Twenty-second Sunday in Ordinary Time
Lectionary: 126
Lectionary: 126
My child, conduct your affairs with humility,
and you will be loved more than a giver of gifts.
Humble yourself the more, the greater you are,
and you will find favor with God.
What is too sublime for you, seek not,
into things beyond your strength search not.
The mind of a sage appreciates proverbs,
and an attentive ear is the joy of the wise.
Water quenches a flaming fire,
and alms atone for sins.
and you will be loved more than a giver of gifts.
Humble yourself the more, the greater you are,
and you will find favor with God.
What is too sublime for you, seek not,
into things beyond your strength search not.
The mind of a sage appreciates proverbs,
and an attentive ear is the joy of the wise.
Water quenches a flaming fire,
and alms atone for sins.
Responsorial
PsalmPS 68:4-5, 6-7, 10-11
R. (cf. 11b) God, in
your goodness, you have made a home for the poor.
The just rejoice and exult before God;
they are glad and rejoice.
Sing to God, chant praise to his name;
whose name is the LORD.
R. God, in your goodness, you have made a home for the poor.
The father of orphans and the defender of widows
is God in his holy dwelling.
God gives a home to the forsaken;
he leads forth prisoners to prosperity.
R. God, in your goodness, you have made a home for the poor.
A bountiful rain you showered down, O God, upon your inheritance;
you restored the land when it languished;
your flock settled in it;
in your goodness, O God, you provided it for the needy.
R. God, in your goodness, you have made a home for the poor.
The just rejoice and exult before God;
they are glad and rejoice.
Sing to God, chant praise to his name;
whose name is the LORD.
R. God, in your goodness, you have made a home for the poor.
The father of orphans and the defender of widows
is God in his holy dwelling.
God gives a home to the forsaken;
he leads forth prisoners to prosperity.
R. God, in your goodness, you have made a home for the poor.
A bountiful rain you showered down, O God, upon your inheritance;
you restored the land when it languished;
your flock settled in it;
in your goodness, O God, you provided it for the needy.
R. God, in your goodness, you have made a home for the poor.
Reading 2HEB 12:18-19, 22-24A
Brothers and sisters:
You have not approached that which could be touched
and a blazing fire and gloomy darkness
and storm and a trumpet blast
and a voice speaking words such that those who heard
begged that no message be further addressed to them.
No, you have approached Mount Zion
and the city of the living God, the heavenly Jerusalem,
and countless angels in festal gathering,
and the assembly of the firstborn enrolled in heaven,
and God the judge of all,
and the spirits of the just made perfect,
and Jesus, the mediator of a new covenant,
and the sprinkled blood that speaks more eloquently than that of Abel.
You have not approached that which could be touched
and a blazing fire and gloomy darkness
and storm and a trumpet blast
and a voice speaking words such that those who heard
begged that no message be further addressed to them.
No, you have approached Mount Zion
and the city of the living God, the heavenly Jerusalem,
and countless angels in festal gathering,
and the assembly of the firstborn enrolled in heaven,
and God the judge of all,
and the spirits of the just made perfect,
and Jesus, the mediator of a new covenant,
and the sprinkled blood that speaks more eloquently than that of Abel.
AlleluiaMT 11:29AB
R. Alleluia,
alleluia.
Take my yoke upon you, says the Lord,
and learn from me, for I am meek and humble of heart.
R. Alleluia, alleluia.
Take my yoke upon you, says the Lord,
and learn from me, for I am meek and humble of heart.
R. Alleluia, alleluia.
GospelLK 14:1, 7-14
On a sabbath Jesus went to dine
at the home of one of the leading Pharisees,
and the people there were observing him carefully.
He told a parable to those who had been invited,
noticing how they were choosing the places of honor at the table.
“When you are invited by someone to a wedding banquet,
do not recline at table in the place of honor.
A more distinguished guest than you may have been invited by him,
and the host who invited both of you may approach you and say,
‘Give your place to this man,’
and then you would proceed with embarrassment
to take the lowest place.
Rather, when you are invited,
go and take the lowest place
so that when the host comes to you he may say,
‘My friend, move up to a higher position.’
