Twenty-first Sunday in Ordinary Time
Lectionary: 123
Lectionary: 123
Thus says the LORD:
I know their works and their thoughts,
and I come to gather nations of every language;
they shall come and see my glory.
I will set a sign among them;
from them I will send fugitives to the nations:
to Tarshish, Put and Lud, Mosoch, Tubal and Javan,
to the distant coastlands
that have never heard of my fame, or seen my glory;
and they shall proclaim my glory among the nations.
They shall bring all your brothers and sisters from all the nations
as an offering to the LORD,
on horses and in chariots, in carts, upon mules and dromedaries,
to Jerusalem, my holy mountain, says the LORD,
just as the Israelites bring their offering
to the house of the LORD in clean vessels.
Some of these I will take as priests and Levites, says the LORD.
I know their works and their thoughts,
and I come to gather nations of every language;
they shall come and see my glory.
I will set a sign among them;
from them I will send fugitives to the nations:
to Tarshish, Put and Lud, Mosoch, Tubal and Javan,
to the distant coastlands
that have never heard of my fame, or seen my glory;
and they shall proclaim my glory among the nations.
They shall bring all your brothers and sisters from all the nations
as an offering to the LORD,
on horses and in chariots, in carts, upon mules and dromedaries,
to Jerusalem, my holy mountain, says the LORD,
just as the Israelites bring their offering
to the house of the LORD in clean vessels.
Some of these I will take as priests and Levites, says the LORD.
R. (Mk 16:15) Go out
to all the world and tell the Good News.
or:
R. Alleluia.
Praise the LORD all you nations;
glorify him, all you peoples!
R. Go out to all the world and tell the Good News.
or:
R.. Alleluia.
For steadfast is his kindness toward us,
and the fidelity of the LORD endures forever.
R. Go out to all the world and tell the Good News.
or:
R. Alleluia.
or:
R. Alleluia.
Praise the LORD all you nations;
glorify him, all you peoples!
R. Go out to all the world and tell the Good News.
or:
R.. Alleluia.
For steadfast is his kindness toward us,
and the fidelity of the LORD endures forever.
R. Go out to all the world and tell the Good News.
or:
R. Alleluia.
Brothers and sisters,
You have forgotten the exhortation addressed to you as children:
“My son, do not disdain the discipline of the Lord
or lose heart when reproved by him;
for whom the Lord loves, he disciplines;
he scourges every son he acknowledges.”
Endure your trials as “discipline”;
God treats you as sons.
For what “son” is there whom his father does not discipline?
At the time,
all discipline seems a cause not for joy but for pain,
yet later it brings the peaceful fruit of righteousness
to those who are trained by it.
So strengthen your drooping hands and your weak knees.
Make straight paths for your feet,
that what is lame may not be disjointed but healed.
You have forgotten the exhortation addressed to you as children:
“My son, do not disdain the discipline of the Lord
or lose heart when reproved by him;
for whom the Lord loves, he disciplines;
he scourges every son he acknowledges.”
Endure your trials as “discipline”;
God treats you as sons.
For what “son” is there whom his father does not discipline?
At the time,
all discipline seems a cause not for joy but for pain,
yet later it brings the peaceful fruit of righteousness
to those who are trained by it.
So strengthen your drooping hands and your weak knees.
Make straight paths for your feet,
that what is lame may not be disjointed but healed.
R. Alleluia,
alleluia.
I am the way, the truth and the life, says the Lord;
no one comes to the Father, except through me.
R. Alleluia, alleluia.
I am the way, the truth and the life, says the Lord;
no one comes to the Father, except through me.
R. Alleluia, alleluia.
Jesus passed through towns and villages,
teaching as he went and making his way to Jerusalem.
Someone asked him,
“Lord, will only a few people be saved?”
He answered them,
“Strive to enter through the narrow gate,
for many, I tell you, will attempt to enter
but will not be strong enough.
After the master of the house has arisen and locked the door,
then will you stand outside knocking and saying,
‘Lord, open the door for us.’
He will say to you in reply,
‘I do not know where you are from.
And you will say,
‘We ate and drank in your company and you taught in our streets.’
Then he will say to you,
‘I do not know where you are from.
Depart from me, all you evildoers!’
And there will be wailing and grinding of teeth
when you see Abraham, Isaac, and Jacob
and all the prophets in the kingdom of God
and you yourselves cast out.
And people will come from the east and the west
and from the north and the south
and will recline at table in the kingdom of God.
For behold, some are last who will be first,
and some are first who will be last.”
teaching as he went and making his way to Jerusalem.
Someone asked him,
“Lord, will only a few people be saved?”
He answered them,
“Strive to enter through the narrow gate,
for many, I tell you, will attempt to enter
but will not be strong enough.
After the master of the house has arisen and locked the door,
then will you stand outside knocking and saying,
‘Lord, open the door for us.’
