Eighteenth Sunday in Ordinary Time
Lectionary: 114
Lectionary: 114
Vanity of vanities, says Qoheleth,
vanity of vanities! All things are vanity!
Here is one who has labored with wisdom and knowledge and skill,
and yet to another who has not labored over it,
he must leave property.
This also is vanity and a great misfortune.
For what profit comes to man from all the toil and anxiety of heart
with which he has labored under the sun?
All his days sorrow and grief are his occupation;
even at night his mind is not at rest.
This also is vanity.
vanity of vanities! All things are vanity!
Here is one who has labored with wisdom and knowledge and skill,
and yet to another who has not labored over it,
he must leave property.
This also is vanity and a great misfortune.
For what profit comes to man from all the toil and anxiety of heart
with which he has labored under the sun?
All his days sorrow and grief are his occupation;
even at night his mind is not at rest.
This also is vanity.
Responsorial
PsalmPS 90:3-4, 5-6, 12-13, 14, 17
R. (1) If
today you hear his voice, harden not your hearts.
You turn man back to dust,
saying, “Return, O children of men.”
For a thousand years in your sight
are as yesterday, now that it is past,
or as a watch of the night.
R. If today you hear his voice, harden not your hearts.
You make an end of them in their sleep;
the next morning they are like the changing grass,
Which at dawn springs up anew,
but by evening wilts and fades.
R. If today you hear his voice, harden not your hearts.
Teach us to number our days aright,
that we may gain wisdom of heart.
Return, O LORD! How long?
Have pity on your servants!
R. If today you hear his voice, harden not your hearts.
Fill us at daybreak with your kindness,
that we may shout for joy and gladness all our days.
And may the gracious care of the LORD our God be ours;
prosper the work of our hands for us!
Prosper the work of our hands!
R. If today you hear his voice, harden not your hearts.
You turn man back to dust,
saying, “Return, O children of men.”
For a thousand years in your sight
are as yesterday, now that it is past,
or as a watch of the night.
R. If today you hear his voice, harden not your hearts.
You make an end of them in their sleep;
the next morning they are like the changing grass,
Which at dawn springs up anew,
but by evening wilts and fades.
R. If today you hear his voice, harden not your hearts.
Teach us to number our days aright,
that we may gain wisdom of heart.
Return, O LORD! How long?
Have pity on your servants!
R. If today you hear his voice, harden not your hearts.
Fill us at daybreak with your kindness,
that we may shout for joy and gladness all our days.
And may the gracious care of the LORD our God be ours;
prosper the work of our hands for us!
Prosper the work of our hands!
R. If today you hear his voice, harden not your hearts.
Reading 2COL 3:1-5, 9-11
Brothers and sisters:
If you were raised with Christ, seek what is above,
where Christ is seated at the right hand of God.
Think of what is above, not of what is on earth.
For you have died,
and your life is hidden with Christ in God.
When Christ your life appears,
then you too will appear with him in glory.
Put to death, then, the parts of you that are earthly:
immorality, impurity, passion, evil desire,
and the greed that is idolatry.
Stop lying to one another,
since you have taken off the old self with its practices
and have put on the new self,
which is being renewed, for knowledge,
in the image of its creator.
Here there is not Greek and Jew,
circumcision and uncircumcision,
barbarian, Scythian, slave, free;
but Christ is all and in all.
If you were raised with Christ, seek what is above,
where Christ is seated at the right hand of God.
Think of what is above, not of what is on earth.
For you have died,
and your life is hidden with Christ in God.
When Christ your life appears,
then you too will appear with him in glory.
Put to death, then, the parts of you that are earthly:
immorality, impurity, passion, evil desire,
and the greed that is idolatry.
Stop lying to one another,
since you have taken off the old self with its practices
and have put on the new self,
which is being renewed, for knowledge,
in the image of its creator.
Here there is not Greek and Jew,
circumcision and uncircumcision,
barbarian, Scythian, slave, free;
but Christ is all and in all.
AlleluiaMT 5:3
R. Alleluia,
alleluia.
Blessed are the poor in spirit,
for theirs is the Kingdom of heaven.
R. Alleluia, alleluia.
Blessed are the poor in spirit,
for theirs is the Kingdom of heaven.
R. Alleluia, alleluia.
GospelLK 12:13-21
Someone in the crowd said to Jesus,
“Teacher, tell my brother to share the inheritance with me.”
He replied to him,
“Friend, who appointed me as your judge and arbitrator?”
Then he said to the crowd,
“Take care to guard against all greed,
for though one may be rich,
one’s life does not consist of possessions.”
Then he told them a parable.
“There was a rich man whose land produced a bountiful harvest.
He asked himself, ‘What shall I do,
for I do not have space to store my harvest?’