Then you will enjoy the esteem of your companions at the table.
For every one who exalts himself will be humbled,
but the one who humbles himself will be exalted.”
Then he said to the host who invited him,
“When you hold a lunch or a dinner,
do not invite your friends or your brothers
or your relatives or your wealthy neighbors,
in case they may invite you back and you have repayment.
Rather, when you hold a banquet,
invite the poor, the crippled, the lame, the blind;
blessed indeed will you be because of their inability to repay you.
For you will be repaid at the resurrection of the righteous.”
at the home of one of the leading Pharisees,
and the people there were observing him carefully.
He told a parable to those who had been invited,
noticing how they were choosing the places of honor at the table.
“When you are invited by someone to a wedding banquet,
do not recline at table in the place of honor.
A more distinguished guest than you may have been invited by him,
and the host who invited both of you may approach you and say,
‘Give your place to this man,’
and then you would proceed with embarrassment
to take the lowest place.
Rather, when you are invited,
go and take the lowest place
so that when the host comes to you he may say,
‘My friend, move up to a higher position.’
Then you will enjoy the esteem of your companions at the table.
For every one who exalts himself will be humbled,
but the one who humbles himself will be exalted.”
Then he said to the host who invited him,
“When you hold a lunch or a dinner,
do not invite your friends or your brothers
or your relatives or your wealthy neighbors,
in case they may invite you back and you have repayment.
Rather, when you hold a banquet,
invite the poor, the crippled, the lame, the blind;
blessed indeed will you be because of their inability to repay you.
For you will be repaid at the resurrection of the righteous.”
22nd
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 - Sirach 3:17-18, 20, 28-29
In older Catholic Bibles, this book is listed as Ecclesiasticus, meaning “Church Book.” It received this name from the fact that, after the Psalms, it was the book most used in the liturgy; in fact, in the early Church it was a kind of official catechism used in the catechumenate.
The author of the book is Jesus, the son of Eleazar, of the house of Sirach. His home was Jerusalem, his profession that of a teacher of wisdom. From his youth he had been an ardent student of the Sacred Books of his people. Although he belonged to what might be called the conservative party among the Jews of his time, and clung with every fiber of his heart to the Law of Moses and the teachings of the prophets of Israel, he was not unfamiliar with Greek thought and life. This was to be expected because he had traveled extensively, not only in Palestine, but far beyond its limits. He describes his education at home and abroad in Sirach 39:1-13.
Jesus Ben Sirach wrote his book during the first decades of the 2nd century before Christ, probably not earlier than 187 B.C. and not later than 171 B.C.. During this period the Jewish nation and the Jewish religion were threatened with extinction. A life and death struggle was waging between the Hellenistic culture predominant in Syria and Egypt and the old religion of the Israelites. Greek manners, customs, philosophy and religion, which were so utterly opposed to the true religion revealed by God to His chosen people, were taking root in the Holy City itself. It was a critical time for the faithful worshipers of Yahweh. Every Jew was called upon to choose between the old and the new, the spirit of Moses and the Prophets, and the spirit of Hellenistic heathenism. Jesus Ben Sirach had long since made his choice. To justify that choice before his countrymen and to instill into them a thorough knowledge and love of their glorious heritage – this was the purpose of this book.
Today, our reading gives us a lesson in humility.
17 My son [child], conduct your affairs with humility, and you will be loved more than a giver of gifts.
Be conscious of your limitations and your true position before God as a creature and sinner.
18 Humble yourself the more, the greater you are, and you will find favor with God.
The high and mighty have a greater need to be humble than the lowly and weak.
20 What is too sublime for you, seek not, into things beyond your strength search not. 28 The mind of a sage appreciates proverbs, and an attentive ear is the wise man’s joy.
The author includes himself here. Faithful disciples are a joy to the master.
29 Water quenches a flaming fire, and alms atone for sins.
2nd Reading - Hebrews 12:18-19, 22-24
Today we end our study of the Book of Hebrews. Having heard last week about how we are to live out our faith and God’s treatment of His sons, today we hear a contrast between the assembly of Israel when the Old Covenant was made and that of those who have entered into the New.
