Fourth Sunday in
Ordinary Time
Lectionary: 72
Lectionary: 72
The word of the LORD
came to me, saying:
Before I formed you in the womb I knew you,
before you were born I dedicated you,
a prophet to the nations I appointed you.
But do you gird your loins;
stand up and tell them
all that I command you.
Be not crushed on their account,
as though I would leave you crushed before them;
for it is I this day
who have made you a fortified city,
a pillar of iron, a wall of brass,
against the whole land:
against Judah’s kings and princes,
against its priests and people.
They will fight against you but not prevail over you,
for I am with you to deliver you, says the LORD.
Before I formed you in the womb I knew you,
before you were born I dedicated you,
a prophet to the nations I appointed you.
But do you gird your loins;
stand up and tell them
all that I command you.
Be not crushed on their account,
as though I would leave you crushed before them;
for it is I this day
who have made you a fortified city,
a pillar of iron, a wall of brass,
against the whole land:
against Judah’s kings and princes,
against its priests and people.
They will fight against you but not prevail over you,
for I am with you to deliver you, says the LORD.
Responsorial PsalmPS 71:1-2, 3-4, 5-6, 15-17
R. (cf. 15ab) I
will sing of your salvation.
In you, O LORD, I take refuge;
let me never be put to shame.
In your justice rescue me, and deliver me;
incline your ear to me, and save me.
R. I will sing of your salvation.
Be my rock of refuge,
a stronghold to give me safety,
for you are my rock and my fortress.
O my God, rescue me from the hand of the wicked.
R. I will sing of your salvation.
For you are my hope, O Lord;
my trust, O God, from my youth.
On you I depend from birth;
from my mother’s womb you are my strength.
R. I will sing of your salvation.
My mouth shall declare your justice,
day by day your salvation.
O God, you have taught me from my youth,
and till the present I proclaim your wondrous deeds.
R. I will sing of your salvation.
In you, O LORD, I take refuge;
let me never be put to shame.
In your justice rescue me, and deliver me;
incline your ear to me, and save me.
R. I will sing of your salvation.
Be my rock of refuge,
a stronghold to give me safety,
for you are my rock and my fortress.
O my God, rescue me from the hand of the wicked.
R. I will sing of your salvation.
For you are my hope, O Lord;
my trust, O God, from my youth.
On you I depend from birth;
from my mother’s womb you are my strength.
R. I will sing of your salvation.
My mouth shall declare your justice,
day by day your salvation.
O God, you have taught me from my youth,
and till the present I proclaim your wondrous deeds.
R. I will sing of your salvation.
Reading 21 COR 12:31—13:13
Brothers and sisters:
Strive eagerly for the greatest spiritual gifts.
But I shall show you a still more excellent way.
If I speak in human and angelic tongues,
but do not have love,
I am a resounding gong or a clashing cymbal.
And if I have the gift of prophecy,
and comprehend all mysteries and all knowledge;
if I have all faith so as to move mountains,
but do not have love, I am nothing.
If I give away everything I own,
and if I hand my body over so that I may boast,
but do not have love, I gain nothing.
Love is patient, love is kind.
It is not jealous, it is not pompous,
It is not inflated, it is not rude,
it does not seek its own interests,
it is not quick-tempered, it does not brood over injury,
it does not rejoice over wrongdoing
but rejoices with the truth.
It bears all things, believes all things,
hopes all things, endures all things.
Love never fails.
If there are prophecies, they will be brought to nothing;
if tongues, they will cease;
if knowledge, it will be brought to nothing.
For we know partially and we prophesy partially,
but when the perfect comes, the partial will pass away.
When I was a child, I used to talk as a child,
think as a child, reason as a child;
when I became a man, I put aside childish things.
At present we see indistinctly, as in a mirror,
but then face to face.
At present I know partially;
then I shall know fully, as I am fully known.
So faith, hope, love remain, these three;
but the greatest of these is love.
Strive eagerly for the greatest spiritual gifts.
But I shall show you a still more excellent way.
If I speak in human and angelic tongues,
but do not have love,
I am a resounding gong or a clashing cymbal.
And if I have the gift of prophecy,
and comprehend all mysteries and all knowledge;
if I have all faith so as to move mountains,
but do not have love, I am nothing.
If I give away everything I own,
and if I hand my body over so that I may boast,
but do not have love, I gain nothing.
Love is patient, love is kind.
It is not jealous, it is not pompous,
It is not inflated, it is not rude,
it does not seek its own interests,
it is not quick-tempered, it does not brood over injury,
it does not rejoice over wrongdoing
but rejoices with the truth.
It bears all things, believes all things,
hopes all things, endures all things.
Love never fails.
If there are prophecies, they will be brought to nothing;
if tongues, they will cease;
if knowledge, it will be brought to nothing.
For we know partially and we prophesy partially,
but when the perfect comes, the partial will pass away.
When I was a child, I used to talk as a child,
think as a child, reason as a child;
when I became a man, I put aside childish things.
At present we see indistinctly, as in a mirror,
but then face to face.
At present I know partially;
then I shall know fully, as I am fully known.
So faith, hope, love remain, these three;
but the greatest of these is love.
Brothers and sisters:
Love is patient, love is kind.
It is not jealous, it is not pompous,
it is not inflated, it is not rude,
it does not seek its own interests,
it is not quick-tempered, it does not brood over injury,
it does not rejoice over wrongdoing but rejoices with the truth.
It bears all things, believes all things,
hopes all things, endures all things.
Love never fails.
If there are prophecies, they will be brought to nothing;
if tongues, they will cease;
if knowledge, it will be brought to nothing.
For we know partially and we prophesy partially,
but when the perfect comes, the partial will pass away.
When I was a child, I used to talk as a child,
think as a child, reason as a child;
when I became a man, I put aside childish things.
At present we see indistinctly, as in a mirror,
but then face to face.
At present I know partially;
then I shall know fully, as I am fully known.
So faith, hope, love remain, these three;
but the greatest of these is love.
Love is patient, love is kind.
It is not jealous, it is not pompous,
it is not inflated, it is not rude,
it does not seek its own interests,
it is not quick-tempered, it does not brood over injury,
it does not rejoice over wrongdoing but rejoices with the truth.
It bears all things, believes all things,
hopes all things, endures all things.
Love never fails.
If there are prophecies, they will be brought to nothing;
if tongues, they will cease;
if knowledge, it will be brought to nothing.
For we know partially and we prophesy partially,
but when the perfect comes, the partial will pass away.
When I was a child, I used to talk as a child,
think as a child, reason as a child;
when I became a man, I put aside childish things.
At present we see indistinctly, as in a mirror,
but then face to face.
At present I know partially;
then I shall know fully, as I am fully known.
So faith, hope, love remain, these three;
but the greatest of these is love.
AlleluiaLK 4:18
R. Alleluia,
alleluia.
The Lord sent me to bring glad tidings to the poor,
to proclaim liberty to captives.
R. Alleluia, alleluia.
The Lord sent me to bring glad tidings to the poor,
to proclaim liberty to captives.
R. Alleluia, alleluia.
GospelLK 4:21-30
Jesus began speaking
in the synagogue, saying:
“Today this Scripture passage is fulfilled in your hearing.”
And all spoke highly of him
and were amazed at the gracious words that came from his mouth.
They also asked, “Isn’t this the son of Joseph?”
He said to them, “Surely you will quote me this proverb,
‘Physician, cure yourself,’ and say,
‘Do here in your native place
the things that we heard were done in Capernaum.’”