And he said, ‘This is what I shall do:
I shall tear down my barns and build larger ones.
There I shall store all my grain and other goods
and I shall say to myself, “Now as for you,
you have so many good things stored up for many years,
rest, eat, drink, be merry!”’
But God said to him,
‘You fool, this night your life will be demanded of you;
and the things you have prepared, to whom will they belong?’
Thus will it be for all who store up treasure for themselves
but are not rich in what matters to God.”
“Teacher, tell my brother to share the inheritance with me.”
He replied to him,
“Friend, who appointed me as your judge and arbitrator?”
Then he said to the crowd,
“Take care to guard against all greed,
for though one may be rich,
one’s life does not consist of possessions.”
Then he told them a parable.
“There was a rich man whose land produced a bountiful harvest.
He asked himself, ‘What shall I do,
for I do not have space to store my harvest?’
And he said, ‘This is what I shall do:
I shall tear down my barns and build larger ones.
There I shall store all my grain and other goods
and I shall say to myself, “Now as for you,
you have so many good things stored up for many years,
rest, eat, drink, be merry!”’
But God said to him,
‘You fool, this night your life will be demanded of you;
and the things you have prepared, to whom will they belong?’
Thus will it be for all who store up treasure for themselves
but are not rich in what matters to God.”
18th
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 - Ecclesiastes 1:2, 2:21-23
Ecclesiastes is fourth in the order of the wisdom books of the Old Testament [the others being Job, Psalms, Proverbs, and after Ecclesiastes, Song of Songs (Song of Solomon/Canticle of Canticles) and Sirach complete the wisdom books]. Ecclesiastes is the Greek equivalent of the Hebrew title. It appears in many older Bibles under this Hebrew name, Qoheleth, which means “preacher” and comes from the start of the book “The words of the preacher, the son of David, king in Jerusalem.” Qoheleth is not a proper name, it describes the position of one who speaks in an assembly. Hence Ecclesiastes is usually understood to be a qualified teacher, the leader of an assembly of wise men. The reference to his being the son of David is typical of pseudoepigraphical literature’s tendency to attribute the work of an unknown author to some illustrious person in order to give it greater credence. In this instance, the sacred writer chose to put the fruit of his reflections under the patronage of the most outstanding of Israel’s wise men. Ecclesiastes is one of the five scrolls which were read on the feast of Tabernacles, the others being Song of Songs, Ruth, Lamentations, and Esther. The book’s twelve chapters all deal with the same theme – the uselessness of human things, which it describes as “vanity of vanities”. Put another way, it discusses the problem “What value has this earthly life for man?” Regarded from the viewpoint of the pessimist, this earthly life has no value. All is vanity. All human endeavor is a “pursuing of the wind.” There is an eternal sameness in things.
But we must remember that there is another aspect to life. Not everyone looks upon it with the eyes of a pessimist. Man can be relatively happy. Therefore let him enjoy life and the good things which it offers: but let him be mindful of his end; let him fear God and keep His commandments.
1:2 Vanity of vanities,
Vanity is a favorite word which is used 35 times in this book. It literally means “breath” or “vapor” and is used in the Psalms (39:6-7; 94:11, etc.) to indicate something that is transient, worthless, and empty.
says Qoheleth,
The name “Qoheleth” designates someone who has some relationship to a congregation, perhaps indicating a particular office such as teacher.
vanity of vanities! All things are vanity! 2:21 For here is a man who has labored with wisdom and knowledge and skill, and to another, who has not labored over it, he must leave his property. This also is vanity and a great misfortune. 22 For what profit comes to a man from all the toil and anxiety of heart with which he has labored under the sun? 23 All his days sorrow and grief are his occupation; even at night his mind is not at rest. This also is vanity.
Qoheleth at first enjoyed the fruits of his labor (2:10), but now he finds reason to detest them because they must be left to an heir who may play the fool with them (2:18-19) and who certainly will not have labored for them with all the sorrows and trials which accompany toil. Since work is arduous, and long-range planning for one’s possessions is impossible, Qoheleth concludes that what is good is to find present enjoyment in the modest fruits of modest toil. Unfortunately the ability to enjoy is a gift of God which some do not receive, and that is another vanity in life.
2nd Reading - Colossians 3:1-5, 9-11
In last week’s epistle reading we heard Saint Paul instruct us about baptism (the circumcision of Christ) being the rite of initiation into God’s family in the New Covenant, the rite in the Old Covenant having been circumcision of the flesh. Today we hear the beginning of his instruction to us on living the Christian life. The part we hear today appears to be an early baptismal instruction.