18 You have not approached that which could be touched and a blazing fire and gloomy darkness and storm 19 and a trumpet blast and a voice speaking words such that those who heard begged that no message be further addressed to them.
This scene is on earth and the awesome circumstances recounted are taken from Exodus 19:12-14, 16-19; 20:18-21, and Moses’ words in Deuteronomy 4:11f.
22 No, you have approached Mount Zion and the city of the living God, the heavenly Jerusalem,
See Galatians 4:26, Revelation 21:2. The assembly of the people of the New Covenant is not on this earth, but in the heavenly sanctuary. The author is speaking to those who are still on the journey to the final reward. Since they already possess the benefits of Jesus’ sacrifice, he can speak of them as having already arrived. This assumes that they have been living the life of Christ and will continue to do so as we learned last week.
and countless angels in festal gathering, 23 and the assembly of the firstborn enrolled in heaven,
These may be the angels just mentioned or the entire assembly of the Christian faithful.
and God the judge of all, and the spirits of the just made perfect,
The saints of the Old Testament. See Hebrews 11:40.
24 and Jesus, the mediator of a new covenant, and the sprinkled blood that speaks more eloquently than that of Abel.
This recalls the slaying of Abel by Cain and God’s conversation with Cain immediately afterward. Read Genesis 4:10.
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 - Sirach 3:17-18, 20, 28-29
In older Catholic Bibles, this book is listed as Ecclesiasticus, meaning “Church Book.” It received this name from the fact that, after the Psalms, it was the book most used in the liturgy; in fact, in the early Church it was a kind of official catechism used in the catechumenate.
The author of the book is Jesus, the son of Eleazar, of the house of Sirach. His home was Jerusalem, his profession that of a teacher of wisdom. From his youth he had been an ardent student of the Sacred Books of his people. Although he belonged to what might be called the conservative party among the Jews of his time, and clung with every fiber of his heart to the Law of Moses and the teachings of the prophets of Israel, he was not unfamiliar with Greek thought and life. This was to be expected because he had traveled extensively, not only in Palestine, but far beyond its limits. He describes his education at home and abroad in Sirach 39:1-13.
Jesus Ben Sirach wrote his book during the first decades of the 2nd century before Christ, probably not earlier than 187 B.C. and not later than 171 B.C.. During this period the Jewish nation and the Jewish religion were threatened with extinction. A life and death struggle was waging between the Hellenistic culture predominant in Syria and Egypt and the old religion of the Israelites. Greek manners, customs, philosophy and religion, which were so utterly opposed to the true religion revealed by God to His chosen people, were taking root in the Holy City itself. It was a critical time for the faithful worshipers of Yahweh. Every Jew was called upon to choose between the old and the new, the spirit of Moses and the Prophets, and the spirit of Hellenistic heathenism. Jesus Ben Sirach had long since made his choice. To justify that choice before his countrymen and to instill into them a thorough knowledge and love of their glorious heritage – this was the purpose of this book.
Today, our reading gives us a lesson in humility.
17 My son [child], conduct your affairs with humility, and you will be loved more than a giver of gifts.
Be conscious of your limitations and your true position before God as a creature and sinner.
18 Humble yourself the more, the greater you are, and you will find favor with God.
The high and mighty have a greater need to be humble than the lowly and weak.
20 What is too sublime for you, seek not, into things beyond your strength search not. 28 The mind of a sage appreciates proverbs, and an attentive ear is the wise man’s joy.
The author includes himself here. Faithful disciples are a joy to the master.
29 Water quenches a flaming fire, and alms atone for sins.
2nd Reading - Hebrews 12:18-19, 22-24
Today we end our study of the Book of Hebrews. Having heard last week about how we are to live out our faith and God’s treatment of His sons, today we hear a contrast between the assembly of Israel when the Old Covenant was made and that of those who have entered into the New.
18 You have not approached that which could be touched and a blazing fire and gloomy darkness and storm 19 and a trumpet blast and a voice speaking words such that those who heard begged that no message be further addressed to them.
This scene is on earth and the awesome circumstances recounted are taken from Exodus 19:12-14, 16-19; 20:18-21, and Moses’ words in Deuteronomy 4:11f.
