be rooted out.
So, because her beauty was so often admired, Rose used to rub her face with
pepper to produce disfiguring blotches. Later, she wore a thick circlet of
silver on her head, studded on the inside, like a crown of thorns.
When her
parents fell into financial trouble, she worked in the garden all day and sewed
at night. Ten years of struggle against her parents began when they tried to
make Rose marry. They refused to let her enter a convent, and out of obedience
she continued her life of penance and solitude at home as a member of the Third
Order of St. Dominic. So deep was her desire to live the life of Christ that
she spent most of her time at home in solitude.
During
the last few years of her life, Rose set up a room in the house where she cared
for homeless children, the elderly and the sick. This was a beginning of social
services in Peru. Though secluded in life and activity, she was brought to the
attention of Inquisition interrogators, who could only say that she was
influenced by grace.
What
might have been a merely eccentric life was transfigured from the inside. If we
remember some unusual penances, we should also remember the greatest thing
about Rose: a love of God so ardent that it withstood ridicule from without,
violent temptation and lengthy periods of sickness. When she died at 31, the
city turned out for her funeral. Prominent men took turns carrying her coffin.
Comment:
It is easy to dismiss excessive penances of the saints as the expression of a certain culture or temperament. But a woman wearing a crown of thorns may at least prod our consciences. We enjoy the most comfort-oriented life in human history. We eat too much, drink too much, use a million gadgets, fill our eyes and ears with everything imaginable. Commerce thrives on creating useless needs on which to spend our money. It seems that when we have become most like slaves, there is the greatest talk of “freedom.” Are we willing to discipline ourselves in such an atmosphere?
It is easy to dismiss excessive penances of the saints as the expression of a certain culture or temperament. But a woman wearing a crown of thorns may at least prod our consciences. We enjoy the most comfort-oriented life in human history. We eat too much, drink too much, use a million gadgets, fill our eyes and ears with everything imaginable. Commerce thrives on creating useless needs on which to spend our money. It seems that when we have become most like slaves, there is the greatest talk of “freedom.” Are we willing to discipline ourselves in such an atmosphere?
Quote:
“If your hand or your foot causes you to sin, cut it off and throw it away. It is better for you to enter into life maimed or crippled than with two hands or two feet to be thrown into eternal fire. And if your eye causes you to sin, tear it out and throw it away. It is better for you to enter into life with one eye than with two eyes to be thrown into fiery Gehenna” (Matthew 18:8–9).
“If your hand or your foot causes you to sin, cut it off and throw it away. It is better for you to enter into life maimed or crippled than with two hands or two feet to be thrown into eternal fire. And if your eye causes you to sin, tear it out and throw it away. It is better for you to enter into life with one eye than with two eyes to be thrown into fiery Gehenna” (Matthew 18:8–9).
Patron Saint of:
Americas
Florists
Latin America
Peru
Philippines
South America
Americas
Florists
Latin America
Peru
Philippines
South America
LECTIO: 21ST
SUNDAY OF ORDINARY TIME (B)
Lectio:
Sunday, August 23, 2015
The disciples' heart tested by the Word of the Lord.
The challenge: to keep faith in the Father and the Son
or to side with the evil one.
John 6: 60-69
The challenge: to keep faith in the Father and the Son
or to side with the evil one.
John 6: 60-69
1. Opening prayer
Lord, your Word is sweet, it is like a honeycomb, it is not hard nor is it bitter. It may burn like fire, it may be like the hammer that breaks rock, it may be the sharp sword that pierces and separates the soul… but, Lord, your Word is sweet! Grant that I may listen to it that it may be gentle music, a song and an echo to my ears, my memory and my intellect. I offer my whole being to you and ask you to grant that I may listen faithfully, sincerely, strongly. Lord. grant that I may keep my ears and heart fixed on your lips, your voice, so that not one word may be in vain. Pour forth your Holy Spirit to be like living water watering my field so that it may bear fruit, thirty, sixty and a hundredfold. Lord, draw me, grant that I may come to you, because, you know… where shall I go, to whom on this earth if not to you?
Lord, your Word is sweet, it is like a honeycomb, it is not hard nor is it bitter. It may burn like fire, it may be like the hammer that breaks rock, it may be the sharp sword that pierces and separates the soul… but, Lord, your Word is sweet! Grant that I may listen to it that it may be gentle music, a song and an echo to my ears, my memory and my intellect. I offer my whole being to you and ask you to grant that I may listen faithfully, sincerely, strongly. Lord. grant that I may keep my ears and heart fixed on your lips, your voice, so that not one word may be in vain. Pour forth your Holy Spirit to be like living water watering my field so that it may bear fruit, thirty, sixty and a hundredfold. Lord, draw me, grant that I may come to you, because, you know… where shall I go, to whom on this earth if not to you?