3:1 If then you were raised with Christ, seek what is above,
The contrast between the “things above” and the “things of earth” is to be understood especially in view of the matters of Jewish law which Saint Paul has discussed in the preceding verses (dietary practices, new moon festival observances, etc.). These are material religious practices which are in opposition to Christ’s victorious presence.
where Christ is seated at the right hand of God.
The expression from Psalm 110:1 implies His position of lordship and complete victory.
2 Think of what is above, not of what is on earth.
“Let us think upon the things that are above, on the heavenly things, and meditate on them, where Christ has been lifted up and exalted. But let us forsake the world which is not ours, that we may arrive at the place to which we have been invited. Let us raise up our eyes on high, that we may see the splendor which shall be revealed.” [Aphraatees the Persian Sage (A.D. 336-345), Treatises 6,1]
3 For you have died, and your life is hidden with Christ in God.
A definitive change (separation from material practices) since baptism which is continuous since that time. There may be a play on the contrast between a body being “hidden in the earth” at death and being “hidden in Christ” through a death to sin and separation from material things.
4 When Christ your life appears, then you too will appear with him in glory.
A definite reference to the future resurrection, although the main emphasis has been on the present resurrection with Christ
“But what did he go on to say? ‘When Christ appears, your life, then you also will appear with Him in glory.’ So now is the time for groaning, then it will be for rejoicing; now for desiring, then for embracing. What we desire now is not present; but let us not falter in desire; let long, continuous desire be our daily exercise, because the one who made the promise doesn’t cheat us.” [Saint Ambrose of Milan (ca. A.D. 385), Sermons 350A,4]
5 Put to death, then, the parts of you that are earthly:
In baptism you died to earthly things and became reborn in Christ; an absolute separation from the former type of life. Paul requires a radical self-denial which puts aside a self-centered life and instead focuses on the unity of the community.
immorality, impurity, passion, evil desire, and the greed that is idolatry.
The intervening verses (which we do not hear today) form a catalog of vices. The first five vices (contained in our reading today as part of verse 5) are mostly sins against purity. In verse 8 is another group of five which concern anger and sins of the tongue.
9 Stop lying to one another, since you have taken off the old self with its practices 10 and have put on the new self, which is being renewed, for knowledge, in the image of its creator.
This is a corporate figure (see 1 Corinthians 15:45-47). The Christian embraces a new corporate community life in Christ.
“Seek nothing with exterior gold and bodily adornment; but consider the garment as one worthy to adorn him who is according to the image of his Creator, as the apostle says: ‘Stripping off the old man, and putting on the new, one that is being renewed unto perfect knowledge according to the image of his Creator.’ And he who has put on ‘the heart of mercy, kindness, humility, patience and meekness’ is clothed within and has adorned the inner man.” [Saint Basil the Great (ca. A.D. 370), Homilies 17,11]
11 Here there is not Greek and Jew, circumcision and uncircumcision,
In Christ, head of a new humanity, the great social barriers of race, culture, and state of life are broken down.
barbarian,
The term is barbaros which is translated here as “barbarian,” refers to a person who did not know Greek.
Scythian,
The equivalent of saying “a savage from the north”
slave, free; but Christ is all and in all.
Christ breaks down such distinctions and He is really all that matters because He is completely victorious and Lord of all (verse 1).
Gospel - Luke 12:13-21
Since our encounter with Jesus last week where He gave us the “our Father,” a prayer which is distinctive to Christians, He has driven a demon out of a mute man and has been accused of using the power of Beelzebul, has taught several parables and pronounced six woes on the Pharisees. During this time, a crowd of many thousands has gathered and Jesus is now teaching them. What we hear today is the parable of the rich fool, a parable which is found only in the Gospel of Luke.
13 Someone in the crowd said to him, “Teacher, tell my brother to share the inheritance with me.”
The Mishnah (the first section of the Talmud, comprising a collection of early oral interpretations of the scriptures as compiled about A.D. 200) has a section on inheritance (Numbers 27:1-11; Deuteronomy 21:15ff.), to guide the rabbis when they were consulted. Jesus avoids family disputes over money. He instead points out the deleterious effects possessions can have on disciples.
14 He replied to him, “Friend, who appointed me as your judge and arbitrator?” 15 Then he said to the crowd, “Take care to guard against all greed, for though one may be rich, one’s life does not consist of possessions.”
Part of the polemic against false teachers was that they were greedy. He now warns His disciples about the futility of seeking refuge from opposition by amassing possessions.
16 Then he told them a parable. “There was a rich man whose land produced a bountiful harvest. 17 He asked himself, ‘What shall I do, for I do not have space to store my harvest?’
Note how frequently in this parable the rich fool uses “I” and “my.” His egotistical concerns eliminate God and neighbor from sight. It is lawful for a person to want to own what he needs for living, but if possession of material resources becomes an absolute, it spells the ultimate destruction of the individual and of society.