And he said, “Amen, I say to you,
no prophet is accepted in his own native place.
Indeed, I tell you,
there were many widows in Israel in the days of Elijah
when the sky was closed for three and a half years
and a severe famine spread over the entire land.
It was to none of these that Elijah was sent,
but only to a widow in Zarephath in the land of Sidon.
Again, there were many lepers in Israel
during the time of Elisha the prophet;
yet not one of them was cleansed, but only Naaman the Syrian.”
When the people in the synagogue heard this,
they were all filled with fury.
They rose up, drove him out of the town,
and led him to the brow of the hill
on which their town had been built,
to hurl him down headlong.
But Jesus passed through the midst of them and went away.
“Today this Scripture passage is fulfilled in your hearing.”
And all spoke highly of him
and were amazed at the gracious words that came from his mouth.
They also asked, “Isn’t this the son of Joseph?”
He said to them, “Surely you will quote me this proverb,
‘Physician, cure yourself,’ and say,
‘Do here in your native place
the things that we heard were done in Capernaum.’”
And he said, “Amen, I say to you,
no prophet is accepted in his own native place.
Indeed, I tell you,
there were many widows in Israel in the days of Elijah
when the sky was closed for three and a half years
and a severe famine spread over the entire land.
It was to none of these that Elijah was sent,
but only to a widow in Zarephath in the land of Sidon.
Again, there were many lepers in Israel
during the time of Elisha the prophet;
yet not one of them was cleansed, but only Naaman the Syrian.”
When the people in the synagogue heard this,
they were all filled with fury.
They rose up, drove him out of the town,
and led him to the brow of the hill
on which their town had been built,
to hurl him down headlong.
But Jesus passed through the midst of them and went away.
January
31, 2016
4th Sunday
in Ordinary Time – Cycle C
Note: Where a Scripture
text is underlined in the body of this discussion, it is recommended that the
reader look up and read that passage.
1st Reading
- Jeremiah 1:4-5, 17-19
Jeremiah is the second
of the four great prophets of Israel; a contemporary of Zephaniah, Nahum, and
Habakkuk. He was born in the last part of the reign of Manasseh, about 645
years before the birth of Jesus and almost a century after Isaiah.
Called by God to be a
prophet at the age of 19, he remained unmarried and celibate by order of Yahweh
(Jeremiah 16:2). For more than 40 years, up to his death, he remained faithful
to his vocation and prophesied until after the fall of Jerusalem in 587/586
B.C.
In the 52 chapters of
this book, oracles alternate with passages of history which confirm and
illustrate the prophecies. The book as we have it does not follow a
chronological or other order because it is, as Saint Jerome described, more a
collection of writings than a book in the proper sense. These writings consist
of a series of warnings and threats of divine retribution for the
unfaithfulness of the chosen people and also for the behavior of the
neighboring peoples.
Our reading for today
comes from the prologue which gives an account of his calling. It is a dialog
between Yahweh and Jeremiah.
4 The word of the LORD came to me thus: 5 Before
I formed you
The verb yâsar refers
primarily to the modeling of pottery. Genesis 2:7-8 depicts God as a potter and
the verb took on the technical meaning “to create” (See also Isaiah 64:8;
Jeremiah 18:6; Romans 9:20).
in the womb
After Jeremiah, it
became an accepted idea that God Himself forms the child in its mother’s womb;
the significance is that God knows man and stands as his unique master from the
very first moment of his existence (see Job 10:8-12; Psalm 139:13).
I knew you,
The verb yâdà does
not refer exclusively to an intellectual knowledge; it involves as well an
action of the will and sensibility.
before you were
born I dedicated you,
The verb qâdas can
also be translated “to sanctify” or “to consecrate.” The basic meaning refers
to separation for divine service. Jeremiah was set aside by God for his
prophetic mission.
a prophet to the
nations I appointed you.
More than just Judah.
Former prophets were also concerned with the neighboring countries for two main
reasons:
1) The
history of the chosen people was always closely mingled with the history of the
entire Near East; and
2) The
prophets had a keen sense of the ruling power of Yahweh over the universe – He
was the God of all history.
17 But do you gird your loins;
The girding of loins
points to the promptness in the accomplishment of an order (1 Kings 18:46),
immediate preparation for combat (Job 38:3; 40:7), or immediate action (Exodus
12:11).
stand up and tell
them all that I command you. Be not crushed on their account, as though I would
leave you crushed before them; 18 For it is I this day who
have made you a fortified city, A pillar of iron, a wall of brass, against the
whole land:
The same imagery is
used in Ezekiel’s call (Ezekiel 3:8-9). Those who will have to encounter such a
firm man of God are the leaders of Judah, both political and religious, and
their subjects. The prophets must have steadfast strength.
Against Judah’s
kings and princes, against its priests and people. 19 They
will fight against you, but not prevail over you, for I am with you to deliver
you, says the LORD.
2nd Reading
- 1 Corinthians 12:31-13:13
Our second reading
this week continues from where we left off last week when we heard the
Christian community (the Church) compared to the human body, and that no one
part is more important than another as all parts serve to make the common good.
Now we go on to discuss the gifts of the Holy Spirit.
12:31 Strive eagerly for the greatest spiritual gifts.
But I shall show you a still more excellent way. 13:1 If I
speak in human and angelic tongues
All possible tongues.
The allusion is to the gift of tongues. The rabbis had speculated on the
language of angels.
“Paul chooses speaking
in tongues as his example because the Corinthians thought that it was the
greatest of the gifts. This was because it had been given to the apostles on
the day of Pentecost, before any of the others. The tongues of angels are those
which are perceived by the mind, not by the ear.” [Saint Theodoret of Cyr (ca.
A.D. 445), Interpretation of the Fourteen Epistles of Paul 251]but
do not have love,
Supernatural love;
what theologians term the virtue of charity. Agape as opposed
to philia (brotherly love/friendship) or eros (sexual
passion).
I am a resounding
gong or a clashing cymbal. 2 And if I have the gift of
prophecy and comprehend all mysteries and all knowledge; if I have all faith so
as to move mountains but do not have love, I am nothing. 3 If
I give away everything I own, and if I hand my body over so that I may boast
but do not have love, I gain nothing. 4 Love is patient,
love is kind. It is not jealous, (love) is not pompous, it is not inflated, 5 it
is not rude, it does not seek its own interests, it is not quick-tempered, it
does not brood over injury,
Is not resentful or
does not plot evil.
6 it does not rejoice over wrongdoing but rejoices with the
truth..
Truth is justice,
moral rightness.
“Cast off the
sullenness of an angry man which you are evincing by your silence, and regain
joy in your heart, peace toward your like-minded brothers and sisters, and zeal
and solicitude for the preservation of the churches of the Lord.” [Saint Basil
the Great (between A.D. 357-378), Letter (no.65) to
Atarbius
“Love hates what is
unjust and rejoices in what is good and honorable.” [Saint Theodoret of Cyr
(ca. A.D. 445), Interpretation of the Fourteen Epistles of Paul 253]
7 It bears all things, believes all things, hopes all
things, endures all things. 8 Love
never fails. If there are prophecies, they will be brought to nothing; if
tongues, they will cease; if knowledge, it will be brought to nothing. 9 For
we know partially and we prophesy partially, 10 but when
the perfect comes, the partial will pass away. 11 When I
was a child, I used to talk as a child, think as a child, reason as a child;
when I became a man, I put aside childish things.