He will say to you in reply,
‘I do not know where you are from.
And you will say,
‘We ate and drank in your company and you taught in our streets.’
Then he will say to you,
‘I do not know where you are from.
Depart from me, all you evildoers!’
And there will be wailing and grinding of teeth
when you see Abraham, Isaac, and Jacob
and all the prophets in the kingdom of God
and you yourselves cast out.
And people will come from the east and the west
and from the north and the south
and will recline at table in the kingdom of God.
For behold, some are last who will be first,
and some are first who will be last.”
21st
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 - Isaiah 66:18-21
Last week our Old Testament reading was from the Book of Jeremiah. This week we back up some 90 years in history to the year 694 B.C. and hear from the greatest of the prophets, Isaiah. Little is known about Isaiah as all our information comes from his discourses. According to Jewish tradition, he was of royal stock and it is certain that he belonged to the tribe of Judah and lived in Jerusalem. He was married and had two sons. He did not claim to be a prophet in the current sense of the word, but, like many other prophets, he gathered around him a circle of friends and disciples who shared his views and were initiated into his plans. Today we hear from the last chapter of the Book of Isaiah as he tells of a time when foreigners will be at home in God’s house.
18 I come to gather nations of every language; they shall come and see my glory.
This phrase is reminiscent of Isaiah 40:5. It could also refer to an object of pilgrimage in the temple.
19 I will set a sign among them;
The sign centers on the survival of Jerusalem, to become the object of the new exodus for the Jews of the dispersion and even for Gentiles.
from them I will send fugitives to the nations: to Tarshish,
In southern Spain
Put and Lud,
In Africa
Mosoch,
Location unknown
Tubal
Near the Black Sea
and Javan,
Greek settlers in the Ionian Islands
to the distant coastlands that have never heard of my fame, or seen my glory; and they shall proclaim my glory among the nations. 20 They shall bring all your brethren from all the nations as an offering to the LORD,
A sort of triumphal procession from all directions.
on horses and in chariots, in carts, upon mules and dromedaries, to Jerusalem, my holy mountain, says the LORD, just as the Israelites bring their offering to the house of the LORD in clean vessels. 21 Some of these I will take as priests and Levites, says the LORD.
It is not clear who the “some” are, but Gentiles are included in the previous verse. This is seen by many as a prophecy that someday the priesthood will not be solely Levitical but will also include Gentiles.
2nd Reading - Hebrews 12:5-7, 11-13
Having heard two weeks ago about the faith of Abraham, a faith of hope and trust – an example of the theological faith that we all should have, last week we began to hear how we are to live out that faith. Our second reading last week ended “In your struggle against sin you have not yet resisted to the point of shedding blood.” Today we continue this lesson.
5 You have [ ] forgotten the exhortation addressed to you as sons:
The quotation is quoted from Proverbs 3:11-12.
“My son, do not disdain the discipline of the Lord
Positive and negative reinforcement
or lose heart when reproved by him; 6 for whom the Lord loves, he disciplines; he scourges
Whips
every son he acknowledges.” 7 Endure your trials as “discipline”; God treats you as sons. For what “son” is there whom his father does not discipline? 11 At the time, all discipline seems a cause not for joy but for pain, yet later it brings the peaceful fruit of righteousness to those who are trained by it. 12 So strengthen your drooping hands and your weak knees. 13 Make straight paths for your feet, that what is lame may not be dislocated but healed.
As you will recall, last week the imagery was that of a race, the imagery now changes from a race course to the familiar one of the road on which the people of God must journey.
Gospel - Luke 13:22-30
Jesus is on His way to Jerusalem and His passion. Along the way He taught with parables, performed miracles and preached repentance. This preaching and teaching, accompanied by miracles, caught the attention of those He came in contact with: the Pharisees became indignant because He healed people on the Sabbath, but others heard the clear message of repentance and wished to know that they must do to be saved.
22 He [Jesus] passed through towns and villages, teaching as he went and making his way to Jerusalem. 23 Someone asked him, “Lord, will only a few people be saved?”
Being “saved” is not a Protestant idea; they took it from the Catholics. Being saved in Catholic theology is the end result – seeing God face-to-face in heaven. It begins with faith and is the result of how that faith is lived out. One cannot “earn” their way into heaven, that is the Pelagian heresy condemned by the Council of Carthage in A.D. 418, but one is required to allow God to work in their life and that work is reflected in their actions.
He answered them, 24 “Strive to enter
This denotes strenuous exercise of muscle and power.
through the narrow gate,
The implied contrast is between large city gates through which throngs can pass at one time, and one where everything is in single file.
for many, I tell you, will attempt to enter but will not be strong enough.
Jesus is not declaring that many are doomed from the very start, despite their persistent effort to be saved (which would be predestination in the Presbyterian sense).
25 After the master of the house has arisen and locked the door, then will you stand outside knocking and saying, ‘Lord, open the door for us.’ He will say to you in reply, ‘I do not know where you are from.’
