Memorial of Saint Benedict, Abbot
Lectionary: 389
Lectionary: 389
Hear the word of the LORD,
princes of Sodom!
Listen to the instruction of our God,
people of Gomorrah!
What care I for the number of your sacrifices?
says the LORD.
I have had enough of whole-burnt rams
and fat of fatlings;
In the blood of calves, lambs and goats
I find no pleasure.
When you come in to visit me,
who asks these things of you?
Trample my courts no more!
Bring no more worthless offerings;
your incense is loathsome to me.
New moon and sabbath, calling of assemblies,
octaves with wickedness: these I cannot bear.
Your new moons and festivals I detest;
they weigh me down, I tire of the load.
When you spread out your hands,
I close my eyes to you;
Though you pray the more,
I will not listen.
Your hands are full of blood!
Wash yourselves clean!
Put away your misdeeds from before my eyes;
cease doing evil; learn to do good.
Make justice your aim: redress the wronged,
hear the orphan’s plea, defend the widow.
princes of Sodom!
Listen to the instruction of our God,
people of Gomorrah!
What care I for the number of your sacrifices?
says the LORD.
I have had enough of whole-burnt rams
and fat of fatlings;
In the blood of calves, lambs and goats
I find no pleasure.
When you come in to visit me,
who asks these things of you?
Trample my courts no more!
Bring no more worthless offerings;
your incense is loathsome to me.
New moon and sabbath, calling of assemblies,
octaves with wickedness: these I cannot bear.
Your new moons and festivals I detest;
they weigh me down, I tire of the load.
When you spread out your hands,
I close my eyes to you;
Though you pray the more,
I will not listen.
Your hands are full of blood!
Wash yourselves clean!
Put away your misdeeds from before my eyes;
cease doing evil; learn to do good.
Make justice your aim: redress the wronged,
hear the orphan’s plea, defend the widow.
Responsorial
PsalmPS 50:8-9, 16BC-17, 21 AND 23
R. (23b) To the
upright I will show the saving power of God.
“Not for your sacrifices do I rebuke you,
for your burnt offerings are before me always.
I take from your house no bullock,
no goats out of your fold.”
R. To the upright I will show the saving power of God.
“Why do you recite my statutes,
and profess my covenant with your mouth,
Though you hate discipline
and cast my words behind you?”
R. To the upright I will show the saving power of God.
“When you do these things, shall I be deaf to it?
Or do you think you that I am like yourself?
I will correct you by drawing them up before your eyes.
He that offers praise as a sacrifice glorifies me;
and to him that goes the right way I will show the salvation of God.”
R. To the upright I will show the saving power of God.
“Not for your sacrifices do I rebuke you,
for your burnt offerings are before me always.
I take from your house no bullock,
no goats out of your fold.”
R. To the upright I will show the saving power of God.
“Why do you recite my statutes,
and profess my covenant with your mouth,
Though you hate discipline
and cast my words behind you?”
R. To the upright I will show the saving power of God.
“When you do these things, shall I be deaf to it?
Or do you think you that I am like yourself?
I will correct you by drawing them up before your eyes.
He that offers praise as a sacrifice glorifies me;
and to him that goes the right way I will show the salvation of God.”
R. To the upright I will show the saving power of God.
AlleluiaMT 5:10
R. Alleluia,
alleluia.
Blessed are they who are persecuted for the sake of righteousness,
for theirs is the Kingdom of heaven.
R. Alleluia, alleluia.
Blessed are they who are persecuted for the sake of righteousness,
for theirs is the Kingdom of heaven.
R. Alleluia, alleluia.
GospelMT 10:34-11:1
Jesus said to his Apostles:
“Do not think that I have come to bring peace upon the earth.
I have come to bring not peace but the sword.
For I have come to set
a man against his father,
a daughter against her mother,
and a daughter-in-law against her mother-in-law;
and one’s enemies will be those of his household.
“Whoever loves father or mother more than me is not worthy of me,
and whoever loves son or daughter more than me is not worthy of me;
and whoever does not take up his cross
and follow after me is not worthy of me.
Whoever finds his life will lose it,
and whoever loses his life for my sake will find it.
“Whoever receives you receives me,
and whoever receives me receives the one who sent me.
Whoever receives a prophet because he is a prophet
will receive a prophet’s reward,
and whoever receives a righteous man
because he is righteous
will receive a righteous man’s reward.