Charity is eternal but
the gifts are transitory. There will be no need or use for them in heaven, just
as a man has no use for the toys of his childhood.
12 At present we see indistinctly, as in a mirror, but then
face to face.
The hope of all is to
see God face to face. Although God is with us on earth, we can’t see his face.
Even Moses couldn’t see God face to face in this world (Exodus 32:20). In a
mirror we have an indirect vision of an object; we don’t see the object itself,
but its reflection.
At present I know partially; then I shall know fully, as I am
fully known.
In heaven I will be
granted everything, just as God knows everything now.
13 So faith, hope, love remain, these three; but the
greatest of these is love.
Of the three
theological virtues, love (charity) is the most important.
“Charity is the bond
of brotherhood, the foundation of peace, the steadfastness and firmness of
unity. It is greater than both hope and faith. It excels both good works and
suffering of the faith. As an eternal virtue, it will abide with us forever in
the kingdom of heaven.” [Saint Cyprian of Carthage (A.D. 256), The
Advantage of Patience 15]
Gospel - Luke
4:21-30
Of all the books in
the Bible, 73 in all, only 2 were not written by Jews: Luke and Acts. Both of
these were written by Luke, a Syrian convert and disciple of Paul.
Last week’s Gospel
reading was from the beginning of Jesus’ public ministry when He went to His
home town, Nazareth, and in the synagogue read from the scroll of Isaiah.
Today’s reading continues this event in His life.
21 Jesus began speaking in the synagogue, saying:]
“Today
Luke’s theme is
fulfillment of promise. The waiting is over; the Messiah has arrived.
this scripture
passage
Isaiah 61:1-2
is fulfilled in
your hearing.” 22 And all spoke highly of him and
were amazed at the gracious words that came from his mouth.
They showed admiration
and astonishment at His charm and eloquence.
They also asked,
“Isn’t this the son of Joseph?”
Luke has recorded the
virginal conception of Jesus (Luke 1:26-38), but Mary is the wife of Joseph and
the normal reaction attributes Jesus to Joseph. The hearers, probably
relatives, know Jesus as the son of Joseph and have watched Him grow up and
think of Him only as human.
23 He said to them, “Surely you will quote me this proverb,
‘Physician, cure yourself,’ and say,
‘Do here in your
native place the things that we heard were done in Capernaum.’”
This phrase is future
tense. Jesus doesn’t go to Capernaum in this Gospel until the verse immediately
after today’s reading. However, in the Gospel of John, Jesus visits Capernaum
immediately after the wedding feast at Cana, before clearing the temple and
meeting with Nicodemus. Assuming for a moment that this was the
actual chronology, then it would show that although the people of Nazareth at
first listened to Jesus readily, they were superficial and in their pride, they
felt hurt that Jesus, their fellow townsman (if not relative), had not worked
in Nazareth the wonders He worked elsewhere. They presume they have a special
entitlement and they demand that He perform miracles to satisfy their vanity,
not to change their hearts.
24 And he said, “Amen,
This phrase always
introduces a solemn declaration uttered only by Jesus in the Gospels (in the
Revised Standard Version: Matthew 30 times, Mark 13 times, Luke 7 times, John
25 times; in the New American Bible: Matthew 31 times, Mark 14 times, Luke 6
times, John 24 times).
I say to you, no
prophet is accepted in his own native place. 25 Indeed, I
tell you, there were many widows in Israel in the days of Elijah when the sky
was closed for three and a half years and a severe famine spread over the
entire land. 26 It was to none of these that Elijah was
sent, but only to a widow in Zarephath in the land of Sidon.
Elijah and the drought
(1 Kings 17-18)
27 Again, there were many lepers in Israel during the time
of Elisha the prophet; yet not one of them was cleansed, but only Naaman the
Syrian.”
Elisha and the curing
of Naaman (2 Kings 5). Like Elijah and Elisha, Jesus will eventually direct His
apostles beyond Judaism to the entire Gentile world. Jesus performs no miracles
for the Nazorians, but instead reproaches them. One needs to be well disposed
of miracles are to lead to faith and these people are not.
28 When the people in the synagogue heard this, they were
all filled with fury. 29 They rose up, drove him out of
the town, and led him to the brow of the hill on which their town had been
built, to hurl him down headlong.
The language used in
this episode is very similar to that used to describe the rejection of Stephen
(Acts 7:58) and of Paul (Acts 13:50). Jesus’ attitude has so wounded the pride
of his fellow townspeople that they are ready to kill him.
30 But he passed through the midst of them and went
away.
Jesus doesn’t flee but
walks away majestically, leaving the crowd paralyzed. As on other occasions men
do Him no harm; it was by God’s decree that He died on the cross (see John
18:32; John 3:14; Matthew 20:19) when His hour had come.
Meditation: Jesus' power to heal and cleanse
Do you believe that
God wants to act with power in your life today? Power to set you free from sin
and hurtful desires, fear and oppression. Throughout the Scriptures we see God
performing mighty acts to save his people from death and destruction - from Noah's
ark that spared his family from the flood of wickedness that had spread across
the land to Moses and the Israelites who crossed through the parting waters of
the Red Sea as they fled the armies of Pharoah their slave Master and
oppressor.
Throughout the Gospel
accounts Jesus praised individuals who put their faith in God as they
remembered the great and wonderful deeds he had performed time and again. Jesus
even praised outsiders - non-Jews and pagans from other lands who had heard
about the mighty deeds of the God of Israel. One example Jesus mentioned was
Naaman the pagan army commander from Syria who was afflicted with leprosy - a
debilitating skin disease that slowly ate away the flesh (2 Kings 5:1-15).
Naaman's slave-girl was a young Jewish woman who had faith in God and
compassion for Naaman her master. She urged him to seek healing from Elisha,
the great prophet of Israel.When Naaman went to the land of Israel to seek a
cure for his leprosy, the prophet Elisha instructed him to bathe seven times in
the Jordan river. Namaan was indignant at first, but then repented and followed
the prophet's instructions. In doing so he was immediately restored in body and
spirit.
Healing the
leprosy of soul and body
What is the significance of Naaman's healing for us? Ephrem the Syrian (306-373 AD), an early Christian teacher from Edessa, tells us that Naaman's miraculous healing at the River Jordan, prefigures the mystery of the healing which is freely granted to all nations of the earth by our Lord Jesus through the regenerating waters of baptism and renewal in the Holy Spirit (Titus 3:5).
What is the significance of Naaman's healing for us? Ephrem the Syrian (306-373 AD), an early Christian teacher from Edessa, tells us that Naaman's miraculous healing at the River Jordan, prefigures the mystery of the healing which is freely granted to all nations of the earth by our Lord Jesus through the regenerating waters of baptism and renewal in the Holy Spirit (Titus 3:5).
"Therefore Naaman
was sent to the Jordan as to the remedy capable to heal a human being. Indeed,
sin is the leprosy of the soul, which is not perceived by the senses, but
intelligence has the proof of it, and human nature must be delivered from this
disease by Christ's power which is hidden in baptism. It was necessary that
Naaman, in order to be purified from two diseases, that of the soul and that of
the body, might represent in his own person the purification of all the nations
through the bath of regeneration, whose beginning was in the river Jordan, the
mother and originator of baptism." (commentary ON THE SECOND BOOK OF
KINGS 5.10-1)
Jesus told
Nicodemus, "unless one is born of water and the Spirit, he cannot enter
the kingdom of God" (John 3:5). The Lord Jesus wants to renew in each one
of us the gift of faith and the regenerating power of baptism and the Holy
Spirit (Titus 3:5) which cleanses us of the leprosy of sin and makes us
"newborn" sons and daughters of God.