Many will seek entry too late, after the Kingdom has come; each one can and must strive now. Jesus must first recognize and love, and thus impart justifying faith. (See Isaiah 63:16; Matthew 25:12).
26 And you will say, ‘We ate and drank in your company and you taught in our streets.’
Casual eating and drinking with Jesus is not enough; one must share in his life, as symbolized by His table fellowship with the lowly. One cannot simply boast that they are acquainted with Him and His message.
27 Then he will say to you, ‘I do not know where (you) are from. Depart from me, all you evildoers!’ 28 And there will be wailing and grinding of teeth when you see Abraham, Isaac, and Jacob and all the prophets in the kingdom of God and you yourselves cast out. 29 And people will come from the east and the west and from the north and the south and will recline at table in the kingdom of God.
The Kingdom of God is now imaged by the eschatological banquet [the wedding feast of the Lamb (Revelation 21)]. Those who do not want to commit themselves to Jesus’ way find themselves on the outside. In graciousness God opens the banquet to all peoples. These now form the reconstituted Israel in the New Jerusalem.
30 For behold, some are last who will be first, and some are first who will be last.”
Luke sounds his familiar theme of reversal – those who truly serve others by living out God’s message and their faith, will be served at the heavenly banquet
Notice that our gospel reading for today does not assure salvation for all those who believe; and who receives it is not known until they appear at the door to the banquet. This is why, when asked “Have you been saved?” we can answer: “I have been saved from the penalty of sin by Christ’s death and resurrection. I am being saved from the power of sin by the indwelling Spirit. I have the hope that I shall one day be saved from the very presence of sin when I go to be with God.” It is through the grace of Christ that I am able to live out His life in me; a grace that is fortified every time I participate in the Eucharist.
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 - Isaiah 66:18-21
Last week our Old Testament reading was from the Book of Jeremiah. This week we back up some 90 years in history to the year 694 B.C. and hear from the greatest of the prophets, Isaiah. Little is known about Isaiah as all our information comes from his discourses. According to Jewish tradition, he was of royal stock and it is certain that he belonged to the tribe of Judah and lived in Jerusalem. He was married and had two sons. He did not claim to be a prophet in the current sense of the word, but, like many other prophets, he gathered around him a circle of friends and disciples who shared his views and were initiated into his plans. Today we hear from the last chapter of the Book of Isaiah as he tells of a time when foreigners will be at home in God’s house.
18 I come to gather nations of every language; they shall come and see my glory.
This phrase is reminiscent of Isaiah 40:5. It could also refer to an object of pilgrimage in the temple.
19 I will set a sign among them;
The sign centers on the survival of Jerusalem, to become the object of the new exodus for the Jews of the dispersion and even for Gentiles.
from them I will send fugitives to the nations: to Tarshish,
In southern Spain
Put and Lud,
In Africa
Mosoch,
Location unknown
Tubal
Near the Black Sea
and Javan,
Greek settlers in the Ionian Islands
to the distant coastlands that have never heard of my fame, or seen my glory; and they shall proclaim my glory among the nations. 20 They shall bring all your brethren from all the nations as an offering to the LORD,
A sort of triumphal procession from all directions.
on horses and in chariots, in carts, upon mules and dromedaries, to Jerusalem, my holy mountain, says the LORD, just as the Israelites bring their offering to the house of the LORD in clean vessels. 21 Some of these I will take as priests and Levites, says the LORD.
It is not clear who the “some” are, but Gentiles are included in the previous verse. This is seen by many as a prophecy that someday the priesthood will not be solely Levitical but will also include Gentiles.
2nd Reading - Hebrews 12:5-7, 11-13
Having heard two weeks ago about the faith of Abraham, a faith of hope and trust – an example of the theological faith that we all should have, last week we began to hear how we are to live out that faith. Our second reading last week ended “In your struggle against sin you have not yet resisted to the point of shedding blood.” Today we continue this lesson.
5 You have [ ] forgotten the exhortation addressed to you as sons:
The quotation is quoted from Proverbs 3:11-12.
“My son, do not disdain the discipline of the Lord
Positive and negative reinforcement
or lose heart when reproved by him; 6 for whom the Lord loves, he disciplines; he scourges
Whips
every son he acknowledges.” 7 Endure your trials as “discipline”; God treats you as sons. For what “son” is there whom his father does not discipline? 11 At the time, all discipline seems a cause not for joy but for pain, yet later it brings the peaceful fruit of righteousness to those who are trained by it. 12 So strengthen your drooping hands and your weak knees. 13 Make straight paths for your feet, that what is lame may not be dislocated but healed.
As you will recall, last week the imagery was that of a race, the imagery now changes from a race course to the familiar one of the road on which the people of God must journey.