2. Reading
a) Placing the passage in its proper context:
These are the concluding verses of the great chapter six of
John's Gospel, where the Evangelist presents his "Eucharistic
theology". This conclusion is the climax of the chapter, because the Word
leads us deeper into and towards the centre of things; from the crowd at the
start of the chapter, to the Jews who discuss with Jesus in the synagogue in
Capernaum, to the disciples, to the twelve, even to Peter, the only one who
stands for each one of us, alone, face to face with the Lord Jesus. Here we
hear the reply to Jesus' teaching, to the Word sown abundantly in the heart of
his listeners. Here we verify whether the soil of the heart produces thorns and
weeds or green shoots that produce ears and finally good corn in the ears.
b) An aid to the reading of the passage:
b) An aid to the reading of the passage:
v. 60: Some disciples condemn the Word of the Lord and thus also
Jesus himself who is the Word of God. God is not seen as a good Father who
speaks to his children, but as a hard master (Mt 25: 24), with whom it is not
possible to enter into dialogue.
vv. 61-65: Jesus unveils the incredulity and hardness of heart of his disciples and reveals his mysteries of salvation: his ascension into heaven, the gift of the Holy Spirit and our participation in the divine life. But these mysteries can only be understood and accepted by the wisdom of a docile heart, capable of listening, and not by means of physical intelligence.
v. 66: This verse reveals the first great betrayal by many disciples who have failed to understand the true teaching of Jesus. Instead of turning their gaze on the Master, they turn their backs on him and thus interrupt communion and no longer walk with him.
vv. 67-69: Jesus now addresses himself to the twelve, his most intimate friends, and places before them a final and absolute choice, whether to stay with him or go away. Peter answers on behalf of all and proclaims the faith of the Church in Jesus as Son of God and in his Word, which is the true source of life.
vv. 61-65: Jesus unveils the incredulity and hardness of heart of his disciples and reveals his mysteries of salvation: his ascension into heaven, the gift of the Holy Spirit and our participation in the divine life. But these mysteries can only be understood and accepted by the wisdom of a docile heart, capable of listening, and not by means of physical intelligence.
v. 66: This verse reveals the first great betrayal by many disciples who have failed to understand the true teaching of Jesus. Instead of turning their gaze on the Master, they turn their backs on him and thus interrupt communion and no longer walk with him.
vv. 67-69: Jesus now addresses himself to the twelve, his most intimate friends, and places before them a final and absolute choice, whether to stay with him or go away. Peter answers on behalf of all and proclaims the faith of the Church in Jesus as Son of God and in his Word, which is the true source of life.
c) The text:
60 Many of his disciples, when they heard it, said, "This is a hard saying; who can listen to it?"
61 But Jesus, knowing in himself that his disciples murmured at it, said to them, "Do you take offence at this? 62 Then what if you were to see the Son of man ascending where he was before? 63 It is the spirit that gives life, the flesh is of no avail; the words that I have spoken to you are spirit and life. 64 But there are some of you that do not believe." For Jesus knew from the first who those were that did not believe, and who it was that would betray him. 65 And he said, "This is why I told you that no one can come to me unless it is granted him by the Father."
66 After this many of his disciples drew back and no longer went about with him.
67 Jesus said to the twelve, "Do you also wish to go away?" 68 Simon Peter answered him, "Lord, to whom shall we go? You have the words of eternal life; 69 and we have believed, and have come to know, that you are the Holy One of God."
3. A moment of silent prayer
I have received the Gift, the grace, I have listened to the Word of the Lord, now I do not wish to murmur (v. 61), I do not wish to be scandalised (v. 61), nor do I wish to be confused by incredulity (v. 64). I do not wish to betray my Master (v. 64), I do not wish to withdraw and not walk with him any longer (v. 66)… I wish to remain with the Lord at all times! In the silence of my heart, I repeat endlessly to him: "Lord to whom shall I go if not to you??!". Behold, Lord, I come…
4. A few questions
60 Many of his disciples, when they heard it, said, "This is a hard saying; who can listen to it?"
61 But Jesus, knowing in himself that his disciples murmured at it, said to them, "Do you take offence at this? 62 Then what if you were to see the Son of man ascending where he was before? 63 It is the spirit that gives life, the flesh is of no avail; the words that I have spoken to you are spirit and life. 64 But there are some of you that do not believe." For Jesus knew from the first who those were that did not believe, and who it was that would betray him. 65 And he said, "This is why I told you that no one can come to me unless it is granted him by the Father."