Confronting the
sin of indifference and unbelief
When Jesus first proclaimed the good news of God's kingdom to his own townspeople at Nazareth (Luke 4:23-27), he did not hesitate to confront them with their sin of indifference and unbelief. He startled his listeners in the synagogue at Nazareth with a seeming rebuke that no prophet or servant of God could receive honor among his own people. He then angered them when he complimented Gentiles (non-Jews) who had shown more faith in God than the "chosen ones" of Israel. Some who despised the Gentiles (non-Jews) even spoke of them as "fuel for the fires of hell." Jesus' praise for "outsiders" offended the ears of his own people because they were blind-sighted to God's merciful plan of redemption for all the nations. The word of rebuke spoken by Jesus was met with indignation and hostility. The Nazarenes forcibly threw him out of their town and would have done him physical harm had he not stopped them.
When Jesus first proclaimed the good news of God's kingdom to his own townspeople at Nazareth (Luke 4:23-27), he did not hesitate to confront them with their sin of indifference and unbelief. He startled his listeners in the synagogue at Nazareth with a seeming rebuke that no prophet or servant of God could receive honor among his own people. He then angered them when he complimented Gentiles (non-Jews) who had shown more faith in God than the "chosen ones" of Israel. Some who despised the Gentiles (non-Jews) even spoke of them as "fuel for the fires of hell." Jesus' praise for "outsiders" offended the ears of his own people because they were blind-sighted to God's merciful plan of redemption for all the nations. The word of rebuke spoken by Jesus was met with indignation and hostility. The Nazarenes forcibly threw him out of their town and would have done him physical harm had he not stopped them.
We all stand in need
of God's grace and merciful help every day and every moment of our lives.
Scripture tells us that "the steadfast love of the Lord never ceases, his
mercies never come to an end; they are new every morning" (Lamentations
3:22-23). God gives grace to the humble who seek him with expectant faith and
with a repentant heart that wants to be made whole and clean again.
The Lord Jesus will
set us free from every sinful habit and every harmful way of relating to our
neighbor, if we allow him to cleanse and heal us. If we want to walk in freedom
and grow in love and holiness, then we must humbly renounce our sinful ways and
submit to Christ's instruction and healing discipline in our lives. Scripture
tells us that the Lord disciplines us for our good that we may share
his holiness(Hebrews 12:10). Do you want the Lord Jesus to set you free and
make you whole again? Ask him to show you the way to walk in his healing love
and truth.
"Lord Jesus,
teach me to love your ways that I may be quick to renounce sin and wilfulness
in my life. Make me whole and clean again that I may delight to do your
will."
A Daily Quote from
the early church fathers: Could
anyone refuse to love our God?, by Augustine, Bishop of Hippo, 354-430
A.D.
"These words
having been read to the assembled people, all eyes focused on Jesus, wondering
perhaps how he could read without having been taught. The Israelites used to
say that the prophecies concerning Christ were fulfilled, either in the persons
of some of their more glorious kings or at least in the holy prophets. They did
not correctly understand what was written about him, so they missed the true
direction and traveled down another path. He carefully guards against error by
saying, 'This day is this prophecy fulfilled in your ears,' that they might not
again misinterpret the present prophecy. He expressly set himself before them
in these words, as the person spoken of in the prophecy. It was he who preached
the kingdom of heaven to the heathen. They were poor, having nothing - not God,
not law, not prophets. Rather, he preached it to all who were without spiritual
riches. He set the captives free; having overthrown the apostate tyrant Satan,
he shed the divine and spiritual light on those whose heart was darkened. This
is why he said, 'I come as a light in this world ' (John 12:46).' It was he who
took the chains of sin off of those whose heart was crushed by them. He clearly
showed that there is a life to come, and sinners denounced in just judgment.
Finally, it was he who preached the acceptable year of the Lord, the year in
which the Savior’s proclamation was made. By the acceptable year I think is
meant his first coming, and by the day of restitution the day of judgment. (excerpt
from COMMENTARY ON LUKE, HOMILY 12)
FOURTH SUNDAY IN
ORDINARY TIME
SUNDAY, JANUARY 31, LUKE 4:21-30
(Jeremiah 1:4-5, 17-19; Psalm 71; 1 Corinthians 12:31 ̶ 13:13)
SUNDAY, JANUARY 31, LUKE 4:21-30
(Jeremiah 1:4-5, 17-19; Psalm 71; 1 Corinthians 12:31 ̶ 13:13)
KEY VERSE: "Amen, I say to you, no prophet is accepted in his own native place" (v.24).
TO KNOW: When Jesus preached in the synagogue at Nazareth, he quoted the prophet Isaiah who disclosed the signs which would show when the Messiah had come. Jesus announced “Today this passage is being fulfilled in your hearing.” He was declaring that the Messianic times had begun in him. At first, the people marveled at the gracious words spoken by Joseph’s son, an ordinary carpenter. They were willing to accept Jesus for what he could do for them, for their personal advantage. Yet they wondered, since he performed miracles elsewhere, why had he not worked any in his own hometown? But when Jesus identified himself as a prophet, he was no longer accepted. Prophets called the people to accountability for their faithlessness to God, and their lack of justice and mercy toward others. Jesus compared his ministry to the prophets Elijah and Elisha who were rejected by their own, yet brought healing and hope to Gentiles (1 Kgs.17; 2 Kgs.5). These "outsiders" had the wisdom to recognize the prophets in their midst. The people were outraged by Jesus' words, and they dragged him from the synagogue. When they attempted to throw him over a cliff; Jesus miraculously eluded them. This incident prefigured the persecution that Jesus continually faced. He would find no escape from his ultimate fate on Calvary.
TO LOVE: Pray for those who suffer persecution and martyrdom for the sake of the gospel.
TO SERVE: Lord Jesus, help me to listen to your voice in this Year of Mercy.
FEBRUARY, BLACK
HISTORY MONTH
The Origin of "Black History Month." Carter G. Woodson, (1875-1950) noted Black scholar and historian and the son of former slaves, founded the Association for the Study of Negro Life and History in 1915. Later, it was renamed the Association for the Study of African American Life and History (ASALH). In 1926, he initiated Black History Week. For many years the 2nd week of February (chosen so as to coincide with the birthdays of Frederick Douglass and Abraham Lincoln) was celebrated by Black people in the United States. In 1976, as part of the Nation's Bicentennial, it was expanded and became established as Black History Month, and is now celebrated all over North America.
Sunday 31 January, 2016
Sun 31st. 4th Sunday in Ordinary Time. Jeremiah 1:4-5,
17-19. I will sing of your salvation—Ps 70(71):1-6, 15, 17. 1 Corinthians 12:31
– 13:13. Luke 4:21-30. [St John Bosco].
‘Today these prophetic words are fulfilled
even as you listen.’
Pope Benedict in his book Jesus of Nazareth argues
that: ‘In Jesus, God has touched us and we have touched him…and it is often
because of the hardness of our hearts that we think that this is too little.’