And whoever gives only a cup of cold water
to one of these little ones to drink
because he is a disciple–
amen, I say to you, he will surely not lose his reward.”
When Jesus finished giving these commands to his Twelve disciples,
he went away from that place to teach and to preach in their towns.
“Do not think that I have come to bring peace upon the earth.
I have come to bring not peace but the sword.
For I have come to set
a man against his father,
a daughter against her mother,
and a daughter-in-law against her mother-in-law;
and one’s enemies will be those of his household.
“Whoever loves father or mother more than me is not worthy of me,
and whoever loves son or daughter more than me is not worthy of me;
and whoever does not take up his cross
and follow after me is not worthy of me.
Whoever finds his life will lose it,
and whoever loses his life for my sake will find it.
“Whoever receives you receives me,
and whoever receives me receives the one who sent me.
Whoever receives a prophet because he is a prophet
will receive a prophet’s reward,
and whoever receives a righteous man
because he is righteous
will receive a righteous man’s reward.
And whoever gives only a cup of cold water
to one of these little ones to drink
because he is a disciple–
amen, I say to you, he will surely not lose his reward.”
When Jesus finished giving these commands to his Twelve disciples,
he went away from that place to teach and to preach in their towns.
Meditation: "I have not come to bring
peace, but a sword"
Why does Jesus describe his mission and the coming of
God's kingdom in terms of conflict, division, and war? Jesus told his disciples
that he did not "come to bring peace, but a sword" (Matthew
10:34). The "sword" which Jesus speaks of here is not a physical
weapon that cuts people down, but a spiritual weapon that cuts through the
inner core of our being to expose the corruption of sinful thoughts and
intentions as well as the lies and deception of Satan and his kingdom of
darkness.
Sword of the Spirit
Scripture speaks of God's word as a sharp two-edged sword that "pierces to the division of soul and spirit... discerning the thoughts and intentions of the heart" (Hebrews 4:12, Revelations 19:15). Scripture also describes "God's word" as the "sword of the Spirit" which has power to destroy every spiritual stronghold that keep people in bondage to sin, deception, and Satan (Ephesians 6:17). Jesus came to rescue us and bring us freedom to live as citizens of God's kingdom of righteousness, peace, and joy in the Holy Spirit (Romans 14:17).
Scripture speaks of God's word as a sharp two-edged sword that "pierces to the division of soul and spirit... discerning the thoughts and intentions of the heart" (Hebrews 4:12, Revelations 19:15). Scripture also describes "God's word" as the "sword of the Spirit" which has power to destroy every spiritual stronghold that keep people in bondage to sin, deception, and Satan (Ephesians 6:17). Jesus came to rescue us and bring us freedom to live as citizens of God's kingdom of righteousness, peace, and joy in the Holy Spirit (Romans 14:17).
Spiritual warfare
Jesus' mission was an act of war against the spiritual forces who oppose the kingdom of God and his rule over the earth and the heavens. That is why Jesus identified Satan as the ruler of this world whom he will cast out (John 12:31). The battle Jesus had in mind was not an earthly conflict between individuals and nations, but a spiritual warfare between the forces of Satan and the armies of heaven. Jesus came to wage war against the spiritual powers of this present world that turn the minds and hearts of people away from God and his kingdom of peace and truth.
Jesus' mission was an act of war against the spiritual forces who oppose the kingdom of God and his rule over the earth and the heavens. That is why Jesus identified Satan as the ruler of this world whom he will cast out (John 12:31). The battle Jesus had in mind was not an earthly conflict between individuals and nations, but a spiritual warfare between the forces of Satan and the armies of heaven. Jesus came to wage war against the spiritual powers of this present world that turn the minds and hearts of people away from God and his kingdom of peace and truth.
Kingdom of light versus kingdom of darkness
The Scriptures make clear that there are ultimately only two kingdoms or powers and that they stand in opposition to one another - God's kingdom of light and Satan's kingdom of darkness. John the Apostle contrasts these two opposing kingdoms in the starkest of terms: We know that we are of God, and the whole world is in the power of the evil one (1 John 5:19). The Scriptures describe the "world" as that society of people who are opposed to God and his kingdom of righteousness, truth, and goodness. Jesus came to overthrow Satan's power and to set us free from everything that would hold us back from knowing, loving, and serving God who has loved each one of us with boundless mercy, compassion, and goodness.