66 After this many of his disciples drew back and no longer went about with him.
67 Jesus said to the twelve, "Do you also wish to go away?" 68 Simon Peter answered him, "Lord, to whom shall we go? You have the words of eternal life; 69 and we have believed, and have come to know, that you are the Holy One of God."
3. A moment of silent prayer
I have received the Gift, the grace, I have listened to the Word of the Lord, now I do not wish to murmur (v. 61), I do not wish to be scandalised (v. 61), nor do I wish to be confused by incredulity (v. 64). I do not wish to betray my Master (v. 64), I do not wish to withdraw and not walk with him any longer (v. 66)… I wish to remain with the Lord at all times! In the silence of my heart, I repeat endlessly to him: "Lord to whom shall I go if not to you??!". Behold, Lord, I come…
4. A few questions
to open my heart and plough my interior soil with a plough
capable of pulling up the roots of hardness and incredulity.
a) What kind of disciple am I? Am I really willing every day to learn at the school of Jesus, to receive his teaching, which is not the doctrine of human beings but the wisdom of the Holy Spirit?
b) "This is a hard saying, who can listen to it?" Is it really the Word of the Lord that is hard or is it my heart that wants only to close itself and no longer listen?
c) "Jesus knowing in himself…". He knows my heart and knows what is in each person (Jn 1: 48; 2; 25; 4: 29; 10: 15). How do I react to his gaze, to his voice that calls my name, to his coming into my life, to his constant knocking (Ap 3: 20)? What choices do I make?
d) "It is the Spirit that gives life". However, do I allow myself to be led like Mary (Lk 1: 38) and Simeon (Lk 2: 27), do I allow the Lord to take me where he wills, where he waits for me, or do I always want to decide for myself the direction of my life?
e) Do I answer Jesus' personal invitation "Come to me! Come and follow me!" every day, every moment, in the most diverse situations of my life, in various circumstances, in the presence of others? To whom do I go? Where do I turn to? Whose footsteps am I following?
a) What kind of disciple am I? Am I really willing every day to learn at the school of Jesus, to receive his teaching, which is not the doctrine of human beings but the wisdom of the Holy Spirit?
b) "This is a hard saying, who can listen to it?" Is it really the Word of the Lord that is hard or is it my heart that wants only to close itself and no longer listen?
c) "Jesus knowing in himself…". He knows my heart and knows what is in each person (Jn 1: 48; 2; 25; 4: 29; 10: 15). How do I react to his gaze, to his voice that calls my name, to his coming into my life, to his constant knocking (Ap 3: 20)? What choices do I make?
d) "It is the Spirit that gives life". However, do I allow myself to be led like Mary (Lk 1: 38) and Simeon (Lk 2: 27), do I allow the Lord to take me where he wills, where he waits for me, or do I always want to decide for myself the direction of my life?
e) Do I answer Jesus' personal invitation "Come to me! Come and follow me!" every day, every moment, in the most diverse situations of my life, in various circumstances, in the presence of others? To whom do I go? Where do I turn to? Whose footsteps am I following?
5. A key to the reading
I ask the Scriptures to be my guide, to enlighten each step, each movement, because I wish to go to Jesus. I ask the verbs he uses, the expressions he repeats, the silence of the unsaid words, to reveal to me the way… to find him and not someone else.
• The Word of the Lord and the love relationship with it
In this passage, John presents to me the Word of the Lord as
meeting point, the holy place for an appointment with Him. I realise that this
is the place of my decision, of ever deeper separations in my heart and in my
conscience. I realise also that the Word is a Person, it is the Lord himself,
present before me, given to me, open to me. The whole of the Bible, page after
page, is an invitation, sweet yet at the same time strong, to meet the Word, to
get to know the Promised one, the Bride who is really the Word that comes from
the kiss of love, from the mouth of the Lord. The meeting accorded is not
superficial, empty, nor is it fleeting or sporadic, but intense, full,
constant, uninterrupted, because it is like the meeting between the bride and
groom. Thus does the Lord love me and give himself to me. It is, therefore,
important to listen carefully and lovingly so that not one word may be in vain
(1 Sam 3: 19); it is important to listen with the heart, with the soul (Ps 94:
8; Bar 2: 31); it is important to obey in practice for a lifetime (Mt 7: 24-27;
Ja 1: 22-25); it is important to make a true and final decision that will
choose the Word of the Lord even to making it my sister (Pr 7: 1-4) or my bride
to be taken into my home (Wis 8: 2).