Jesus came to usher in a new era in which God is present to us to bring
liberation and salvation from sin and death. In him the prophecies of Israel
have now been fulfilled because the year of mercy from the Lord has indeed
begun. This is indeed an earth-shattering event, but not everyone agrees. With
a message like Jesus’ you would think that everyone would be on side, but not
at all. Luke explains to us today that the people of Nazareth rejected Jesus
due to pride and selfishness. Selfishness because they do not agree that God’s
benefits should be at the disposal of others who are not Jewish. We too have to
guard against pride and selfishness in our response to Jesus and in our
relationship with God. Let us ask the Holy Spirit today to take away our pride,
selfishness and hardness of heart, so that we might be ‘lost in wonder’ at the
grace of God which has appeared to us in Jesus. Amen.
MINUTE
MEDITATIONS
|
Love Begins at Home
|
Lord, thank you for each person you have given me to love. Help me
love them as you love them.
—Joel Schorn
—Joel Schorn
January
31
St. John Bosco
(1815-1888)
St. John Bosco
(1815-1888)
John Bosco’s theory of education could
well be used in today’s schools. It was a preventive system, rejecting corporal
punishment and placing students in surroundings removed from the likelihood of
committing sin. He advocated frequent reception of the sacraments of Penance
and Holy Communion. He combined catechetical training and fatherly guidance,
seeking to unite the spiritual life with one’s work, study and play.
Encouraged during his youth to become a priest so he
could work with young boys, John was ordained in 1841. His service to young
people started when he met a poor orphan and instructed him in preparation for
receiving Holy Communion. He then gathered young apprentices and taught them
catechism.
After serving as chaplain in a hospice for working
girls, John opened the Oratory of St. Francis de Sales for boys. Several
wealthy and powerful patrons contributed money, enabling him to provide two
workshops for the boys, shoemaking and tailoring.
By 1856, the institution had grown to 150 boys and had
added a printing press for publication of religious and catechetical pamphlets.
His interest in vocational education and publishing justify him as patron of
young apprentices and Catholic publishers.
John’s preaching fame spread and by 1850 he had
trained his own helpers because of difficulties in retaining young priests. In
1854 he and his followers informally banded together, inspired by
St. Francis de Sales [January 24].
With Pope Pius IX’s encouragement, John gathered 17
men and founded the Salesians in 1859. Their activity concentrated on education
and mission work. Later, he organized a group of Salesian Sisters to assist
girls.
Comment:
John Bosco educated the whole person—body and soul united. He believed that Christ’s love and our faith in that love should pervade everything we do—work, study, play. For John Bosco, being a Christian was a full-time effort, not a once-a-week, Mass-on-Sunday experience. It is searching and finding God and Jesus in everything we do, letting their love lead us. Yet, because John realized the importance of job-training and the self-worth and pride that come with talent and ability, he trained his students in the trade crafts, too.
John Bosco educated the whole person—body and soul united. He believed that Christ’s love and our faith in that love should pervade everything we do—work, study, play. For John Bosco, being a Christian was a full-time effort, not a once-a-week, Mass-on-Sunday experience. It is searching and finding God and Jesus in everything we do, letting their love lead us. Yet, because John realized the importance of job-training and the self-worth and pride that come with talent and ability, he trained his students in the trade crafts, too.
Quote:
“Every education teaches a philosophy; if not by dogma then by suggestion, by implication, by atmosphere. Every part of that education has a connection with every other part. If it does not all combine to convey some general view of life, it is not education at all” (G.K. Chesterton, The Common Man).
“Every education teaches a philosophy; if not by dogma then by suggestion, by implication, by atmosphere. Every part of that education has a connection with every other part. If it does not all combine to convey some general view of life, it is not education at all” (G.K. Chesterton, The Common Man).
Patron Saint of:
Boys
Editors
Youth
Boys
Editors
Youth
LECTIO DIVINA: 4TH SUNDAY OF ORDINARY TIME (C)
Lectio Divina:
Sunday, January 31, 2016
Jesus connects the Bible to life
The people of Nazareth do not like Jesus and drive him away
Luke 4:21-30
The people of Nazareth do not like Jesus and drive him away
Luke 4:21-30
1. Opening prayer
Lord Jesus, send your Spirit to help us to read the Scriptures with the same mind that you read them to the disciples on the way to Emmaus. In the light of the Word, written in the Bible, you helped them to discover the presence of God in the disturbing events of your sentence and death. Thus, the cross that seemed to be the end of all hope became for them the source of life and of resurrection.
Create in us silence so that we may listen to your voice in Creation and in the Scriptures, in events and in people, above all in the poor and suffering. May your word guide us so that we too, like the two disciples from Emmaus, may experience the force of your resurrection and witness to others that you are alive in our midst as source of fraternity, justice and peace. We ask this of you, Jesus, son of Mary, who revealed to us the Father and sent us your Spirit. Amen.
Lord Jesus, send your Spirit to help us to read the Scriptures with the same mind that you read them to the disciples on the way to Emmaus. In the light of the Word, written in the Bible, you helped them to discover the presence of God in the disturbing events of your sentence and death. Thus, the cross that seemed to be the end of all hope became for them the source of life and of resurrection.
Create in us silence so that we may listen to your voice in Creation and in the Scriptures, in events and in people, above all in the poor and suffering. May your word guide us so that we too, like the two disciples from Emmaus, may experience the force of your resurrection and witness to others that you are alive in our midst as source of fraternity, justice and peace. We ask this of you, Jesus, son of Mary, who revealed to us the Father and sent us your Spirit. Amen.
2. Reading
a) A key to the reading:
In the 4th Sunday of Ordinary
Time, the Liturgy presents us with the conflict that arose between Jesus and
the people of Nazareth. This happens on a Saturday during the celebration of
the Word in the community hall, after Jesus reads a text from the prophet
Isaiah. Jesus quotes the prophet Isaiah so as to present his programme of
action and immediately adds a very brief comment. At first, they are all amazed
and happy. But when they realize the significance of Jesus’ programme
concerning their lives, they rebel and want to kill him. These kinds of
conflicts exist even today. We accept others so long as they act in conformity
with our ideas, but when they decide to welcome into the community people whom
we exclude, then we are in conflict. This is what happened in Nazareth.
This Sunday’s Gospel begins with verse 21, a brief comment made by Jesus. We take the liberty to include in the comment the preceding verses 16-20. This allows us to read the text from Isaiah quoted by Jesus and to better understand the conflict, which is the result of the reading of this text together with the brief comment. As we read, it is good for us to note two things: “How does Jesus actualise the text of Isaiah? What reactions does this actualisation of the text of Isaiah produce in the people?”
This Sunday’s Gospel begins with verse 21, a brief comment made by Jesus. We take the liberty to include in the comment the preceding verses 16-20. This allows us to read the text from Isaiah quoted by Jesus and to better understand the conflict, which is the result of the reading of this text together with the brief comment. As we read, it is good for us to note two things: “How does Jesus actualise the text of Isaiah? What reactions does this actualisation of the text of Isaiah produce in the people?”
b) A division of the text to help with
the reading:
Luke 4:16: Jesus arrives in Nazareth and
takes part in the community meeting
Luke 4:17-19: Jesus reads from the prophet Isaiah
Luke 4:20-21: Jesus connects the Bible to life before an attentive public
Luke 4:22: The contradictory reactions of the public
Luke 4:23-24: Jesus criticizes the people’s reaction
Luke 4:25-27: Jesus sheds light on the Bible, quoting Elijah and Elisha
Luke 4:28-30: The furious reaction of the people who want to kill Jesus
Luke 4:17-19: Jesus reads from the prophet Isaiah
Luke 4:20-21: Jesus connects the Bible to life before an attentive public
Luke 4:22: The contradictory reactions of the public
Luke 4:23-24: Jesus criticizes the people’s reaction
Luke 4:25-27: Jesus sheds light on the Bible, quoting Elijah and Elisha
Luke 4:28-30: The furious reaction of the people who want to kill Jesus
b) Text:
16 He came to Nazara, where he had been
brought up, and went into the synagogue on the Sabbath day as he usually did.