The Scriptures make clear that there are ultimately only two kingdoms or powers and that they stand in opposition to one another - God's kingdom of light and Satan's kingdom of darkness. John the Apostle contrasts these two opposing kingdoms in the starkest of terms: We know that we are of God, and the whole world is in the power of the evil one (1 John 5:19). The Scriptures describe the "world" as that society of people who are opposed to God and his kingdom of righteousness, truth, and goodness. Jesus came to overthrow Satan's power and to set us free from everything that would hold us back from knowing, loving, and serving God who has loved each one of us with boundless mercy, compassion, and goodness.
God must take first place
Jesus told his disciples that if they followed him it would be costly because they must put God's kingdom first and obey his word. Whenever a great call is given it inevitably causes division between those who accept and reject it. When Jesus remarked that division would cut very close to home his listeners likely recalled the prophecy of Micah: a man's enemies are the men of his own household (Micah 7:6). The love of God compels us to choose who will be first in our lives. To place any relationship or any other thing above God is a form of idolatry. Jesus challenges his disciples to examine who they love first and foremost. A true disciple loves God above all else and is willing to forsake all for Jesus Christ. Jesus insists that his disciples give him the loyalty which is only due to God, a loyalty which is higher than that owed to spouse or kin. It is possible that family and friends can become our enemies if the thought of them keeps us from doing what we know God wants us to do.
Jesus told his disciples that if they followed him it would be costly because they must put God's kingdom first and obey his word. Whenever a great call is given it inevitably causes division between those who accept and reject it. When Jesus remarked that division would cut very close to home his listeners likely recalled the prophecy of Micah: a man's enemies are the men of his own household (Micah 7:6). The love of God compels us to choose who will be first in our lives. To place any relationship or any other thing above God is a form of idolatry. Jesus challenges his disciples to examine who they love first and foremost. A true disciple loves God above all else and is willing to forsake all for Jesus Christ. Jesus insists that his disciples give him the loyalty which is only due to God, a loyalty which is higher than that owed to spouse or kin. It is possible that family and friends can become our enemies if the thought of them keeps us from doing what we know God wants us to do.
The just reward
True love for God compels us to express charity towards our neighbor who is created in the image and likeness of God. Jesus declared that any kindness shown and any help given to the people of Christ will not go unrewarded. Jesus never refused to give to anyone in need who asked for his help. As his disciples we are called to be kind and generous as he is. Jesus sets before his disciples the one goal in life that is worth any sacrifice and that goal is the will of God which leads to everlasting life, peace, and joy with God. Does the love of Jesus Christ compel you to put God first in all you do (2 Corinthians 5:14)?
True love for God compels us to express charity towards our neighbor who is created in the image and likeness of God. Jesus declared that any kindness shown and any help given to the people of Christ will not go unrewarded. Jesus never refused to give to anyone in need who asked for his help. As his disciples we are called to be kind and generous as he is. Jesus sets before his disciples the one goal in life that is worth any sacrifice and that goal is the will of God which leads to everlasting life, peace, and joy with God. Does the love of Jesus Christ compel you to put God first in all you do (2 Corinthians 5:14)?
"Lord, no eye has seen, no ear has heard, no
heart has conceived the things you have prepared for those who love you. Set us
ablaze with the fire of the Holy Spirit, that we may love you in and above all
things and so receive the rewards you have promised us through Christ our
Lord." (from A Christian's Prayer Book)
Daily Quote from the early church fathers: How
peace requires a sword, by John Chrysostom (347-407 AD)
"What sort of peace is it that Jesus asks them to
pronounce upon entering each house? And what kind of peace is it of which the
angels sing, 'Glory to God in the highest and on earth peace'? And if Jesus
came not to bring peace, why did all the prophets publish peace as good news?
Because this more than anything is peace: when the disease is removed. This is
peace: when the cancer is cut away. Only with such radical surgery is it
possible for heaven to be reunited to earth. Only in this way does the
physician preserve the healthy tissue of the body. The incurable part must be
amputated. Only in this way does the military commander preserve the peace: by
cutting off those in rebellion. Thus it was also in the case of the tower of
Babel, that their evil peace was ended by their good discord. Peace therefore
was accomplished. (excerpt from THE GOSPEL OF
MATTHEW, HOMILY 35.1)
MONDAY, JULY 11, MATTHEW
10:34--11:1
(Isaiah 1:10-17, 22; Psalm 50)
(Isaiah 1:10-17, 22; Psalm 50)
KEY VERSE: "Whoever does not take up his cross and follow after me is not worthy of me" (v 39).