• Murmuring is closing one's heart
• Murmuring is closing one's heart
The theme of murmuring, of rebelling, shakes me up and creates a
crisis in me; when I read the Bible, even when I just recall it, I realise that
murmuring against the Lord and his actions in our lives is the most terrible
and destructive thing that could possibly live in my heart, because it takes me
away from Him, it separates me strongly and makes me blind, deaf and
insensitive. It makes me say that He does not exist while all the time He is very
near; that He hates me when He loves me with an eternal and faithful love (Dt
1: 27)! It is the greatest and most profound foolishness! In Exodus, Numbers
and the Psalms, I come across a people of God that weeps, complains, gets
angry, murmurs, closes itself, rebels, turns away (Es 16: 7ff; Num 14: 2; 17,
20ff; Ps 105: 25)); a hopeless, lifeless people. I understand that this kind of
situation comes about when there is no longer dialogue with the Lord, when the
contract with Him is broken, when, instead of listening to Him and asking
questions of Him, there is only murmuring, a kind of continuous droning in the
soul, in the mind, that makes me say: "Can God supply food in the
dessert?" (Ps 77: 19). If I murmur against my Father, if I stop believing
in his Love for me, in his tenderness, that He showers me with every good
thing, I am lifeless, I am without nourishment for the every-day journey. Or if
I get angry, if I become jealous because He is good and gives His love to all,
without reserve, and I act like the Pharisees (Lk 15: 2; 19: 7), then I am
entirely alone and besides no longer being His child I am no longer even
brother or sister of anyone. In fact, there is a close relationship between
murmuring against God and murmuring against brothers and sisters (Phil 2: 14; 1
Pt 4: 9). I learn all this when I follow the trail of this word…
• The Gift of the Son of man: the Holy Spirit
• The Gift of the Son of man: the Holy Spirit
It seems that I see a road full of light, traced by the Lord
Jesus and almost hidden in these verses that are so compact and overflowing in
spiritual richness. The starting point lies in a true and deep listening to his
Words and in welcoming them. From here we pass on to the purification of the
heart, which from a heart of stone, hard and closed, becomes, through the
tenderness of the Father, a heart of flesh, soft, a heart that He can hurt,
mould, take into His hands and hold tight, as a gift. Yes, all this is
accomplished by the Words of Jesus when they come to me and enter into me. It
is only thus that I can continue on my journey, overcoming murmurings and
scandal, until I am able to see Jesus with new eyes, eyes renewed by the Word,
eyes that do not rest on superficial things, on the hardness of the rind, but
eyes that learn, every day a little more, to go beyond and to look on high.
"Then what if you were to see the Son of man ascending where he was
before?" (v. 62). This is the welcoming of the Spirit, gift of the Risen
One, gift of the One who ascended at the right hand of the Father, gift from on
high, perfect gift (Ja 1: 17). He had said: "When I am lifted up from the
earth, I will draw everyone to me" (Jn 12: 32) and He draws me with the
Spirit, He makes me His own with the Spirit, He sends me in the Spirit (Jn 20:
21s), He strengthens me thanks to the Spirit (Acts 1: 8). If I take a long look
at the pages of the Gospels, I can see how the Spirit of the Lord is the
strength that dwells in each person, each reality, because He is the eternal
love of the Father, the very life of God in us. I pay attention and dwell on
the verbs and the expressions used, on the words that follow and enlighten each
other, enriching each other. I feel that I am really immersed in living Waters
that gush and gurgle, I feel that I receive a new baptism and I thank the Lord
with my whole heart. "He will baptise you in the Holy Spirit and
fire" (Mt 3: 11), so cries John and, as I read, this Word comes true in
me, inside me, in my whole being. I feel the Spirit speaking in me (Mt 10: 20);
who, with His power, drives away from me the spirit of evil (Mt 12: 28); who
fills me, as He did Jesus (Lk 4:1), John the Baptist (Lk 1: 15), the Virgin
Mary (Lk 1: 28. 35), Elisabeth (Lk 1: 41), Zachary (Lk 1: 67), Simeon (Lk 2:
26), the disciples (Acts 2: 4), Peter (Acts 4: 8) and so many others. I feel
and meet the Spirit who teaches me what to say (Lk 12: 10); who really gives
new birth to me so that I may never die (Jn 3: 5); who teaches me all things
and reminds me of all that Jesus said (Jn 14: 26); who guides me towards truth
(Jn 16: 13); who gives me strength to witness to the Lord Jesus (Acts 1: 8), to
His love for me and for everyone.