18 And he said, ‘This is what I shall do: I shall tear down my barns and build larger ones. There I shall store all my grain and other goods 19 and I shall say to myself, “Now as for you, you have so many good things stored up for many years, rest, eat, drink, be merry!” 20 But God said to him, ‘You fool, this night your life will be demanded of you; and the things you have prepared, to whom will they belong?’
The death of the individual is a time of reckoning. With this punch line, the hearers are forced to ask the basic question: “What is life all about?”
21 Thus will it be for the one who stores up treasure for himself but is not rich in what matters to God.”
The answer to the question is: “Find the meaning in life by acknowledging God and giving alms to the needy.”
“A person who lives as if he were to die every day – given that our life is uncertain by definition – will not sin, for good fear extinguishes most of the disorder of our appetites; whereas he who thinks he has a long life ahead of him will easily let himself be dominated by pleasures” [Saint Athanasius (ca. A.D. 320-360), Adversus Antigonum]
Meditation: Storing up true riches
Have you ever tried to settle a money dispute or an
inheritance issue? Inheritance disputes are rarely ever easy to resolve,
especially when the relatives or close associates of the deceased benefactor
cannot agree on who should get what and who should get the most. Why did Jesus
refuse to settle an inheritance dispute between two brothers? He saw that the heart
of the issue was not justice or fairness but rather greed and possessiveness.
Loving possessions rather than loving my neighbor
The ten commandments were summarized into two prohibitions - do not worship false idols and do not covet what belongs to another. It's the flip side of the two great commandments - love God and love your neighbor. Jesus warned the man who wanted half of his brother's inheritance to "beware of all covetousness." To covet is to wish to get wrongfully what another possesses or to begrudge what God has given to another. Jesus restates the commandment "do not covet", but he also states that a person's life does not consist in the abundance of his or her possessions.
The ten commandments were summarized into two prohibitions - do not worship false idols and do not covet what belongs to another. It's the flip side of the two great commandments - love God and love your neighbor. Jesus warned the man who wanted half of his brother's inheritance to "beware of all covetousness." To covet is to wish to get wrongfully what another possesses or to begrudge what God has given to another. Jesus restates the commandment "do not covet", but he also states that a person's life does not consist in the abundance of his or her possessions.
August of Hippo (354-430 AD) comments on Jesus' words
to the brother who wanted more:
Greed wants to
divide, just as love desires to gather. What is the significance of 'guard
against all greed,' unless it is 'fill yourselves with love?' We, possessing
love for our portion, inconvenience the Lord because of our brother just as
that man did against his brother, but we do not use the same plea. He said,
'Master, tell my brother to divide the inheritance with me.' We say, 'Master,
tell my brother that he may have my inheritance.' (Sermon 265.9)
The fool who was possessed by his riches
Jesus reinforces his point with a parable about a foolish rich man (Luke 12:16-21). Why does Jesus call this wealthy landowner a fool? Jesus does not fault the rich man for his industriousness and skill in acquiring wealth, but rather for his egoism and selfishness - it's mine, all mine, and no one else's. This parable is similar to the parable of the rich man who refused to give any help to the beggar Lazarus (Luke 16:19-31). The rich fool had lost the capacity to be concerned for others. His life was consumed with his possessions and his only interests were in himself. His death was the final loss of his soul! What is Jesus' lesson on using material possessions? It is in giving that we receive. Those who are rich towards God receive ample reward - not only in this life - but in eternity as well.
Jesus reinforces his point with a parable about a foolish rich man (Luke 12:16-21). Why does Jesus call this wealthy landowner a fool? Jesus does not fault the rich man for his industriousness and skill in acquiring wealth, but rather for his egoism and selfishness - it's mine, all mine, and no one else's. This parable is similar to the parable of the rich man who refused to give any help to the beggar Lazarus (Luke 16:19-31). The rich fool had lost the capacity to be concerned for others. His life was consumed with his possessions and his only interests were in himself. His death was the final loss of his soul! What is Jesus' lesson on using material possessions? It is in giving that we receive. Those who are rich towards God receive ample reward - not only in this life - but in eternity as well.
Where is your treasure?
In this little parable Jesus probes our heart - where is your treasure? Treasure has a special connection to the heart, the place of desire and longing, the place of will and focus. The thing we most set our heart on is our highest treasure. What do you treasure above all else?
In this little parable Jesus probes our heart - where is your treasure? Treasure has a special connection to the heart, the place of desire and longing, the place of will and focus. The thing we most set our heart on is our highest treasure. What do you treasure above all else?
"Lord Jesus, free my heart from all
possessiveness and from coveting what belongs to another. May I desire you
alone as the one true treasure worth possessing above all else. Help me to make
good use of the material blessings you give me that I may use them generously
for your glory and for the good of others."