22 No, you have approached Mount Zion and the city of the living God, the heavenly Jerusalem,
See Galatians 4:26, Revelation 21:2. The assembly of the people of the New Covenant is not on this earth, but in the heavenly sanctuary. The author is speaking to those who are still on the journey to the final reward. Since they already possess the benefits of Jesus’ sacrifice, he can speak of them as having already arrived. This assumes that they have been living the life of Christ and will continue to do so as we learned last week.
and countless angels in festal gathering, 23 and the assembly of the firstborn enrolled in heaven,
These may be the angels just mentioned or the entire assembly of the Christian faithful.
and God the judge of all, and the spirits of the just made perfect,
The saints of the Old Testament. See Hebrews 11:40.
24 and Jesus, the mediator of a new covenant, and the sprinkled blood that speaks more eloquently than that of Abel.
This recalls the slaying of Abel by Cain and God’s conversation with Cain immediately afterward. Read Genesis 4:10.
Gospel - Luke 14:1, 7-14
In today’s reading Jesus uses the occasion of a meal and the attendant social etiquette to teach – not about good manners at table, but about the Kingdom. Attendance at the heavenly banquet depends upon an invitation from God. God invites those who recognize their lowliness and their need of salvation.
14:1 On a sabbath he went to dine at the home of one of the leading Pharisees, and the people there were observing him carefully. 7 He told a parable to those who had been invited, noticing how they were choosing the places of honor at the table. 8 “When you are invited by someone to a wedding banquet, do not recline at table in the place of honor. A more distinguished guest than you may have been invited by him, 9 and the host who invited both of you may approach you and say, ‘Give your place to this man,’ and then you would proceed with embarrassment to take the lowest place. 10 Rather, when you are invited, go and take the lowest place so that when the host comes to you he may say, ‘My friend, move up to a higher position.’ Then you will enjoy the esteem of your companions at the table. 11 For everyone who exalts himself will be humbled,
God will not be fooled by one’s self-promotion.
but the one who humbles himself will be exalted.” 12 Then he said to the host who invited him, “When you hold a lunch or a dinner, do not invite your friends or your brothers or your relatives or your wealthy neighbors, in case they may invite you back and you have repayment. 13 Rather, when you hold a banquet, invite the poor, the crippled, the lame, the blind;
In Jesus’ and Luke’s time both Jewish and Greco-Roman society spurned the unfortunate people.
14 blessed indeed will you be because of their inability to repay you.
The Greco-Roman ethic was one of reciprocity; where friends come to one another’s aid in the hope that when they are down on their luck their friend will come to their aid. In Luke’s communities people from all different walks of life and from different nations are friends because they have all things in common.
For you will be repaid at the resurrection of the righteous.”
This reading makes it clear that the righteous to be repaid at the resurrection are those who have shared the food of life with the disadvantaged.
Meditation: "He who exalts himself will be
humbled"
Who
wants to be last? Isn't it only natural to desire respect and esteem from
others? Jesus' parable of the guests invited to the marriage feast probes our
motives for seeking honor and position. Self-promotion is most often achieved
at the expense of others! Jesus' parable reinforces the teaching of Proverbs: Do
not put yourself forward in the king's presence or stand in the place of the
great; for it is better to be told, "Come up here," than to be put
lower in the presence of the prince (Proverbs 25:6-7).
True
humility frees us to be our true selves as God sees us
What is true humility and why should we make it a characteristic mark of our life and action? True humility is not feeling bad about yourself, or having a low opinion of yourself, or thinking of yourself as inferior to others. True humility frees us from preoccupation with ourselves, whereas a low self-opinion tends to focus our attention on ourselves. Humility is truth in self-understanding and truth in action. Viewing ourselves truthfully, with sober judgment, means seeing ourselves the way God sees us (Psalm 139:1-4). A humble person makes a realistic assessment of himself or herself without illusion or pretense to be something he or she is not. The humble regard themselves neither smaller nor larger than they truly are.