He stood up to read, 17 and they handed him the scroll of the prophet Isaiah.
Unrolling the scroll he found the place where it is written: 18 The spirit of
the Lord is on me, for he has anointed me to bring the good news to the
afflicted. He has sent me to proclaim liberty to captives, sight to the blind,
to let the oppressed go free, 19 to proclaim a year of favour from the Lord.
20 He then rolled up the scroll, gave it back to the assistant and sat down. And all eyes in the synagogue were fixed on him. 21 Then he began to speak to them, 'This text is being fulfilled today even while you are listening.' 22 And he won the approval of all, and they were astonished by the gracious words that came from his lips. They said, 'This is Joseph's son, surely?' 23 But he replied, 'No doubt you will quote me the saying, "Physician, heal yourself," and tell me, "We have heard all that happened in Capernaum, do the same here in your own country." ' 24 And he went on, 'In truth I tell you, no prophet is ever accepted in his own country. 25 'There were many widows in Israel, I can assure you, in Elijah's day, when heaven remained shut for three years and six months and a great famine raged throughout the land, 26 but Elijah was not sent to any one of these: he was sent to a widow at Zarephath, a town in Sidonia. 27 And in the prophet Elisha's time there were many suffering from virulent skin-diseases in Israel, but none of these was cured -- only Naaman the Syrian.'
28 When they heard this everyone in the synagogue was enraged. 29 They sprang to their feet and hustled him out of the town; and they took him up to the brow of the hill their town was built on, intending to throw him off the cliff, 30 but he passed straight through the crowd and walked away.
20 He then rolled up the scroll, gave it back to the assistant and sat down. And all eyes in the synagogue were fixed on him. 21 Then he began to speak to them, 'This text is being fulfilled today even while you are listening.' 22 And he won the approval of all, and they were astonished by the gracious words that came from his lips. They said, 'This is Joseph's son, surely?' 23 But he replied, 'No doubt you will quote me the saying, "Physician, heal yourself," and tell me, "We have heard all that happened in Capernaum, do the same here in your own country." ' 24 And he went on, 'In truth I tell you, no prophet is ever accepted in his own country. 25 'There were many widows in Israel, I can assure you, in Elijah's day, when heaven remained shut for three years and six months and a great famine raged throughout the land, 26 but Elijah was not sent to any one of these: he was sent to a widow at Zarephath, a town in Sidonia. 27 And in the prophet Elisha's time there were many suffering from virulent skin-diseases in Israel, but none of these was cured -- only Naaman the Syrian.'
28 When they heard this everyone in the synagogue was enraged. 29 They sprang to their feet and hustled him out of the town; and they took him up to the brow of the hill their town was built on, intending to throw him off the cliff, 30 but he passed straight through the crowd and walked away.
3. A moment of prayerful silence
so that the Word of God may penetrate
and enlighten our life.
4. Some questions
to help us in our personal reflection.
a) What pleased or struck you most in
the text? Why?
b) On what day, where, through whom and how does Jesus present his programme?
c) What is the content of Jesus’ programme? Who are the excluded he wants to welcome?
d) How does Jesus actualise Isaiah’s text?
e) How do the people react? Why?
f) Could Jesus’ programme be ours also? Who are the excluded that we should welcome into our community today?
b) On what day, where, through whom and how does Jesus present his programme?
c) What is the content of Jesus’ programme? Who are the excluded he wants to welcome?
d) How does Jesus actualise Isaiah’s text?
e) How do the people react? Why?
f) Could Jesus’ programme be ours also? Who are the excluded that we should welcome into our community today?
5. For those who wish to go deeper into
the text
a) The historical context so as to
locate the text:
In ancient Israel, the large family or
clan or community, was the basis of social life. It provided
protection to families and persons, it guaranteed possession of the land, it
was the principal vehicle of tradition and a defence of the people’s identity.
It was a concrete way of incarnating the love of God in the love of neighbour.
To defend the clan, the community, was equivalent to defending the Covenant
with God.
In Jesus’ days, a double slavery marked people’s lives and contributed to the disintegration of the clan, the community: (i) the slavery of the politics of Herod Antipas’ government (4 BC to 39 AD) and (ii) the slavery of the official religion. Because of the exploitation and repression of Herod Antipas’ politics, supported by the Roman Empire, many people had no fixed home and were excluded and unemployed (Lk 14:21; Mt 20:3.5-6). The clan, thecommunity, was weakened. Families and persons had no help, no defence. The official religion, maintained by the religious authorities of the time, instead of strengthening the community so that it could welcome the excluded, added to this slavery. God’s Law was used to legitimise the exclusion or marginalization of many persons: women, children, Samaritans, foreigners, lepers, the possessed, publicans, the sick, the mutilated, paraplegics. It was the opposite of the fraternity God dreamed of for all! Thus, the political and economic situation and the religious ideology all conspired to weaken the local community and prevented the manifestation of the Kingdom of God.
Jesus reacts to this situation of his people and presents a programme that will change it. Jesus’ experience of God as the Father of love, gives him the possibility of evaluating reality and to see what was wrong with the lives of his people.
In Jesus’ days, a double slavery marked people’s lives and contributed to the disintegration of the clan, the community: (i) the slavery of the politics of Herod Antipas’ government (4 BC to 39 AD) and (ii) the slavery of the official religion. Because of the exploitation and repression of Herod Antipas’ politics, supported by the Roman Empire, many people had no fixed home and were excluded and unemployed (Lk 14:21; Mt 20:3.5-6). The clan, thecommunity, was weakened. Families and persons had no help, no defence. The official religion, maintained by the religious authorities of the time, instead of strengthening the community so that it could welcome the excluded, added to this slavery. God’s Law was used to legitimise the exclusion or marginalization of many persons: women, children, Samaritans, foreigners, lepers, the possessed, publicans, the sick, the mutilated, paraplegics. It was the opposite of the fraternity God dreamed of for all! Thus, the political and economic situation and the religious ideology all conspired to weaken the local community and prevented the manifestation of the Kingdom of God.
Jesus reacts to this situation of his people and presents a programme that will change it. Jesus’ experience of God as the Father of love, gives him the possibility of evaluating reality and to see what was wrong with the lives of his people.
b) A commentary on the text:
Luke 4:16: Jesus arrives in
Nazareth and takes part in the community meeting
Moved by the Holy Spirit, Jesus goes to Galilee and begins to proclaim the Good News of the Kingdom of God (Lk 4:14). He goes to villages teaching in synagogues and finally arrives in Nazareth. He goes back to the community where, from his childhood for thirty years, he had taken part in the weekly meetings. On the Saturday after his arrival, Jesus, as usual, goes to the synagogue to take part in the celebration and gets up to read.