Daily Quote from the early church fathers: Surrounded by wealth, blind to charity,
by Cyril of Alexandria (376-444 AD)
"'What does the rich
man do, surrounded by a great supply of many blessings beyond all numbering? In
distress and anxiety, he speaks the words of poverty. He says, 'What should I
do?' ... He does not look to the future. He does not raise his eyes to God. He
does not count it worth his while to gain for the mind those treasures that are
above in heaven. He does not cherish love for the poor or desire the esteem it
gains. He does not sympathize with suffering. It gives him no pain nor awakens
his pity. Still more irrational, he settles for himself the length of his life,
as if he would also reap this from the ground. He says, 'I will say to myself,
"Self, you have goods laid up for many years. Eat, drink, and enjoy
yourself." 'O rich man,' one may say, "You have storehouses for your
fruits, but where will you receive your many years? By the decree of God, your
life is shortened." 'God,' it tells us, 'said to him, "You fool, this
night they will require of you your soul. Whose will these things be that you
have prepared?" (excerpt from COMMENTARY
ON LUKE, HOMILY 89)
NINETEENTH SUNDAY IN ORDINARY TIME
SUNDAY, JULY 31, LUKE 12:32-48 OR 12:35-40
(Wisdom 18:6-9; Psalm 33; Hebrews 11:1-2, 8-19 or 11:1-2, 8-12)
SUNDAY, JULY 31, LUKE 12:32-48 OR 12:35-40
(Wisdom 18:6-9; Psalm 33; Hebrews 11:1-2, 8-19 or 11:1-2, 8-12)
KEY VERSE: "You also must be prepared, for at an hour you do not expect, the Son of Man will come” (v 40).
TO KNOW: The early Church expected the imminent return of Jesus Christ. In speaking of his second coming (parousia), Jesus described himself as a master returning from a wedding and expecting to find his servants vigilant on his arrival. Jesus made the unlikely comparison of himself to a thief in the night (1 Thes 5:2). He pointed to the uncertain hour of his return telling his disciples to be prepared whenever he might come. The faithful servant who watched over the household (the Church) would be rewarded for their fidelity when the master returned. Unfaithful servants would be punished for their shameful behavior. Jesus warned these future leaders of the Church that they would be held more accountable than those who acted out of ignorance. Christian leaders today must continue to exercise care for the Church, which has been entrusted to them. They should never leave a task undone that ought to be finished before Christ's return.
TO LOVE: Am I a good steward of the treasure and talents the Lord has given me?
TO SERVE: Lord Jesus, help me to be a faithful and trustworthy servant of you and your people.
Sunday 31 July 2016
Sun
31st. 18th Sunday in Ordinary Time.
Ecclesiastes 1:2; 2:21-23. In every age, O Lord, you
have been our refuge—Ps 89(90):3-6, 12-14, 17. Colossians 3:1-5, 9-11. Luke
12:13-21.
Preaching
at a morning Mass recently Pope Francis reminded his hearers and us that,
'God's salvation does not come from great things, from power or wealth, nor
from clerical or political parties, but from the small and simple things of
God.' Jesus warns us of the temptation of putting all our hopes on material
possessions to the detriment of our spiritual needs. The rich man in this story
made one mistake: he failed in gratitude. He could have used his good harvest
to do 'the small and simple things', as the Pope suggests. Instead, he
concentrated on his selfishness and greed consumed him. Let us pray for
gratitude and detachment: gratitude that enables us to share God's goodness
with the less fortunate; and detachment that sets us free from the enslavement
of material possessions and greed so that we can serve God in the least of our
brothers and sisters.
MINUTE
MEDITATIONS
|
Stay Positive
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Venting negative emotions, contrary to popular misconception,
doesn’t ease them. Through mental rehearsal, it tends to aggravate them. It can
convince the venter that life is the way she sees it, even if in reality it’s
not. Writing down all of one’s upsets doesn’t generally help ease those upsets.
July 31
St. Ignatius of Loyola
(1491-1556)
St. Ignatius of Loyola
(1491-1556)
The founder of the Jesuits was on his way
to military fame and fortune when a cannon ball shattered his leg. Because
there were no books of romance on hand during his convalescence, Ignatius
whiled away the time reading a life of Christ and lives of the saints. His
conscience was deeply touched, and a long, painful turning to Christ began.
Having seen the Mother of God in a vision, he made a pilgrimage to her shrine
at Montserrat (near Barcelona). He remained for almost a year at nearby
Manresa, sometimes with the Dominicans, sometimes in a pauper’s hospice, often
in a cave in the hills praying. After a period of great peace of mind, he went
through a harrowing trial of scruples. There was no comfort in anything—prayer,
fasting, sacraments, penance. At length, his peace of mind returned.