• The struggle of faith: in the Father or in the evil one?
• The struggle of faith: in the Father or in the evil one?
This passage of John's Gospel challenges us to a great struggle,
a hand-to-hand fight between the spirit and the flesh, between the wisdom of
God and human reason, between Jesus and the world. I can see that Job was right
when he said that human life on earth is a time of temptation and a struggle
(Job 7: 1), because I too experience the evil one who tries to discourage me by
creating doubts concerning the divine promises and urging me to turn away from
Jesus. He would like to send me away, tries by every means to harden my heart,
to close me, to break my faith, my love. I hear him roaming around like a
roaring lion seeking whom to devour (1 Pt 5: 8), like a tempter, a creator of
divisions, an accuser, like a scoffer mocking and repeating all the time:
"Where is the promise of his coming?" (2 Pt 3: 3f). I know that it is
only with the arms of faith that I can win (Eph 6: 10-20; 2 Cor 10: 3-5), only
in the strength that comes to me from the Words of my Father; hence I choose
them, love them, study them, scrutinise them, learn them by heart, repeat them
and say: "Even if a whole army surrounds me, I will not be afraid; even if
enemies attack me, I will still trust in God!" (Ps 26: 3).
• Profession of faith in Jesus, Son of God
• Profession of faith in Jesus, Son of God
The appearance of Simon Peter at the end of this passage is like
a pearl set on a precious jewel, because it is he who proclaims truth, light
and salvation through his profession of faith. I gather other passages from the
Gospels, other professions of faith that help my incredulity, because I too
wish to believe and then know, I too wish to believe and be firm (Is 7: 9): Mt
16: 16; Mk 8: 29; Lk 9: 20; Jn 11: 27).
6. A moment of silent prayer: Psalm 18
A hymn of praise to the Word of the Lord,
who gives wisdom and joy to the heart
A hymn of praise to the Word of the Lord,
who gives wisdom and joy to the heart
The law of the Lord is perfect,
reviving the soul; the testimony of the Lord is sure,
making wise the simple;
the precepts of the Lord are right,
rejoicing the heart; the commandment of the Lord is pure,
enlightening the eyes.
Ref. Lord, you have the words of eternal life!
The fear of the Lord is clean, enduring for ever;
the ordinances of the Lord are true,
and righteous altogether.
More to be desired are they than gold,
even much fine gold;
sweeter also than honey and drippings of the honeycomb.
Moreover by them is thy servant warned;
in keeping them there is great reward.
Ref. Lord, you have the words of eternal life!
But who can discern his errors?
Clear thou me from hidden faults.
Keep back thy servant also from presumptuous sins;
let them not have dominion over me!
Then I shall be blameless,
and innocent of great transgression.
Let the words of my mouth and the meditation of my heart
be acceptable in thy sight, O Lord,
my rock and my redeemer.
Ref. Lord, you have the words of eternal life!
reviving the soul; the testimony of the Lord is sure,
making wise the simple;
the precepts of the Lord are right,
rejoicing the heart; the commandment of the Lord is pure,
enlightening the eyes.
Ref. Lord, you have the words of eternal life!
The fear of the Lord is clean, enduring for ever;
the ordinances of the Lord are true,
and righteous altogether.
More to be desired are they than gold,
even much fine gold;
sweeter also than honey and drippings of the honeycomb.
Moreover by them is thy servant warned;
in keeping them there is great reward.
Ref. Lord, you have the words of eternal life!
But who can discern his errors?
Clear thou me from hidden faults.
Keep back thy servant also from presumptuous sins;
let them not have dominion over me!
Then I shall be blameless,
and innocent of great transgression.
Let the words of my mouth and the meditation of my heart
be acceptable in thy sight, O Lord,
my rock and my redeemer.
Ref. Lord, you have the words of eternal life!
7. Closing prayer
Lord, thank you for your words that have re-awakened in me
spirit and life; thank you because you speak and creation goes on, you
overwhelm me, you still print your image in me, your unique likeness. Thank you
because, lovingly and patiently, you wait for me even when I murmur, when I
allow myself to be scandalised, when I fall into incredulity or when I turn my
back to you. Forgive me, Lord, for all these faults and continue to heal me, to
make me strong and happy in following you, you alone! Lord, you ascended to
where you were before, but you are still with us and do not cease to draw each one
of us to you. Draw me, Lord, and I shall run, because I have truly believed and
known that you are the Holy One of God! But, please Lord, when I run to you,
let me not run alone, let me be always open to the companionship of my brothers
and sisters; and together with them I shall find you and shall be your disciple
all the days of my life. Amen.
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