What is true humility and why should we make it a characteristic mark of our life and action? True humility is not feeling bad about yourself, or having a low opinion of yourself, or thinking of yourself as inferior to others. True humility frees us from preoccupation with ourselves, whereas a low self-opinion tends to focus our attention on ourselves. Humility is truth in self-understanding and truth in action. Viewing ourselves truthfully, with sober judgment, means seeing ourselves the way God sees us (Psalm 139:1-4). A humble person makes a realistic assessment of himself or herself without illusion or pretense to be something he or she is not. The humble regard themselves neither smaller nor larger than they truly are.
True
humility frees us to be our true selves and to avoid despair and pride. A
humble person does not have to wear a mask or put on a facade in order to look
good to others, especially to those who are not really familiar with that
person. The humble are not swayed by accidentals, such as fame, reputation,
success, or failure.
True
humility frees us to love and serve selflessly for the good of others
Humility is the queen or foundation of all the other virtues because it enables us to view and judge ourselves correctly, the way God sees us. Humility leads to true self-knowledge, honesty, realism, strength, and dedication to give ourselves to something greater than ourselves. Humility frees us to love and serve others selflessly, for their sake, rather than our own. Paul the Apostles, gives us the greatest example and model of humility in the person of Jesus Christ, who emptied himself, taking the form of a servant, ...who humbled himself and became obedient unto death, even death on a cross (Philippians 2:7-8). The Lord Jesus gives grace to those who seek him humbly. Do you want to be a servant as Jesus served?
Humility is the queen or foundation of all the other virtues because it enables us to view and judge ourselves correctly, the way God sees us. Humility leads to true self-knowledge, honesty, realism, strength, and dedication to give ourselves to something greater than ourselves. Humility frees us to love and serve others selflessly, for their sake, rather than our own. Paul the Apostles, gives us the greatest example and model of humility in the person of Jesus Christ, who emptied himself, taking the form of a servant, ...who humbled himself and became obedient unto death, even death on a cross (Philippians 2:7-8). The Lord Jesus gives grace to those who seek him humbly. Do you want to be a servant as Jesus served?
"Lord
Jesus, you became a servant for my sake to set me free from the tyranny of sin,
selfishness, and conceit. Help me to be humble as you are humble and to love
freely and graciously all whom you call me to serve."
Daily
Quote from the early church fathers: Jesus calls us to be humble, modest, and praiseworthy, by
Cyril of Alexandria (376-444 AD)
"'When,' he says, 'a man more honorable than you comes, he that invited you and him will say, 'Give this man place.' Oh, what great shame is there in having to do this! It is like a theft, so to speak, and the restitution of the stolen goods. He must restore what he has seized because he had no right to take it. The modest and praiseworthy person, who without fear of blame might have claimed the dignity of sitting among the foremost, does not seek it. He yields to others what might be called his own, that he may not even seem to be overcome by empty pride. Such a one shall receive honor as his due. He says, 'He shall hear him who invited him say, "Come up here."... If any one among you wants to be set above others, let him win it by the decree of heaven and be crowned by those honors that God bestows. Let him surpass the many by having the testimony of glorious virtues. The rule of virtue is a lowly mind that does not love boasting. It is humility. The blessed Paul also counted this worthy of all esteem. He writes to those who eagerly desire saintly pursuits, 'Love humility.'" (excerpt from COMMENTARY ON LUKE, HOMILY 101.5)
"'When,' he says, 'a man more honorable than you comes, he that invited you and him will say, 'Give this man place.' Oh, what great shame is there in having to do this! It is like a theft, so to speak, and the restitution of the stolen goods. He must restore what he has seized because he had no right to take it. The modest and praiseworthy person, who without fear of blame might have claimed the dignity of sitting among the foremost, does not seek it. He yields to others what might be called his own, that he may not even seem to be overcome by empty pride. Such a one shall receive honor as his due. He says, 'He shall hear him who invited him say, "Come up here."... If any one among you wants to be set above others, let him win it by the decree of heaven and be crowned by those honors that God bestows. Let him surpass the many by having the testimony of glorious virtues. The rule of virtue is a lowly mind that does not love boasting. It is humility. The blessed Paul also counted this worthy of all esteem. He writes to those who eagerly desire saintly pursuits, 'Love humility.'" (excerpt from COMMENTARY ON LUKE, HOMILY 101.5)
TWENTY-SECOND SUNDAY IN ORDINARY TIME
SUNDAY, AUGUST 28, LUKE 14:1, 7-14
(Sirach 3:17-18, 20, 28-29; Psalm 68; Hebrews 12:18-19, 22-24a)
SUNDAY, AUGUST 28, LUKE 14:1, 7-14
(Sirach 3:17-18, 20, 28-29; Psalm 68; Hebrews 12:18-19, 22-24a)
KEY VERSE: "When you hold a banquet, invite the poor, the crippled, the lame, the blind" (v 13).