It was during this year of conversion
that Ignatius began to write down material that later became his greatest
work, the Spiritual Exercises.
He finally achieved his purpose of going to the Holy
Land, but could not remain, as he planned, because of the hostility of the
Turks. He spent the next 11 years in various European universities, studying
with great difficulty, beginning almost as a child. Like many others, his
orthodoxy was questioned; Ignatius was twice jailed for brief periods.
In 1534, at the age of 43, he and six others (one of
whom was St. Francis Xavier, December 2) vowed to live in poverty and chastity
and to go to the Holy Land. If this became impossible, they vowed to offer
themselves to the apostolic service of the pope. The latter became the only
choice. Four years later Ignatius made the association permanent. The new
Society of Jesus was approved by Paul III, and Ignatius was elected to serve as
the first general.
When companions were sent on various missions by the
pope, Ignatius remained in Rome, consolidating the new venture, but still
finding time to found homes for orphans, catechumens and penitents. He founded
the Roman College, intended to be the model of all other colleges of the
Society.
Ignatius was a true mystic. He centered his spiritual
life on the essential foundations of Christianity—the Trinity, Christ, the
Eucharist. His spirituality is expressed in the Jesuit motto, ad
majorem Dei gloriam—“for the greater glory of God.” In his concept,
obedience was to be the prominent virtue, to assure the effectiveness and
mobility of his men. All activity was to be guided by a true love of the Church
and unconditional obedience to the Holy Father, for which reason all professed
members took a fourth vow to go wherever the pope should send them for the
salvation of souls.
Comment:
Luther nailed his theses to the church door at Wittenberg in 1517. Seventeen years later, Ignatius founded the Society that was to play so prominent a part in the Catholic Reformation. He was an implacable foe of Protestantism. Yet the seeds of ecumenism may be found in his words: “Great care must be taken to show forth orthodox truth in such a way that if any heretics happen to be present they may have an example of charity and Christian moderation. No hard words should be used nor any sort of contempt for their errors be shown.” One of the greatest 20thh-century ecumenists was Cardinal Bea, a Jesuit.
Luther nailed his theses to the church door at Wittenberg in 1517. Seventeen years later, Ignatius founded the Society that was to play so prominent a part in the Catholic Reformation. He was an implacable foe of Protestantism. Yet the seeds of ecumenism may be found in his words: “Great care must be taken to show forth orthodox truth in such a way that if any heretics happen to be present they may have an example of charity and Christian moderation. No hard words should be used nor any sort of contempt for their errors be shown.” One of the greatest 20thh-century ecumenists was Cardinal Bea, a Jesuit.
Quote:
Ignatius recommended this prayer to penitents: “Receive, Lord, all my liberty, my memory, my understanding and my whole will. You have given me all that I have, all that I am, and I surrender all to your divine will, that you dispose of me. Give me only your love and your grace. With this I am rich enough, and I have no more to ask.”
Ignatius recommended this prayer to penitents: “Receive, Lord, all my liberty, my memory, my understanding and my whole will. You have given me all that I have, all that I am, and I surrender all to your divine will, that you dispose of me. Give me only your love and your grace. With this I am rich enough, and I have no more to ask.”
Patron Saint of:
Retreats
Retreats
LECTIO DIVINA: 18TH SUNDAY OF
ORDINARY TIME (C)
Lectio
Divina:
Sunday,
July 31, 2016
The
concern about riches
keeps us away from God and
prevents us from serving our neighbour
Luke 12, 13-21
keeps us away from God and
prevents us from serving our neighbour
Luke 12, 13-21
1. Let us recollect ourselves in prayer – Statio
We are here before You Oh Holy Spirit; we feel the
weight of our weakness, but we have all gathered here in your name; come to us,
help us, come to our hearts; teach us what we should do, show us the path that
we should follow, fulfil what You ask of us. You alone be the one to suggest
and to guide our decisions, because You alone, with God the Father and with
your Son, have a holy and glorious name; do not allow justice to be hurt by us,
you who love order and peace; may ignorance not cause us to deviate; may human
sympathy not render us partial, nor charges or persons influence us; keep us
close to You so that we may not drift away from truth in anything; help us, we
who are meeting in your name, to know how to contemplate goodness and
tenderness together, so as to do everything in harmony with you, in the hope
that by the faithful fulfilment of our duty we may be given the eternal reward
in the future. Amen.