TO KNOW: Jesus exhorted the twelve apostles to have courage under persecution. He was aware that his message would not be accepted by everyone, and he warned his followers that members of their own families might be their adversaries. Those who wished to follow in his footsteps must be willing to put the gospel before all else -- even their own lives. They must be prepared to be treated like the prophets of old who suffered for proclaiming God's word. The apostles were Christian "prophets" who would speak God's saving message of the new covenant. Whoever offered hospitality to them received Jesus himself and God who sent him, and they would be rewarded for their kindness.
TO LOVE: Pray for missionaries whose lives may be endangered for preaching the gospel.
TO SERVE: Lord Jesus, give me courage to proclaim your gospel as your apostles did.
Memorial of Saint Benedict, abbot
Benedict was the twin brother of St. Scholastica. While studying in Rome, Benedict was dismayed by the lack of discipline of his fellow students. He fled to the mountains near Subiaco, living as a hermit in a cave for three years. Benedict's virtues caused a group of monks to prevail upon him to become their spiritual leader. He founded the monastery at Monte Cassino where he wrote the Rule of his order. Benedict continued to attract followers, and eventually established twelve monasteries. It is said that Benedict had the ability to read consciences, was able to prophesy and forestall attacks of the devil. He destroyed pagan statues and altars, and drove demons from groves, which were sacred to pagans. At one point there were over 40,000 monasteries guided by the Benedictine Rule. A summation of the Rule is: "Pray and work" (Latin: Ora et Labora). Though Benedict was not the founder of Christian monasticism, since he lived two and a half to three centuries after its beginnings in Egypt, Palestine, and Asia Minor, he had great influence on monastic life.
Monday 11 July 2016
Mon
11th. St Benedict.
Isaiah
1:10-17. To the upright I will show the saving power of God—Ps 49(50):8-9,
16-17, 21, 23. Matthew 10:34 – 11:1.
'Anyone
who loses his life for my sake will find it.'
When
Jesus says, 'It is not peace I have come to bring, but a sword', he is not
defining the goal of his saving mission. Rather, he is pointing with prophetic
insight to the divisive potential of his teaching. The aged Simeon had said to
Mary in the temple: 'This child is destined for the falling and the rising of
many in Israel, and to be a sign that will be opposed' (Lk 2:34). In similar
vein Paul wrote: 'We proclaim Christ crucified, a stumbling-block to Jews and
foolishness to Gentiles' (1 Cor 1:23). We live in an age of martyrs when, for
many of our Christian sisters and brothers, fidelity to Christ leads to
suffering and even death. 'Lord, help me to see that the cost of discipleship
is no less than everything.'
MINUTE
MEDITATIONS
|
Guided by Mary
|
Mary completes the waiting hope of the women of the Old Testament,
and she guides us on our own path as we find, not only who we are in Jesus, but
all the possibilities of who we can be if we allow him to draw near to us and
transform us with grace and mercy.
July 11
St. Benedict
(480?-543)
St. Benedict
(480?-543)
It is
unfortunate that no contemporary biography was written of a man who has
exercised the greatest influence on monasticism in the West. Benedict is well
recognized in the later Dialogues of St. Gregory, but these
are sketches to illustrate miraculous elements of his career.
Benedict
was born into a distinguished family in central Italy, studied at Rome and
early in life was drawn to the monastic life. At first he became a hermit,
leaving a depressing world—pagan armies on the march, the Church torn by schism,
people suffering from war, morality at a low ebb.
He
soon realized that he could not live a hidden life in a small town any better
than in a large city, so he withdrew to a cave high in the mountains for three
years. Some monks chose him as their leader for a while, but found his
strictness not to their taste. Still, the shift from hermit to community life
had begun for him. He had an idea of gathering various families of monks into
one “Grand Monastery” to give them the benefit of unity, fraternity, permanent
worship in one house. Finally he began to build what was to become one of the
most famous monasteries in the world—Monte Cassino, commanding three narrow
valleys running toward the mountains north of Naples.