Gospel - Luke 13:22-30
Jesus is on His way to Jerusalem and His passion. Along the way He taught with parables, performed miracles and preached repentance. This preaching and teaching, accompanied by miracles, caught the attention of those He came in contact with: the Pharisees became indignant because He healed people on the Sabbath, but others heard the clear message of repentance and wished to know that they must do to be saved.
22 He [Jesus] passed through towns and villages, teaching as he went and making his way to Jerusalem. 23 Someone asked him, “Lord, will only a few people be saved?”
Being “saved” is not a Protestant idea; they took it from the Catholics. Being saved in Catholic theology is the end result – seeing God face-to-face in heaven. It begins with faith and is the result of how that faith is lived out. One cannot “earn” their way into heaven, that is the Pelagian heresy condemned by the Council of Carthage in A.D. 418, but one is required to allow God to work in their life and that work is reflected in their actions.
He answered them, 24 “Strive to enter
This denotes strenuous exercise of muscle and power.
through the narrow gate,
The implied contrast is between large city gates through which throngs can pass at one time, and one where everything is in single file.
for many, I tell you, will attempt to enter but will not be strong enough.
Jesus is not declaring that many are doomed from the very start, despite their persistent effort to be saved (which would be predestination in the Presbyterian sense).
25 After the master of the house has arisen and locked the door, then will you stand outside knocking and saying, ‘Lord, open the door for us.’ He will say to you in reply, ‘I do not know where you are from.’
Many will seek entry too late, after the Kingdom has come; each one can and must strive now. Jesus must first recognize and love, and thus impart justifying faith. (See Isaiah 63:16; Matthew 25:12).
26 And you will say, ‘We ate and drank in your company and you taught in our streets.’
Casual eating and drinking with Jesus is not enough; one must share in his life, as symbolized by His table fellowship with the lowly. One cannot simply boast that they are acquainted with Him and His message.
27 Then he will say to you, ‘I do not know where (you) are from. Depart from me, all you evildoers!’ 28 And there will be wailing and grinding of teeth when you see Abraham, Isaac, and Jacob and all the prophets in the kingdom of God and you yourselves cast out. 29 And people will come from the east and the west and from the north and the south and will recline at table in the kingdom of God.
The Kingdom of God is now imaged by the eschatological banquet [the wedding feast of the Lamb (Revelation 21)]. Those who do not want to commit themselves to Jesus’ way find themselves on the outside. In graciousness God opens the banquet to all peoples. These now form the reconstituted Israel in the New Jerusalem.
30 For behold, some are last who will be first, and some are first who will be last.”
Luke sounds his familiar theme of reversal – those who truly serve others by living out God’s message and their faith, will be served at the heavenly banquet
Notice that our gospel reading for today does not assure salvation for all those who believe; and who receives it is not known until they appear at the door to the banquet. This is why, when asked “Have you been saved?” we can answer: “I have been saved from the penalty of sin by Christ’s death and resurrection. I am being saved from the power of sin by the indwelling Spirit. I have the hope that I shall one day be saved from the very presence of sin when I go to be with God.” It is through the grace of Christ that I am able to live out His life in me; a grace that is fortified every time I participate in the Eucharist.
Meditation: Do not risk being shut out
What
does the image of a door say to us about the kingdom of God? Jesus' story about
the door being shut to those who come too late suggests they had offended their
host and deserved to be excluded. It was customary for teachers in Jesus' time
to close the door on tardy students and not allow them back for a whole week in
order to teach them a lesson in discipline and faithfulness.
Who
will be invited to enter God's kingdom?
Jesus told this story in response to the question of who will make it to heaven - to God's kingdom of everlasting peace and eternal life. Many rabbis held that all Israel would be saved and gain entry into God's kingdom, except for a few blatant sinners who excluded themselves! After all, they were specially chosen by God when he established a covenant relationship with them.
Jesus told this story in response to the question of who will make it to heaven - to God's kingdom of everlasting peace and eternal life. Many rabbis held that all Israel would be saved and gain entry into God's kingdom, except for a few blatant sinners who excluded themselves! After all, they were specially chosen by God when he established a covenant relationship with them.
Jesus
surprised his listeners by saying that one's membership as a people who have
entered into a covenant relationship with God does not automatically mean entry
into the everlasting kingdom of God. Second, Jesus asserts that many from the
Gentile (non-Jewish) nations would enter God's kingdom. God's invitation is
open to Jew and Gentile alike.
Jesus
is the door to the kingdom of heaven
But Jesus warns that we can be excluded if we do not strive to enter by the narrow door. What did Jesus mean by this expression? The door which Jesus had in mind was himself. I am the door; if any one enters by me, he will be saved (John 10:9). God sent his only begotten Son, the Lord Jesus Christ, to open the way for us to have full access to the throne of God's grace (favor and blessing) and mercy (pardon for our sins). Through Jesus' victory on the cross he has freed us from slavery to sin and hurtful desires and addictions, and he has made us sons and daughters of God and citizens of his heavenly kingdom. We are free now to choose which kingdom we will serve - the kingdom of truth and light ruled by God's wisdom or the kingdom of falsehood and darkness ruled by Satan and the world system or society of people who are opposed to God and his laws.