2. Prayerful reading of the Word – Lectio
Of the Gospel according to Luke:
13 A man in the crowd said to him, 'Master, tell my
brother to give me a share of our inheritance.' 14 He said to him, 'My friend,
who appointed me your judge, or the arbitrator of your claims?' 15 Then he said
to them, 'Watch, and be on your guard against avarice of any kind, for life
does not consist in possessions, even when someone has more than he needs.' 16
Then he told them a parable, 'There was once a rich man who, having had a good
harvest from his land, 17 thought to himself, "What am I to do? I have not
enough room to store my crops." 18 Then he said, "This is what I will
do: I will pull down my barns and build bigger ones, and store all my grain and
my goods in them, 19 and I will say to my soul: My soul, you have plenty of
good things laid by for many years to come; take things easy, eat, drink, have
a good time." 20 But God said to him, "Fool! This very night the
demand will be made for your soul; and this hoard of yours, whose will it be
then?" 21 So it is when someone stores up treasure for himself instead of
becoming rich in the sight of God.'
3. To ponder the Word – Meditatio
3.1. Key to the reading:
The text proposed by the Liturgy for the 18th Sunday
of Ordinary Time forms part of a quite long discourse of Jesus on trust in God
which drives away every fear (Lk 12, 6-7) and on abandonment to God’s
Providence (Lk 12, 22-23). The passage for today in fact, is precisely, in the
middle of these two texts. Here are some of the teachings given by Jesus,
before he was interrupted by that “one of the crowd” (Lk 12, 13), about this
trust and abandonment:
Lk 12, 4-7: 'To
you my friends I say: Do not be afraid of those who kill the body and after
that can do no more. I will tell you whom to fear: fear him who, after he has
killed, has the power to cast into hell. Yes, I tell you, he is the one to
fear. Can you not buy five sparrows for two pennies? And yet not one is
forgotten in God's sight. Why, every hair on your head has been counted. There
is no need to be afraid: you are worth more than many sparrows.
Lk 12, 11-12: 'When
they take you before synagogues and magistrates and authorities, do not worry
about how to defend yourselves or what to say, because when the time comes, the
Holy Spirit will teach you what you should say.'
It is precisely at this point that the man interrupts
Jesus’ discourse, showing his concern about the question of inheritance (Lk 12,
13). Jesus `preaches and says not to have “fear of those who kill the body and
then can do nothing else” (Lk 12, 4) and this man does not perceive the meaning
of the words of Jesus addressed to those whom he recognizes as “my friends” (Lk
12, 4). From the Gospel of John we know that a friend of Jesus is the one who
knows Jesus. In other words, knows everything that he has heard from the Father
(Jn 15, 15). The friend of Jesus should know that his Master is deeply rooted
in God (Jn 1, 1) and that his only concern is to seek to do the Will of the one
who has sent him (Jn 4, 34). The advise and the example of Jesus given to his
friends is not to worry or be troubled for material things because “life is
worth more than food and the body worth more than the dress” (Mt 6, 25). In an
eschatological context Jesus admonishes: “Watch yourselves, or your hearts will
be coarsened by debauchery and drunkenness and the cares of life” (Lk 21, 34).
This is why the question of the man who asks Jesus to
tell “his brother to give me a share of our inheritance (Lk 12, 13) is
superfluous before the Lord. Jesus refuses to act as judge between the parties
(Lk 12, 14) like in the case of the adulterous woman (Jn 8, 2-11). We can see
that for Jesus it is not important whom of these two is right. He remains
neutral before the question between the two brothers because his Kingdom is not
of this world (Jn 18, 36). This behaviour of Jesus reflects the image which
Luke gives us of the Lord, meek and humble. The accumulation of material goods,
the inheritance, fame, power, do not form part of the hierarchy of values of
Jesus. In fact, he uses the question of the two brothers to repeat and confirm
that “life does not depend on goods” (Lk 12, 15) even if they are abundant.
As usual, here too Jesus teaches by means of a
parable, in which he presents “a rich man” (Lk 12, 16) we would say an
insatiable, never satisfied rich man who does not know what to do with his
goods which are so abundant. (Lk 12, 17). This man reminds us of the rich man
who closes himself in self and is not aware of the misery of the poor Lazarus
(Lk 16, 1-31). It is certain that we cannot define this rich man as just, Just
is the one who like Job shares with the poor the goods received from God’s
Providence: “because I helped the poor who asked for help, the orphan who had
no helper. The dying man’s blessing rested on me and I gave the widow’s heart
cause to rejoice” (Jb 29, 12-13). The rich of the parable is a foolish man (Lk
12, 20) who has his heart full of goods received, forgetting God, the Supreme
and only One who is good. He “accumulates treasures for himself, but is not
enriched before God” (Lk 12, 21). In his foolishness he is not aware that
everything is bestowed freely from God’s Providence, not only his goods but
also his life. The terminology used in the parable makes us remark this:
- The harvest: “The land […] had given a good harvest” (Lk 12, 16)
- The life: “This very night the demand will be made for your soul” (Lk 12, 20).