TO KNOW: Jesus was invited to share the Sabbath meal at the home of a leading Pharisee. Noticing the competition for the seat of honor at table, he used the opportunity to teach a lesson on humility to both host and guest. He suggested that the guests take the lowest place, and should the host move them to a higher position, they would be honored, and they would not be embarrassed by being asked to take a lower position. Jesus reminded the host not to invite only the wealthy and important people to his home; he should open his doors to the weak and powerless who were without earthly power (anawim ). Although these poor were in no position to repay their host for his generosity, they would be richly rewarded at the "resurrection of the just" (v 14). Can we imagine what it would be like if banquets were held in honor of the poor and deprived instead of the rich and famous? How would this change us? How would it change the world?
TO LOVE: Have I examined my attitude toward the underprivileged?
TO SERVE: Lord Jesus, teach me to imitate your charity and humility.
Sunday 28 August 2016
Sun
28th. 22nd Sunday in Ordinary Time.
Ecclesiasticus 3:17-20, 28-29. God, in your goodness,
you have made a home for the poor—Ps 67(68):4-7, 10-11. Hebrews 12:18-19, 22-24. Luke
14:1, 7-14.
'For
all who exalt themselves will be humbled.'
Luke
14 begins with Jesus eating a meal at the house of a leader of the Pharisees.
This would seem to be a fairly sought-after invitation, and Jesus received one.
He used it to teach.
I have always found this reading challenging. Not the taking of the lowest place at functions. Catholics have been doing this for years. I'm sure this is at the base of why Catholics sit at the back of the Church: waiting for someone more important to take the front seats!
This reading challenges me as to the intent of my actions. Am I feeding my ego or feeding others? The phrase 'give this person your place' is something to be reflected upon in all areas of our lives. It can make us feel uncomfortable spiritually, but if our intention is for the good of others, we have only love to gain.
I have always found this reading challenging. Not the taking of the lowest place at functions. Catholics have been doing this for years. I'm sure this is at the base of why Catholics sit at the back of the Church: waiting for someone more important to take the front seats!
This reading challenges me as to the intent of my actions. Am I feeding my ego or feeding others? The phrase 'give this person your place' is something to be reflected upon in all areas of our lives. It can make us feel uncomfortable spiritually, but if our intention is for the good of others, we have only love to gain.
MINUTE
MEDITATIONS
|
Life of Faith
|
Pope Francis said, “The Church gives us the life of faith in
Baptism: that is the moment in which she gives birth to us as children of God,
the moment she gives us the life of God, she engenders us as a mother would.”
August
28
St. Augustine of Hippo
(354-430)
St. Augustine of Hippo
(354-430)
A Christian at 33, a priest at 36, a
bishop at 41: Many people are familiar with the biographical sketch of
Augustine of Hippo, sinner turned saint. But really to get to know the man is a
rewarding experience.
There quickly surfaces the intensity with which he
lived his life, whether his path led away from or toward God. The tears of his
mother, the instructions of Ambrose and, most of all, God himself speaking
to him in the Scriptures redirected Augustine’s love of life to a life of love.
Having been so deeply immersed in creature-pride of
life in his early days and having drunk deeply of its bitter dregs, it is not
surprising that Augustine should have turned, with a holy fierceness, against
the many demon-thrusts rampant in his day. His times were truly decadent—politically,
socially, morally. He was both feared and loved, like the Master. The perennial
criticism leveled against him: a fundamental rigorism.