The
Rule that gradually developed prescribed a life of liturgical prayer, study,
manual labor and living together in community under a common father (abbot).
Benedictine asceticism is known for its moderation, and Benedictine charity has
always shown concern for the people in the surrounding countryside. In the
course of the Middle Ages, all monasticism in the West was gradually brought
under the Rule of St. Benedict.
Today
the Benedictine family is represented by two branches: the Benedictine
Federation and the Cistercians.
Comment:
The Church has been blessed through Benedictine devotion to the liturgy, not only in its actual celebration with rich and proper ceremony in the great abbeys, but also through the scholarly studies of many of its members. Liturgy is sometimes confused with guitars or choirs, Latin or Bach. We should be grateful to those who both preserve and adapt the genuine tradition of worship in the Church.
The Church has been blessed through Benedictine devotion to the liturgy, not only in its actual celebration with rich and proper ceremony in the great abbeys, but also through the scholarly studies of many of its members. Liturgy is sometimes confused with guitars or choirs, Latin or Bach. We should be grateful to those who both preserve and adapt the genuine tradition of worship in the Church.
Quote:
“Rightly, then, the liturgy is considered as an exercise of the priestly office of Jesus Christ. In the liturgy the sanctification of man is manifested by signs perceptible to the senses...; in the liturgy full public worship is performed by the Mystical Body of Jesus Christ, that is, by the Head and his members.
“Rightly, then, the liturgy is considered as an exercise of the priestly office of Jesus Christ. In the liturgy the sanctification of man is manifested by signs perceptible to the senses...; in the liturgy full public worship is performed by the Mystical Body of Jesus Christ, that is, by the Head and his members.
“From
this it follows that every liturgical celebration, because it is an action of
Christ the priest and of his Body the Church, is a sacred action, surpassing
all others” (Vatican II, Constitution on the Sacred Liturgy, 7).
Patron
Saint of:
Europe
Kidney disease
Poisoning
Schoolchildren
Europe
Kidney disease
Poisoning
Schoolchildren
LECTIO DIVINA: MATTHEW 10,34 -
11,1
Lectio
Divina:
Monday,
July 11, 2016
Ordinary
Time
1) Opening prayer
God
our Father,
your light of truth
guides us to the way of Christ.
May all who follow him
reject what is contrary to the gospel.
We ask this through our Lord Jesus Christ, your Son,
who lives and reigns with you and the Holy Spirit,
one God, for ever and ever. Amen.
your light of truth
guides us to the way of Christ.
May all who follow him
reject what is contrary to the gospel.
We ask this through our Lord Jesus Christ, your Son,
who lives and reigns with you and the Holy Spirit,
one God, for ever and ever. Amen.
2)
Gospel Reading - Matthew 10,34-11,1
Jesus
said to his disciples: 'Do not suppose that I have come to bring peace to the
earth: it is not peace I have come to bring, but a sword. For I have come to
set son against father, daughter against mother, daughter-in-law against
mother-in-law; a person's enemies will be the members of his own household. 'No
one who prefers father or mother to me is worthy of me. No one who prefers son
or daughter to me is worthy of me. Anyone who does not take his cross and
follow in my footsteps is not worthy of me. Anyone who finds his life will lose
it; anyone who loses his life for my sake will find it. 'Anyone who welcomes
you welcomes me; and anyone who welcomes me welcomes the one who sent me.
'Anyone who welcomes a prophet because he is a prophet will have a prophet's
reward; and anyone who welcomes an upright person because he is upright will
have the reward of an upright person. 'If anyone gives so much as a cup of cold
water to one of these little ones because he is a disciple, then in truth I
tell you, he will most certainly not go without his reward.'
When Jesus had finished instructing his twelve disciples he moved on from there to teach and preach in their towns.
When Jesus had finished instructing his twelve disciples he moved on from there to teach and preach in their towns.
3)
Reflection
•
In May of last year, the V Conference of Latin American Bishops, which was held
in Aparecida in the north of Brazil, wrote a very important Document on the
theme: Disciples and Missionaries of Jesus Christ, so that our peoples may have
life”. The discourse of the Mission of chapter 10 of the Gospel of Matthew,
offers much light in order to be able to carry out the mission as disciples and
missionaries of Jesus Christ. The Gospel today presents to us the last part of
this Discourse of the Mission.