But Jesus warns that we can be excluded if we do not strive to enter by the narrow door. What did Jesus mean by this expression? The door which Jesus had in mind was himself. I am the door; if any one enters by me, he will be saved (John 10:9). God sent his only begotten Son, the Lord Jesus Christ, to open the way for us to have full access to the throne of God's grace (favor and blessing) and mercy (pardon for our sins). Through Jesus' victory on the cross he has freed us from slavery to sin and hurtful desires and addictions, and he has made us sons and daughters of God and citizens of his heavenly kingdom. We are free now to choose which kingdom we will serve - the kingdom of truth and light ruled by God's wisdom or the kingdom of falsehood and darkness ruled by Satan and the world system or society of people who are opposed to God and his laws.
Following
the Lord requires effort and commitment on our part
If we want to enter God's kingdom and receive our full inheritance which is stored up for us in heaven, then we must follow the Lord Jesus in his way of the cross through a willing renunciation of our own will for his will - our own life for his life - our own way for his way.
If we want to enter God's kingdom and receive our full inheritance which is stored up for us in heaven, then we must follow the Lord Jesus in his way of the cross through a willing renunciation of our own will for his will - our own life for his life - our own way for his way.
Why
did Jesus say we must strive to enter his kingdom of
righteousness and peace? The word strive can also be
translated as agony. To enter the kingdom of God we must struggle
against every force or power of opposition - even the temptation to remain
indifferent, apathetic, or compromising in our faith and personal trust in
Jesus, our hope in holding firm to the promises of Jesus, and our
uncompromising love for God above all else. Paul the Apostle reminds us that
our hope in God does not disappoint us because "God's love has been poured
into our hearts through the Holy Spirit who has been given to us" (Romans
5:5).
The
Lord is with us to strengthen us in our trials and struggles
The Lord reminds us that when we face difficulties, trials, temptations, and even failures, we do not struggle alone. He knows our weaknesses even better than we know them, and he is always ready to help us in our struggle to overcome sin and wrong-doing. God's grace is sufficient! As we strive side by side for the faith of the Gospel (Philippians 1:27) Jesus assures us of complete victory! Do you trust in God's grace and help, especially in times of testing and temptation?
The Lord reminds us that when we face difficulties, trials, temptations, and even failures, we do not struggle alone. He knows our weaknesses even better than we know them, and he is always ready to help us in our struggle to overcome sin and wrong-doing. God's grace is sufficient! As we strive side by side for the faith of the Gospel (Philippians 1:27) Jesus assures us of complete victory! Do you trust in God's grace and help, especially in times of testing and temptation?
"Lord
Jesus, may I never doubt your guiding presence and your tender love and mercy
towards me. Through the gift of your Spirit fill me with persevering faith and
courage to trust you always in all things and in every circumstance I
find myself in. May your love set my heart aflame with love for You who are my
All."
Daily
Quote from the early church fathers: To enter the narrow door, by Cyril of
Alexandria (376-444 AD)
"'Wide
is the door, and broad the way that brings down many to destruction.' What are
we to understand by its broadness? ...A stubborn mind will not bow to the yoke
of the law [the commandments of God]. This life is cursed and relaxed in all
carelessness. Thrusting from it the divine law and completely unmindful of the
sacred commandments, wealth, vices, scorn, pride and the empty imagination of
earthly pride spring from it. Those who would enter in by the narrow door must
withdraw from all these things, be with Christ and keep the festival with
him." (excerpt from COMMENTARY ON LUKE, HOMILY 99)
TWENTY-FIRST SUNDAY IN
ORDINARY TIME
SUNDAY, AUGUST 21, LUKE 13:22-30
(Isaiah 66:18-21; Psalm 117; Hebrews 12:5-7, 11-13)
SUNDAY, AUGUST 21, LUKE 13:22-30
(Isaiah 66:18-21; Psalm 117; Hebrews 12:5-7, 11-13)
KEY VERSE: "Strive to enter through the narrow door; for many, I tell you, will try to enter and will not be able" (v 24).
TO KNOW: As Jesus journeyed toward Jerusalem, he stressed the urgency of answering God's call. Someone asked, “Lord, will only a few be saved?" (Lk 13:23). They were certain that the kingdom of God was for the Jews and that the Gentiles would be shut out. Jesus declared that entry to God's reign was not automatic but the result of a strenuous effort (Greek, agonia, to “agonize,” or “struggle”). The door to the kingdom was a narrow way through which disciples must pass with singular determination. The door would not remain open indefinitely. The faithless ones who delayed their conversion would not be admitted, while the faithful would be welcomed to share fellowship with the saints of old. Since those to whom the invitation was first extended rejected Jesus (Jews,), others would take their place (Gentiles). They would come from the four corners of the earth to share the banquet in God's eternal reign.