Moved by the Holy Spirit, Jesus goes to Galilee and begins to proclaim the Good News of the Kingdom of God (Lk 4:14). He goes to villages teaching in synagogues and finally arrives in Nazareth. He goes back to the community where, from his childhood for thirty years, he had taken part in the weekly meetings. On the Saturday after his arrival, Jesus, as usual, goes to the synagogue to take part in the celebration and gets up to read.
Luke 4:17-19: Jesus reads a
passage from the prophet Isaiah
In those days, there were two readings during the Saturday celebrations. The first dealt with the Law of God, was taken from the Pentateuch and was fixed. The second was taken from the historical or prophetical books, and was chosen by the reader. The reader could choose. Jesus chose the text from Isaiah that presents a summary of the mission of the Servant of God, and that reflected the situation of the people of Galilee then. In the name of God, Jesus takes up his position in defence of the life of his people, takes on his mission as Servant of God, and, using Isaiah’s words, proclaims before all: “The spirit of the Lord is on me, for he has anointed me to bring the good news to the afflicted. He has sent me to proclaim liberty to captives, sight to the blind, to let the oppressed go free, to proclaim a year of favour from the Lord" (Is 61:1-2). He takes up an ancient tradition of the prophets and proclaims “a year of favour from the Lord”. This expression was equivalent to proclaiming a jubilee year, or, Jesus invites the people of his town to begin anew, to rewrite history at its very roots (Dt 15:1-11; Lev 25:8-17).
In those days, there were two readings during the Saturday celebrations. The first dealt with the Law of God, was taken from the Pentateuch and was fixed. The second was taken from the historical or prophetical books, and was chosen by the reader. The reader could choose. Jesus chose the text from Isaiah that presents a summary of the mission of the Servant of God, and that reflected the situation of the people of Galilee then. In the name of God, Jesus takes up his position in defence of the life of his people, takes on his mission as Servant of God, and, using Isaiah’s words, proclaims before all: “The spirit of the Lord is on me, for he has anointed me to bring the good news to the afflicted. He has sent me to proclaim liberty to captives, sight to the blind, to let the oppressed go free, to proclaim a year of favour from the Lord" (Is 61:1-2). He takes up an ancient tradition of the prophets and proclaims “a year of favour from the Lord”. This expression was equivalent to proclaiming a jubilee year, or, Jesus invites the people of his town to begin anew, to rewrite history at its very roots (Dt 15:1-11; Lev 25:8-17).
Luke 4:20-21: Jesus connects the
Bible to life before an attentive public
When he had finished reading, Jesus gives the book back to the servant and sits down. Jesus is not yet the co-ordinator of the community, he is a lay person and as such takes part in the celebration like all the others. He had been away from the community for many weeks, had then joined John the Baptist’s movement and was baptized by him in the Jordan (Lk 3:21-22). Moreover, he had spent more than forty days in the desert, reflecting on his mission (Lk 4: 1-2). The Saturday after his return to the community, Jesus is invited to read. All are attentive and curious: “What will he say?” Jesus’ comment is brief, very brief indeed. He actualises the text, connects it with the people’s lives saying: “This text is being fulfilled today even as you are listening”.
When he had finished reading, Jesus gives the book back to the servant and sits down. Jesus is not yet the co-ordinator of the community, he is a lay person and as such takes part in the celebration like all the others. He had been away from the community for many weeks, had then joined John the Baptist’s movement and was baptized by him in the Jordan (Lk 3:21-22). Moreover, he had spent more than forty days in the desert, reflecting on his mission (Lk 4: 1-2). The Saturday after his return to the community, Jesus is invited to read. All are attentive and curious: “What will he say?” Jesus’ comment is brief, very brief indeed. He actualises the text, connects it with the people’s lives saying: “This text is being fulfilled today even as you are listening”.
Luke 4:22: The contradictory
reactions of the people
The people’s reaction is ambivalent. At first their attitude is one of attention, wonder and acclamation. Then, immediately, there is a negative reaction. They say: “This is Joseph’s son, surely!” Why are they scandalized? Because Jesus speaks of welcoming the poor, the blind, prisoners and the oppressed. They do not accept his proposal. And so, just when Jesus presents his project to welcome the excluded, he himself is excluded!
But there is another motive too. It is important to note the details of the quotations that Jesus uses from the Old Testament. In the commentary on Luke 3:4-6 on the second Sunday of Advent, Luke gives a longer quotation from Isaiah to show that the opening to pagans had already been foreseen by the prophets. Here we have something like this. Jesus quotes the text from Isaiah up to the point where it says: "to proclaim a year of favour from the Lord", and leaves out the rest of the sentence that says "and a day of vindication by our God, to comfort all who mourn" (Is 61,2b). The people of Nazareth challenge the fact that Jesus left out the part on vindication. They wanted the Day of the coming of the Kingdom to be a day of vindication against the oppressors of the people. Thus those who mourned would have regained their rights. But were it so, the advent, the coming of the Kingdom would not have changed an unjust system. Jesus rejects this way of thinking, he rejects vengeance. His experience of God, Father, helped him better understand the exact meaning of the prophecies. His reaction, unlike that of the people of Nazareth, shows us that the old image of God as a severe and vengeful judge was stronger than the Good News of God, a loving Father who welcomes those excluded.
The people’s reaction is ambivalent. At first their attitude is one of attention, wonder and acclamation. Then, immediately, there is a negative reaction. They say: “This is Joseph’s son, surely!” Why are they scandalized? Because Jesus speaks of welcoming the poor, the blind, prisoners and the oppressed. They do not accept his proposal. And so, just when Jesus presents his project to welcome the excluded, he himself is excluded!
But there is another motive too. It is important to note the details of the quotations that Jesus uses from the Old Testament. In the commentary on Luke 3:4-6 on the second Sunday of Advent, Luke gives a longer quotation from Isaiah to show that the opening to pagans had already been foreseen by the prophets. Here we have something like this. Jesus quotes the text from Isaiah up to the point where it says: "to proclaim a year of favour from the Lord", and leaves out the rest of the sentence that says "and a day of vindication by our God, to comfort all who mourn" (Is 61,2b). The people of Nazareth challenge the fact that Jesus left out the part on vindication. They wanted the Day of the coming of the Kingdom to be a day of vindication against the oppressors of the people. Thus those who mourned would have regained their rights. But were it so, the advent, the coming of the Kingdom would not have changed an unjust system. Jesus rejects this way of thinking, he rejects vengeance. His experience of God, Father, helped him better understand the exact meaning of the prophecies. His reaction, unlike that of the people of Nazareth, shows us that the old image of God as a severe and vengeful judge was stronger than the Good News of God, a loving Father who welcomes those excluded.
Luke 4:23-24: Jesus criticizes
the people’s reaction
Jesus interprets the people’s reaction and considers it as a form of envy: “Physician, heal yourself. Whatever things we have heard of as done in Capharnaum, do here, also in your own country!” Jesus was well know throughout Galilee (Lk 4:14) and the people of Nazareth were not pleased that Jesus, a son of their land, worked good things in other peoples’ lands and not in his own. But there is a deeper reason for the reaction. Even if Jesus had worked in Nazareth the things he had worked in Capharnaum, they would still not have believed in him. They knew Jesus: “Who is he to teach us? Is he not Joseph’s son?” (Lk 4:22). “Is he not the carpenter?” (cfr Mk 6:3-4) Today too this happens so often: when a lay person preaches in church, many will not accept that. They leave and say: “He or she is like us: he or she knows nothing!” They cannot believe that God can speak through the most ordinary persons. Mark adds that Jesus is hurt by his people’s unbelief (Mk :,6).