In his day, he providentially fulfilled the office of
prophet. Like Jeremiah and other greats, he was hard-pressed but could not keep
quiet. “I say to myself, I will not mention him,/I will speak in his name no
more./But then it becomes like fire burning in my heart,/imprisoned in my
bones;/I grow weary holding it in,/I cannot endure it” (Jeremiah 20:9).
Comment:
Augustine is still acclaimed and condemned in our day. He is a prophet for today, trumpeting the need to scrap escapisms and stand face-to-face with personal responsibility and dignity.
Augustine is still acclaimed and condemned in our day. He is a prophet for today, trumpeting the need to scrap escapisms and stand face-to-face with personal responsibility and dignity.
Quote:
“Too late have I loved you, O Beauty of ancient days, yet ever new! Too late I loved you! And behold, you were within, and I abroad, and there I searched for you; I was deformed, plunging amid those fair forms, which you had made. You were with me, but I was not with you. Things held me far from you—things which, if they were not in you, were not at all. You called, and shouted, and burst my deafness. You flashed and shone, and scattered my blindness. You breathed odors and I drew in breath—and I pant for you. I tasted, and I hunger and thirst. You touched me, and I burned for your peace” (St. Augustine, Confessions).
“Too late have I loved you, O Beauty of ancient days, yet ever new! Too late I loved you! And behold, you were within, and I abroad, and there I searched for you; I was deformed, plunging amid those fair forms, which you had made. You were with me, but I was not with you. Things held me far from you—things which, if they were not in you, were not at all. You called, and shouted, and burst my deafness. You flashed and shone, and scattered my blindness. You breathed odors and I drew in breath—and I pant for you. I tasted, and I hunger and thirst. You touched me, and I burned for your peace” (St. Augustine, Confessions).
Patron Saint of:
Printers
Printers
LECTIO DIVINA: 22ND SUNDAY OF ORDINARY TIME (C)
Lectio Divina:
Sunday, August 28, 2016
The parable of the first and the last places:
for everyone who raises himself up will be humbled
Luke 14,1.7-14
for everyone who raises himself up will be humbled
Luke 14,1.7-14
1. Listening to the
Text
a) Initial Prayer:
Lord, we all have an
insatiable need to listen to you, and you know it, because your yourself has
created us like that. “You alone have words of eternal life” (Jn 6, 68). We believe
in these words, we are hungry and thirsty for these words; for these words, in
humility and love, we commit all our fidelity. “Speak, Lord, for your servant
is listening” (1 Sam 3, 9). It is the frantic prayer of Samuel who does not
know; ours is somewhat different, but it has been precisely your voice, your
Word, which has changed the shaking of the ancient prayer in the yearning for
communion of a son who cries to his Father: Speak for your son is listening.
b) Reading of the Gospel:
1 Now
it happened that on a Sabbath day he had gone to share a meal in the house of
one of the leading Pharisees; and they watched him closely.
7 He then told the guests a parable, because he had noticed how they picked the places of honour. He said this, 8 'When someone invites you to a wedding feast, do not take your seat in the place of honour. A more distinguished person than you may have been invited, 9 and the person who invited you both may come and say, "Give up your place to this man." And then, to your embarrassment, you will have to go and take the lowest place. 10 No; when you are a guest, make your way to the lowest place and sit there, so that, when your host comes, he may say, "My friend, move up higher." Then, everyone with you at the table will see you honoured. 11 For everyone who raises himself up will be humbled, and the one who humbles himself will be raised up.' 12 Then he said to his host, 'When you give a lunch or a dinner, do not invite your friends or your brothers or your relations or rich neighbours, in case they invite you back and so repay you. 13 No; when you have a party, invite the poor, the crippled, the lame, the blind; 14 then you will be blessed, for they have no means to repay you and so you will be repaid when the upright rise again.'