TO LOVE: Have I repented of my sins so that Jesus will welcome me into his kingdom?
TO SERVE: Lord Jesus, help me to be converted daily to do your will.
Sunday 21 August 2016
Sun
21st. 21st Sunday in Ordinary Time.
Isaiah 66:18-21. Go out to all the world and tell the
Good News—Ps 116(117). Hebrews 12:5-7, 11-13. Luke 13:22-30.
'Will
there only be a few saved?'
Jesus'
response to that question is to turn the focus on ourselves alone instead of
being concerned with the salvation of others. We are to strive to enter through
the narrow door, leaving behind our pride, greed, self-centredness and
self-righteousness and placing our hope and trust in Jesus, the door. Jesus is
always inviting us to a conversion of heart, to change the direction of our
lives towards him. But this Gospel passage suggests that there will come a time
when it will be too late to change direction. There is an urgency in Jesus'
invitation to enter by the narrow door and to let go of all that hinders us
from a complete conversion. May we take heed of Jesus' warning and examine our
hearts and minds to see if there is anything standing in the way of the narrow
door.
MINUTE
MEDITATIONS
|
A Close Bond
|
Contemplative prayer, in my opinion, is nothing else than a close
sharing between friends; it means taking time frequently to be alone with whom
we know loves us.
–St. Teresa of Avila
–St. Teresa of Avila
August
21
St. Pius X
(1835-1914)
St. Pius X
(1835-1914)
Pope Pius X is perhaps best remembered for
his encouragement of the frequent reception of Holy Communion, especially by
children.
The second of 10 children in a poor Italian family,
Joseph Sarto became Pius X at 68, one of the 20th century’s greatest popes.
Ever mindful of his humble origin, he stated, “I was
born poor, I lived poor, I will die poor.” He was embarrassed by some of the
pomp of the papal court. “Look how they have dressed me up,” he said in tears
to an old friend. To another, “It is a penance to be forced to accept all these
practices. They lead me around surrounded by soldiers like Jesus when he was
seized in Gethsemani.”
Interested in politics, he encouraged Italian
Catholics to become more politically involved. One of his first papal acts was
to end the supposed right of governments to interfere by veto in papal
elections—a practice that reduced the freedom of the 1903 conclave which had
elected him.
In 1905, when France renounced its agreement with the
Holy See and threatened confiscation of Church property if governmental control
of Church affairs were not granted, Pius X courageously rejected the demand.
While he did not author a famous social encyclical as
his predecessor had done, he denounced the ill treatment of indigenous
peoples on the plantations of Peru, sent a relief commission to Messina
after an earthquake and sheltered refugees at his own expense.
On the 11th anniversary of his election as pope,
Europe was plunged into World War I. Pius had foreseen it, but it killed him.
“This is the last affliction the Lord will visit on me. I would gladly give my
life to save my poor children from this ghastly scourge.” He died a few weeks
after the war began and was canonized in 1954.
Comment:
His humble background was no obstacle in relating to a personal God and to people whom he loved genuinely. He gained his strength, his gentleness and warmth for people from the source of all gifts, the Spirit of Jesus. In contrast, we often feel embarrassed by our backgrounds. Shame makes us prefer to remain aloof from people whom we perceive as superior. If we are in a superior position, on the other hand, we often ignore simpler people. Yet we, too, have to help “restore all things in Christ,” especially the wounded people of God.
His humble background was no obstacle in relating to a personal God and to people whom he loved genuinely. He gained his strength, his gentleness and warmth for people from the source of all gifts, the Spirit of Jesus. In contrast, we often feel embarrassed by our backgrounds. Shame makes us prefer to remain aloof from people whom we perceive as superior. If we are in a superior position, on the other hand, we often ignore simpler people. Yet we, too, have to help “restore all things in Christ,” especially the wounded people of God.
Quote:
Describing Pius X, a historian wrote that he was “a man of God who knew the unhappiness of the world and the hardships of life, and in the greatness of his heart wanted to comfort everyone.”
Describing Pius X, a historian wrote that he was “a man of God who knew the unhappiness of the world and the hardships of life, and in the greatness of his heart wanted to comfort everyone.”
LECTIO DIVINA: 21ST SUNDAY OF ORDINARY TIME (C)
Lectio Divina:
Sunday, August 21, 2016
The narrow door and the call of the
gentiles
Luke 13:22-30
Luke 13:22-30
1. LECTIO
a) Opening prayer:
We come before you,
Father, and because we do not know how to talk to you, to help us we use the
words your Son Jesus pronounced on our behalf. Help us to listen to the
upsetting message of this word: «Try your best to enter by the narrow door,
because, I tell you, many will try to enter and will not succeed». This is a
word you repeat to everyone who listens to your Son’s Gospel. Help us to
understand it. So that we may be able to read your Scripture and savour it,
feel it burn like a fire in us, we implore you, Father, send us your Spirit.