Jesus interprets the people’s reaction and considers it as a form of envy: “Physician, heal yourself. Whatever things we have heard of as done in Capharnaum, do here, also in your own country!” Jesus was well know throughout Galilee (Lk 4:14) and the people of Nazareth were not pleased that Jesus, a son of their land, worked good things in other peoples’ lands and not in his own. But there is a deeper reason for the reaction. Even if Jesus had worked in Nazareth the things he had worked in Capharnaum, they would still not have believed in him. They knew Jesus: “Who is he to teach us? Is he not Joseph’s son?” (Lk 4:22). “Is he not the carpenter?” (cfr Mk 6:3-4) Today too this happens so often: when a lay person preaches in church, many will not accept that. They leave and say: “He or she is like us: he or she knows nothing!” They cannot believe that God can speak through the most ordinary persons. Mark adds that Jesus is hurt by his people’s unbelief (Mk :,6).
Luke 4:23-27: Jesus sheds light
on the Bible quoting Elijah and Elisha
In order to confirm that his mission is really that of welcoming the excluded, Jesus uses two well known passages of the Bible, the story of Elijah and that of Elisha. Both show up the closed mentality of the people of Nazareth, and criticize them. In Elijah’s time there were many widows in Israel, but Elijah was sent to a foreign widow from Sarepta (1 Kings 17:7-16). In Elisha’s time there were many lepers in Israel, but Elisha was sent to a foreigner from Syria (2 Kings 5:14). Again we see Luke’s concern to show that openness towards pagans came from Jesus himself. Jesus faced the same difficulties that the communities in Luke’s time faced.
In order to confirm that his mission is really that of welcoming the excluded, Jesus uses two well known passages of the Bible, the story of Elijah and that of Elisha. Both show up the closed mentality of the people of Nazareth, and criticize them. In Elijah’s time there were many widows in Israel, but Elijah was sent to a foreign widow from Sarepta (1 Kings 17:7-16). In Elisha’s time there were many lepers in Israel, but Elisha was sent to a foreigner from Syria (2 Kings 5:14). Again we see Luke’s concern to show that openness towards pagans came from Jesus himself. Jesus faced the same difficulties that the communities in Luke’s time faced.
Luke 4:28-30: The furious
reaction of the people who want to kill Jesus
The mention of these two passages from the Bible produces greater anger in the people. The community of Nazareth even wants to kill Jesus. He remains calm. Other people’s anger will not distract him from his purpose. Luke shows how difficult it is to overcome a mentality of privilege and of closure towards others. The same thing happens today. Many of us Catholics grow up with a mentality that leads us to believe that we are better than others and that the others must become like us in order to be saved. Jesus never thought this way.
The mention of these two passages from the Bible produces greater anger in the people. The community of Nazareth even wants to kill Jesus. He remains calm. Other people’s anger will not distract him from his purpose. Luke shows how difficult it is to overcome a mentality of privilege and of closure towards others. The same thing happens today. Many of us Catholics grow up with a mentality that leads us to believe that we are better than others and that the others must become like us in order to be saved. Jesus never thought this way.
c) Further information:
The meaning of a jubilee year:
In 2000, Pope John Paul II invited
Catholics to celebrate the jubilee. Celebrating important dates is part of
life. This allows us to rediscover and revive our initial enthusiasm. In the
Bible, “the Jubilee Year” was an important law. At first, it was decreed that
every seventh year, sold or leased lands were to return to the clan of origin.
Everyone was to be able to go back to his property. This prevented the
formation of stagnant funds and guaranteed a living for families. During a
Jubilee Year lands were to be sold back, slaves were to be redeemed and debts
cancelled (cf. Dt 15:1-18). The celebration of a Jubilee Year every seven years
was not easy (cf Jeremiah 34:8-16). After the exile, began the custom of
celebrating every fifty years, that is, every seven times seven years (Lev
25:8-17). The purpose of a Jubilee Year was and still is to re-affirm the
rights of the poor, welcome the excluded and reintegrate them into society. The
jubilee was a legal instrument to go back to the deep sense of the Law of God.
It was an occasion to take stock of the course travelled, to discover and
correct errors and to begin everything anew. Jesus begins his preaching by
proclaiming a new jubilee, a “Year of favour from the Lord”.
6. Praying with Psalm 72 (71)
“He will free the poor who cry!”
God, endow the king with your own fair
judgement,
the son of the king with your own saving justice,
that he may rule your people with justice,
and your poor with fair judgement.
the son of the king with your own saving justice,
that he may rule your people with justice,
and your poor with fair judgement.
Mountains and hills,
bring peace to the people!
With justice he will judge the poor of the people,
he will save the children of the needy and crush their oppressors.
In the sight of the sun and the moon he will endure, age after age.
bring peace to the people!
With justice he will judge the poor of the people,
he will save the children of the needy and crush their oppressors.
In the sight of the sun and the moon he will endure, age after age.
He will come down like rain on mown
grass,
like showers moistening the land.
In his days uprightness shall flourish,
and peace in plenty till the moon is no more.
His empire shall stretch from sea to sea,
from the river to the limits of the earth.
like showers moistening the land.
In his days uprightness shall flourish,
and peace in plenty till the moon is no more.
His empire shall stretch from sea to sea,
from the river to the limits of the earth.
The Beast will cower before him,
his enemies lick the dust;
the kings of Tarshish and the islands will pay him tribute.
The kings of Sheba and Saba will offer gifts;
all kings will do him homage,
all nations become his servants.
his enemies lick the dust;
the kings of Tarshish and the islands will pay him tribute.
The kings of Sheba and Saba will offer gifts;
all kings will do him homage,
all nations become his servants.
For he rescues the needy who calls to
him,
and the poor who has no one to help.
He has pity on the weak and the needy,
and saves the needy from death.
From oppression and violence he redeems their lives,
their blood is precious in his sight.
and the poor who has no one to help.
He has pity on the weak and the needy,
and saves the needy from death.
From oppression and violence he redeems their lives,
their blood is precious in his sight.
Long may he live; may the gold of Sheba
be given him!
Prayer will be offered for him constantly,
and blessings invoked on him all day.
May wheat abound in the land,
waving on the heights of the hills,
like Lebanon with its fruits and flowers at their best,
like the grasses of the earth.
Prayer will be offered for him constantly,
and blessings invoked on him all day.
May wheat abound in the land,
waving on the heights of the hills,
like Lebanon with its fruits and flowers at their best,
like the grasses of the earth.
May his name be blessed for ever,
and endure in the sight of the sun.
In him shall be blessed every race in the world,
and all nations call him blessed.
Blessed be Yahweh,
the God of Israel,
who alone works wonders;
blessed for ever his glorious name.
May the whole world be filled with his glory!
Amen! Amen!
and endure in the sight of the sun.
In him shall be blessed every race in the world,
and all nations call him blessed.
Blessed be Yahweh,
the God of Israel,
who alone works wonders;
blessed for ever his glorious name.
May the whole world be filled with his glory!
Amen! Amen!
7. Final Prayer
Lord Jesus, we thank for the word that
has enabled us to understand better the will of the Father. May your Spirit
enlighten our actions and grant us the strength to practice that which your
Word has revealed to us. May we, like Mary, your mother, not only listen to but
also practice the Word. You who live and reign with the Father in the unity of
the Holy Spirit forever and ever. Amen.
Không có nhận xét nào:
Đăng nhận xét