It is not wealth in itself which constitutes the foolishness of this man but it is his avarice and greed which reveal his foolishness. In fact, he says: “My soul, you have plenty of good things laid by for many years to come; take things easy, eat, drink, have a good time” (Lk 12, 19).
- The harvest: “The land […] had given a good harvest” (Lk 12, 16)
- The life: “This very night the demand will be made for your soul” (Lk 12, 20).
It is not wealth in itself which constitutes the foolishness of this man but it is his avarice and greed which reveal his foolishness. In fact, he says: “My soul, you have plenty of good things laid by for many years to come; take things easy, eat, drink, have a good time” (Lk 12, 19).
The attitude of the wise man instead is very diverse.
We see this for example embodied in the person of Job who with great
detachment, exclaims: “Naked I came from my mother’s womb, naked I shall return
again. Yahweh gave, Yahweh has taken back. Blessed be the name of Yahweh!” (Jb
1, 21). The wisdom tradition has handed down or transmitted to us some
teachings on the right attitude to have before riches: Pr 27, 1; Si 11, 19; Qo
2, 17-23; 5, 17-6, 2. The New Testament also admonishes on this point: Mt 6,
19-34; I Co 15, 32; Jm 4, 13-15; Rev. 3, 17-18.
3.2. Question to orientate the meditation and the
application:
● What struck you most in this passage and in the
reflection?
● What does it mean for you that Jesus remains neutral before the question of the rich man?
● Do you believe that avarice has something to do which is strictly linked to the social condition in which one finds himself?
● Do we believe in God’s Providence?
● Are you conscious or aware that what you possess has been given to you by God, or rather do you feel that you are the absolute master of your goods?
● What does it mean for you that Jesus remains neutral before the question of the rich man?
● Do you believe that avarice has something to do which is strictly linked to the social condition in which one finds himself?
● Do we believe in God’s Providence?
● Are you conscious or aware that what you possess has been given to you by God, or rather do you feel that you are the absolute master of your goods?
4. Oratio
1Chronicles
29:10-19
'May you be blessed, Yahweh, God of Israel our
ancestor, for ever and for ever!
Yours, Yahweh, is the greatness, the power, the splendour, length of days and glory, everything in heaven and on earth is yours. Yours is the sovereignty, Yahweh; you are exalted, supreme over all.
Wealth and riches come from you, you are ruler of all, in your hand lie strength and power, and you bestow greatness and might on whomsoever you please.
So now, our God, we give thanks to you and praise your majestic name, for who am I and what is my people, for us to be able to volunteer offerings like this? - since everything has come from you and we have given you only what you bestowed in the first place, and we are guests before you, and passing visitors as were all our ancestors, our days on earth fleeting as a shadow and without hope.
Yahweh our God, all this wealth, which we have provided to build a house for your holy name, has come from you and all belongs to you.
'Knowing, my God, how you examine our motives and how you delight in integrity, with integrity of motive I have willingly given all this and have been overjoyed to see your people, now present here, willingly offering their gifts to you.
Yahweh, God of Abraham, Isaac and Israel our ancestors, watch over this for ever, shape the purpose of your people's heart and direct their hearts to you, and give an undivided heart to Solomon my son to keep your commandments, your decrees and your statutes, to put them all into effect and to build the palace for which I have made provision.'
Yours, Yahweh, is the greatness, the power, the splendour, length of days and glory, everything in heaven and on earth is yours. Yours is the sovereignty, Yahweh; you are exalted, supreme over all.
Wealth and riches come from you, you are ruler of all, in your hand lie strength and power, and you bestow greatness and might on whomsoever you please.
So now, our God, we give thanks to you and praise your majestic name, for who am I and what is my people, for us to be able to volunteer offerings like this? - since everything has come from you and we have given you only what you bestowed in the first place, and we are guests before you, and passing visitors as were all our ancestors, our days on earth fleeting as a shadow and without hope.
Yahweh our God, all this wealth, which we have provided to build a house for your holy name, has come from you and all belongs to you.
'Knowing, my God, how you examine our motives and how you delight in integrity, with integrity of motive I have willingly given all this and have been overjoyed to see your people, now present here, willingly offering their gifts to you.
Yahweh, God of Abraham, Isaac and Israel our ancestors, watch over this for ever, shape the purpose of your people's heart and direct their hearts to you, and give an undivided heart to Solomon my son to keep your commandments, your decrees and your statutes, to put them all into effect and to build the palace for which I have made provision.'
5. Contemplatio
Psalm 119:36-37
Bend my heart to your instructions,
not to selfish gain.
Avert my eyes from pointless images,
by your word give me life.
not to selfish gain.
Avert my eyes from pointless images,
by your word give me life.
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