And you Mary, Mother of contemplation who have kept the words and events of
Jesus in your heart for a long time, grant us to contemplate the Word, to
listen to it and allow it to penetrate our hearts.
b) Reading of the
Gospel:
22 He
went on his way through towns and villages, teaching, and journeying toward
Jerusalem. 23 And some one said to him, "Lord, will those who are saved be
few?" And he said to them, 24 "Strive to enter by the narrow door;
for many, I tell you, will seek to enter and will not be able. 25 When once the
householder has risen up and shut the door, you will begin to stand outside and
to knock at the door, saying, 'Lord, open to us.' He will answer you, 'I do not
know where you come from.' 26 Then you will begin to say, 'We ate and drank in
your presence, and you taught in our streets.' 27 But he will say, 'I tell you,
I do not know where you come from; depart from me, all you workers of
iniquity!' 28 There you will weep and gnash your teeth, when you see Abraham
and Isaac and Jacob and all the prophets in the kingdom of God and you
yourselves thrust out. 29 And men will come from east and west, and from north
and south, and sit at table in the kingdom of God. 30 And behold, some are last
who will be first, and some are first who will be last."
c) A
few moments of prayerful silence:
To
listen devoutly to the voice of God, we need silence and interior calm. We need
to create in our hearts «a quiet corner where we can make contact with God» (E.
Stein) and be able to establish deep communication between ourselves and the
Word. If we do not stand before God in silence, in silence and gazing on his
face, we will form words but we will be saying nothing.
2. MEDITATIO
a) A
key to the reading:
This
Sunday’s passage is found in the second part of Luke’s Gospel where Jerusalem,
the object of Jesus’ existential and theological journey, is mentioned several
times of which three are part of the post-Paschal liturgical way: Lk 9:51 (13th
Sunday of ordinary time “C”), Lk 13:22-30 (21st Sunday of ordinary time “C”)
and Lk 17:11 (28th Sunday of ordinary time “C”). The proclamation of a journey,
placed at the beginning of the Gospel text, helps the readers to remember that
they are also journeying towards Jerusalem with Jesus. The journey towards the
holy city is the thread that runs through the whole of the second part of the
Gospel (Lk 9:51-19,46) and most of what is said is introduced by verbs of
movement presenting Jesus and his disciples as pilgrims or itinerants. Jesus’
journey towards the holy city is not strictly speaking a geographical journey,
but corresponds to a theological and spiritual journey. This kind of journey
involves also the disciple and the reader of the Gospel: going on «the journey»
of Jesus makes us as if like itinerants whose mandate is to preach the Gospel.
On this
journey Jesus faces conflicts with the Jewish world, and in Lk 13:10-30
includes three episodes: 13:10-17 (the healing of the crippled woman), 18-21
(the parables of the mustard seed and the yeast) and in 22-30 (the discourse on
the narrow door). This last is the text the liturgy of the Word presents to us
this Sunday. It begins with the journey as a background to Jesus’ words as he
went «through towns and villages…teaching» (v.22). It is characteristic of Luke
to note Jesus’ ministry as a journey.
Now, at
one stage on this journey towards Jerusalem, someone puts a question to Jesus:
how many will be saved? Jesus’ reply does not mention any number of those who
will be saved but contains an exhortation and a warning, «try», points to an
attitude to be assumed: «to enter by the narrow door». This image recalls in
the mind of the disciples and of Luke’s community the need to address their
preoccupation with the burdensome commitment that the journey of faith demands.
Immediately after this, Jesus introduces the true and proper teaching with a parable
that is associated with the image of the narrow door, the parable of the master
of the house who, after having closed the door of the house, will not allow
anyone in (v.25). This detail brings to mind the end of the parable of the ten
virgins in Mt 25,10-12. These examples tell us that there is an intermediate
time when we must commit ourselves to receive salvation before the door is
closed definitively and irreversibly.
Partaking
in even the founding moments in the life of the community, like at the supper
of the Lord («we have eaten and drunk in your presence») and the proclamation
of the Word («you have taught in our squares»), if not backed up by a life
commitment, cannot avoid the danger of condemnation. Luke’s Gospel likes to
present Jesus as taking part at the table of those who invite him, but not all
who sit at the table with him have an automatic right to the definitive
salvation that he proclaimed through the image of a banquet. Thus, also, having
heard his teaching does not automatically guarantee salvation. In fact, in
Luke, listening to Jesus’ word is an indispensable condition for discipleship,
but it is not enough. Disciples need to make the commitment to follow the
master, keeping his teaching and bearing fruit through perseverance (Lk 8:15).