• Matthew 10, 34-36: I have not come to bring peace to the earth but the sword. Jesus always speaks of peace (Mt 5, 9; Mk 9, 50; Lk 1, 79; 10, 5; 19, 38; 24, 36; Jn 14, 27; 16, 33; 20, 21. 26). And then, how can we understand the phrase in today’s Gospel which seems to say the contrary: “Do not think that I have come to bring peace on earth; no, I have not come to bring peace but the sword”. This affirmation does not mean that Jesus was in favour of division and the sword. No! Jesus does not want neither the sword (Jn 18, 11), nor division. He wants the union of all in truth (cf. Jn 17, 17-23). At that time, the announcement of the truth that He, Jesus of Nazareth, was the Messiah became a reason of great division among the Jews. In the same family or community, some were in favour and others were radically contrary. In this sense the Good News of Jesus was truly a source of division, a “sign of contradiction” (Lk 2, 34) or, as Jesus said, he was bringing the sword. In this way the other warning is understood: “I have come to set son against father, daughter against mother, daughter-in-law against mother– in-law; a person’s enemies will be the members of his own household”. In fact, that was what was happening in the families and in the communities: much division, much discussion, the consequence of the announcement of the Good News among the Jews of that time, because some accepted, others denied. Today the same thing happens. Many times, there where the Church renews itself, the appeal to the Good News becomes a ‘sign of contradiction’ and of division. Persons, who during years have lived comfortably in their routine of Christian life, do not want to allow themselves to be bothered by the ‘innovations’ of Vatican Council II. Disturbed by the changes, they used all their intelligence to find arguments in defence of their opinions and to condemn the changes considering them contrary to what they thought was the true faith.
• Matthew 10, 37: No one who prefers father or mother to me is worthy of me. Luke gives this same phrase, but much more demandino. Literally he says: “If anyone comes to me and does not hate his father and mother, his sons and brothers, his sisters, and even his own life, he cannot be my disciple” (Lk 14, 26). How can this affirmation of Jesus be combined with the other one in which he orders to observe the fourth commandment: love and honour father and mother? (Mk 7, 10-12; Mt 19, 19). Two observations: (1) The fundamental criterion on which Jesus insists always is this one: the Good News of God should be the supreme value of our life. In our life there can be no greater value. (2) The economic and social situation at the time of Jesus was such that the families were obliged to close themselves up in themselves. They no longer had the conditions to respect the obligations of human community living together as for example: sharing, hospitality, invitation to a meal and the acceptance of the excluded. This individualistic closing up in self, caused by the national and international situation produced distortion: (1) It made life in community impossible (2) It limited the commandment “honour father and mother” exclusively to the small family nucleus and no longer to the larger family of the community (3) It prevented the full manifestation of the Good News of God, because if God is Father/Mother we are brothers and sisters of one another. And this truth should be expressed in the life of the community. A living and fraternal community is the mirror of the face of God. Human living together without community is a mirror which disfigures the face of God. In this context, the request of Jesus: “to hate father and mother means that the disciples should overcome the individualistic closing up of the small family on itself, and extend it to the community dimension. Jesus himself put into practice what he taught others. His family wanted to call him to close himself up in self. When they told him: “Look, your mother and your brothers are outside and they are looking for you”, he answered: “Who is my mother, and who are my brothers?” And looking at the persons around him he said: “Behold, my mother and my brothers. Anyone who does the will of God is my brother, my sister and my mother” (Mk 3, 32-35). He extends the family! This was and continues to be even today for the small family the only way to be able to keep and transmit the values in which he believes.
• Matthew 10, 38-39: The demands of the mission of the disciples. In these two verses, Jesus gives important and demanding advice: (a) To take up the cross and follow Jesus: Anyone who does not take his cross and follow in my footsteps is not worthy of me. In order to perceive all the significance and important of this first advice it is well to keep in mind the witness of Saint Paul: “But as for me, it is not of the question that I should boast at all, except of the cross of our Lord Jesus Christ, through whom the world has been crucified to me and I to the world” (Ga 6, 14). To carry the cross presupposes, even now, a radical drawing away from the iniquitous system which reigns in the world. (b) To have the courage to give one’s life: “Anyone who finds his life will lose it; anyone who loses his life for my sake will find it”. Only the one, who in life has been capable of giving himself totally to others, will feel fulfilled. This second advice confirms the deepest human experience; the source of life is in the gift of life. Giving one receives. If the wheat grain does not die … (Jn 12, 24).
• Matthew 10, 40: The identification of the disciple with Jesus and with God himself. This human experience of donation and of the gift receives here a clarification, a deepening:”Anyone who welcomes you welcomes me: and anyone who welcomes me welcomes the one who sent me.” In the total gift of self, the disciple identifies himself with Jesus; there the encounter with God takes place, and God allows himself to be found by the one who seeks him.
• Matthew 10, 41-42: the reward of the prophet, of the just and of the disciple. The discourse of the Mission ends with one phrase on reward: “Anyone who welcomes a prophet because he is a prophet will have a prophet’s reward; and anyone who welcomes an upright person because he is upright will have the reward of an upright person If anyone gives so much as a cup of cold water to one of these little ones, because he is a disciple, then in truth I tell you, he will most certainly not go without reward”. In this phrase the sequence is very meaningful: the prophet is recognized because of his mission as one sent by God. The upright person is recognized by his behaviour, by his perfect way of observing the law of God. The disciple is recognized by no quality or mission, but simply by his social condition of being least among the people. The Kingdom is not made of great things. It is like a very big house which is constructed with small bricks. Anyone who despises the brick will have great difficulty in constructing the house. Even a glass of water serves as a brick for the construction of the Kingdom.
• Matthew 11, 1: The end of the Discourse of the Mission. The end of the Discourse of the Mission. When Jesus had finished instructing his twelve disciples he moved from there to teach and preach in their towns. Now Jesus leaves to put into practice what he has taught. We will see this in the next chapters 11 and 12 of the Gospel of Matthew.
• Matthew 10, 34-36: I have not come to bring peace to the earth but the sword. Jesus always speaks of peace (Mt 5, 9; Mk 9, 50; Lk 1, 79; 10, 5; 19, 38; 24, 36; Jn 14, 27; 16, 33; 20, 21. 26). And then, how can we understand the phrase in today’s Gospel which seems to say the contrary: “Do not think that I have come to bring peace on earth; no, I have not come to bring peace but the sword”. This affirmation does not mean that Jesus was in favour of division and the sword. No! Jesus does not want neither the sword (Jn 18, 11), nor division. He wants the union of all in truth (cf. Jn 17, 17-23). At that time, the announcement of the truth that He, Jesus of Nazareth, was the Messiah became a reason of great division among the Jews. In the same family or community, some were in favour and others were radically contrary. In this sense the Good News of Jesus was truly a source of division, a “sign of contradiction” (Lk 2, 34) or, as Jesus said, he was bringing the sword. In this way the other warning is understood: “I have come to set son against father, daughter against mother, daughter-in-law against mother– in-law; a person’s enemies will be the members of his own household”. In fact, that was what was happening in the families and in the communities: much division, much discussion, the consequence of the announcement of the Good News among the Jews of that time, because some accepted, others denied. Today the same thing happens. Many times, there where the Church renews itself, the appeal to the Good News becomes a ‘sign of contradiction’ and of division. Persons, who during years have lived comfortably in their routine of Christian life, do not want to allow themselves to be bothered by the ‘innovations’ of Vatican Council II. Disturbed by the changes, they used all their intelligence to find arguments in defence of their opinions and to condemn the changes considering them contrary to what they thought was the true faith.