Those
who have not been able to enter by the narrow door before it is closed are
called «doers of iniquity»: they are those who did not commit themselves to
putting God’s plan into practice. Their future situation is presented
figuratively with an expression that tells of the irreversibility of their not
being saved: «Then there will be weeping and grinding of teeth» (v.28).
Interesting
is the reference to the great biblical patriarchs (Abraham, Isaac, Jacob) and
to all the prophets: they will enter and be part of the kingdom of God. If to
Jesus’ contemporaries this affirmation could seem to indicate that salvation
was the privilege of the Jews, for Christians of Luke’s community it
constituted a warning not to think of salvation as an automatic consequence.
The kingdom that Jesus proclaims becomes the place where the disciples meet and
come from the «east and west, from north and south» (v.29). Jesus’ discourse
introduces a dynamic of salvation that involves the whole of humanity and is
addressed especially to the poor and sick (Lk 14:15-24). Luke, more than the
other Evangelists, is sensitive to the proclamation of a universal salvation
and presents Jesus as offering the promise of salvation no longer just to
Israel, but to all peoples. The final affirmation comes as a sign of this
changed condition of salvation:«there are those now last who will be first, and
those now first who will be last» (v.30). This affirmation shows how God upsets
and turns upside down the mechanisms of human logic: no one must trust in a
position attained, but everyone is invited to constantly tune into the Gospel’s
wavelength.
b) Some
questions:
i) The
narrow door of salvation reminds us of the necessity of all to be committed to
receiving this gift. The image does not say that God wishes to make it
difficult to obtain salvation, but it emphasises the co-responsibility of men
and women, the concreteness of the effort involved in this commitment to obtain
salvation. According to Cyprian, going through the narrow door means a transformation:
«Who does not wish to be
transformed as soon as possible into the image of Christ?». The
image of the narrow door is a symbol of the work of transformation to which the
believer is committed through a slow and progressive effort on him/herself in
order to refine him/herself and be moulded by the Gospel. More correctly, the
one who does not commit him/herself to any kind of reciprocal relationship with
God, with others and with the world, risks perdition. Often the temptation is
to propose other doors, seemingly easier and more useful, like those of
selfishness, avoiding God’s friendship and relationships with others. Are you
committed to build relationships or are you intent on being selfish? Are you
convinced that salvation is offered you through the relational dimension of
communion with God and others?
ii)
Salvation is possible for all. Everyone may attain it, but such a gift from
Jesus requires an effective and personal response from us. In Jesus’ teaching
we do not find the use of any threat to render people aware regarding
salvation, but only an invitation to be fully aware of the extraordinary and
irreversible opportunity of the gift of mercy and life before God and in
dialogue with Him. Towards what and towards whom is your life pointing? How do
you use your freedom? Are you able to welcome God’s invitation to be
co-responsible for your salvation or have you surrendered to waste and
perdition?
iii) If
we consider the question of that person who asked Jesus:«Sir, will there be
only few saved?», no one can consider him/herself privileged. Salvation belongs
to all and all are called. The door to salvation may be closed for those who
expect to enter with the unwieldy luggage of personal inconsistencies. Do you
feel the desire to enter and be part of that «infinite throng from east and
west who will sit at the table of the kingdom of God»? And if you see yourself
as last (small, simple, sinner, bent by suffering…) if you live with love and
hope, do not despair. Jesus said that the last will be first.
3. ORATIO
a)
Psalm 117, 1-2
Praise
the Lord, all nations!
Extol him, all peoples!
Extol him, all peoples!
For
great is his steadfast love toward us;
and the faithfulness of the Lord endures for ever.
Praise the Lord!
and the faithfulness of the Lord endures for ever.
Praise the Lord!
b)
Closing prayer:
Lord,
grant that we may feel the life of your Word we have heard; break, we beseech
you, the knots of our uncertainty, our quibbles, our “ifs” and “buts” that hold
us back from entering into salvation through the narrow door. Grant that we may
welcome without fear, without too many doubts, the Word of God that invites us
to commit ourselves and work hard at our life of faith. Lord, grant that
through the Word we have heard this Sunday, the day of the Lord, we may be
freed from false security concerning our salvation and may your Word bring us joy,
strengthen, purify and save us. And you, Mary, model of those who listen and of
silence, help to be alive and authentic, to understand that, in virtue of the
Word, whatever is difficult becomes easy, whatever is obscure becomes light.
4. CONTEMPLATIO
Contemplation
is the peak of any biblical reading after we have meditated and prayed. To
contemplate is to enter, through listening to the Word, into a faith and love
relationship with God who is life and truth and who in Christ has revealed to
us his face. The Word of God unveils that hidden face in every page of Sacred
Scripture. Suffice it to looked in admiration, be open to the light, allow it
to penetrate us. It is the ecstasy experienced before the beautiful and the
good. Extend into your daily life this climate of great communication
experienced with God in listening to his Word, and preserve the taste of the
beauty in your dialogue with others in whatever work you do.
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