• Matthew 10, 37: No one who prefers father or mother to me is worthy of me. Luke gives this same phrase, but much more demandino. Literally he says: “If anyone comes to me and does not hate his father and mother, his sons and brothers, his sisters, and even his own life, he cannot be my disciple” (Lk 14, 26). How can this affirmation of Jesus be combined with the other one in which he orders to observe the fourth commandment: love and honour father and mother? (Mk 7, 10-12; Mt 19, 19). Two observations: (1) The fundamental criterion on which Jesus insists always is this one: the Good News of God should be the supreme value of our life. In our life there can be no greater value. (2) The economic and social situation at the time of Jesus was such that the families were obliged to close themselves up in themselves. They no longer had the conditions to respect the obligations of human community living together as for example: sharing, hospitality, invitation to a meal and the acceptance of the excluded. This individualistic closing up in self, caused by the national and international situation produced distortion: (1) It made life in community impossible (2) It limited the commandment “honour father and mother” exclusively to the small family nucleus and no longer to the larger family of the community (3) It prevented the full manifestation of the Good News of God, because if God is Father/Mother we are brothers and sisters of one another. And this truth should be expressed in the life of the community. A living and fraternal community is the mirror of the face of God. Human living together without community is a mirror which disfigures the face of God. In this context, the request of Jesus: “to hate father and mother means that the disciples should overcome the individualistic closing up of the small family on itself, and extend it to the community dimension. Jesus himself put into practice what he taught others. His family wanted to call him to close himself up in self. When they told him: “Look, your mother and your brothers are outside and they are looking for you”, he answered: “Who is my mother, and who are my brothers?” And looking at the persons around him he said: “Behold, my mother and my brothers. Anyone who does the will of God is my brother, my sister and my mother” (Mk 3, 32-35). He extends the family! This was and continues to be even today for the small family the only way to be able to keep and transmit the values in which he believes.
• Matthew 10, 38-39: The demands of the mission of the disciples. In these two verses, Jesus gives important and demanding advice: (a) To take up the cross and follow Jesus: Anyone who does not take his cross and follow in my footsteps is not worthy of me. In order to perceive all the significance and important of this first advice it is well to keep in mind the witness of Saint Paul: “But as for me, it is not of the question that I should boast at all, except of the cross of our Lord Jesus Christ, through whom the world has been crucified to me and I to the world” (Ga 6, 14). To carry the cross presupposes, even now, a radical drawing away from the iniquitous system which reigns in the world. (b) To have the courage to give one’s life: “Anyone who finds his life will lose it; anyone who loses his life for my sake will find it”. Only the one, who in life has been capable of giving himself totally to others, will feel fulfilled. This second advice confirms the deepest human experience; the source of life is in the gift of life. Giving one receives. If the wheat grain does not die … (Jn 12, 24).
• Matthew 10, 40: The identification of the disciple with Jesus and with God himself. This human experience of donation and of the gift receives here a clarification, a deepening:”Anyone who welcomes you welcomes me: and anyone who welcomes me welcomes the one who sent me.” In the total gift of self, the disciple identifies himself with Jesus; there the encounter with God takes place, and God allows himself to be found by the one who seeks him.
• Matthew 10, 41-42: the reward of the prophet, of the just and of the disciple. The discourse of the Mission ends with one phrase on reward: “Anyone who welcomes a prophet because he is a prophet will have a prophet’s reward; and anyone who welcomes an upright person because he is upright will have the reward of an upright person If anyone gives so much as a cup of cold water to one of these little ones, because he is a disciple, then in truth I tell you, he will most certainly not go without reward”. In this phrase the sequence is very meaningful: the prophet is recognized because of his mission as one sent by God. The upright person is recognized by his behaviour, by his perfect way of observing the law of God. The disciple is recognized by no quality or mission, but simply by his social condition of being least among the people. The Kingdom is not made of great things. It is like a very big house which is constructed with small bricks. Anyone who despises the brick will have great difficulty in constructing the house. Even a glass of water serves as a brick for the construction of the Kingdom.
• Matthew 11, 1: The end of the Discourse of the Mission. The end of the Discourse of the Mission. When Jesus had finished instructing his twelve disciples he moved from there to teach and preach in their towns. Now Jesus leaves to put into practice what he has taught. We will see this in the next chapters 11 and 12 of the Gospel of Matthew.
4)
Personal questions
•
To lose life in order to gain life. Have you had some experience of having felt
rewarded for an act of donation or gratuity for others?
• He who welcomes you welcomes me, and who welcomes me, welcomes the One who sent me. Stop and think what Jesus says here: He and God himself identify themselves with you.
• He who welcomes you welcomes me, and who welcomes me, welcomes the One who sent me. Stop and think what Jesus says here: He and God himself identify themselves with you.
5)
Concluding Prayer
How
blessed are those who live in your house;
they shall praise you continually. Pause
Blessed those who find their strength in you,
whose hearts are set on pilgrimage. (Ps 84,4-5)
they shall praise you continually. Pause
Blessed those who find their strength in you,
whose hearts are set on pilgrimage. (Ps 84,4-5)
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