7 He then told the guests a parable, because he had noticed how they picked the places of honour. He said this, 8 'When someone invites you to a wedding feast, do not take your seat in the place of honour. A more distinguished person than you may have been invited, 9 and the person who invited you both may come and say, "Give up your place to this man." And then, to your embarrassment, you will have to go and take the lowest place. 10 No; when you are a guest, make your way to the lowest place and sit there, so that, when your host comes, he may say, "My friend, move up higher." Then, everyone with you at the table will see you honoured. 11 For everyone who raises himself up will be humbled, and the one who humbles himself will be raised up.' 12 Then he said to his host, 'When you give a lunch or a dinner, do not invite your friends or your brothers or your relations or rich neighbours, in case they invite you back and so repay you. 13 No; when you have a party, invite the poor, the crippled, the lame, the blind; 14 then you will be blessed, for they have no means to repay you and so you will be repaid when the upright rise again.'
c)
Moment of prayerful silence:
In order to be affected by the
word of Christ and so that the Word made flesh, who is Christ, can dwell in our
heart and that we can adhere, it is necessary that there be listening and
profound silence.
2. The
word is enlightened (Lectio)
a)
Context:
The parable on the choice of
place is narrated on a Saturday when Jesus is already in Jerusalem, where the
Paschal Mystery will be fulfilled, where the Eucharist of the new Covenant will
be celebrated, to which then follows, the encounter with the living one and the
entrusting of mission of the disciples which prolongs thus the historical
mission of Jesus. The light of the Passover makes all those who are called to
represent him as servant, diakonos, within
the community, gathered around the table,
to see the road that the Lord follows. It is the theme of the
guests at table or of joyful living together of Saint Luke. Jesus has realized
the most beautiful reality, proclaimed and taught at table in a joyful,
sociable frame.
In chapter 14, Luke, with his
art of a capable narrator, paints a picture, in which he superimposed two
images: Jesus at table defines the face of the new community, convoked around
the Eucharistic table. The page is subdivided in two scenes: first, the
invitation to dinner in the house of one of the chief Pharisees, on a feast
day, Saturday (Lk 14, 15-16), which also concerns the problem of the guests:
who will participate at the table of the Kingdom? This is prepared beginning
now in the relationship with Jesus, who convokes around himself the persons in
the community-Church.
b)
Exegesis:
- Saturday a day of
feast and of liberation
This is the passage in
Luke: “On a Sabbath day
he had gone to share a meal in the house of one of the leading Pharisees; and
they watched him closely.” (Lk 14, 1). On a feast day Jesus is
invited by the one who is responsible for the movement of the observant or
Pharisees. Jesus is at table. The first episode takes place in this context:
the healing of a man with dropsy prevented by his physical disability to participate
at table. Those who are sick in their body are excluded from the community by
the observants as the Rule of Qumran says. The meal on Saturday has a festive
and sacred character especially for the observant of the Law. In fact, on
Saturday, there is a weekly remembrance of Exodus and of the creation. Jesus,
precisely on that Saturday gives back freedom and reintegrates in full health
the man with dropsy.
He therefore, justifies his
gesture before the teachers and the observant of the Law with these words: “Which of you here if his ass or ox
falls into a well, will not pull it out on a Sabbath day?”God is
interested in persons and not only in the property or possessions of man.
Saturday is not reduced to external observance of the sacred rest, but is in
favour of man. With this concern turned toward man, is also given the key to
define the criteria of convocation in this community symbolized by the table:
How to choose the place? Whom to invite and who participates at the end in the
Banquet of the Kingdom? The gesture of Jesus is a program: Saturday is made for
man. On Saturday he does that which is the fundamental significance of the
celebration of the memory of the getting out of Egypt and of creation.
- On the choice of
places and of the guests
The criteria to choose the
places are not based on precedence, on the roles or the fame or renown, but are
inspired on the acts of God who promotes the last ones, “because the one who raises himself up
will be humbled and the one who humbles himself will be raised up” (Lk
14, 11). This principle which closes the parable of the new etiquette, that of
the turning over of the worldly criteria, refers to God’s action by means of
the passive form “will be
raised up”. God raises up the little ones and the poor as
Jesus has done introducing the man with dropsy, who was excluded, to the table
to eat together in the Sabbatical feast .
Then we have the criteria for
the choice of guests. The criteria of recommendation and of corporative
solidarity are excluded: “Do
not invite your friends, or your brothers or your relations or rich
neighbours…” “On the contrary, when you have a party, invite the poor, the
crippled, the lame, the blind…” (Lk 14, 12.13).
The list begins with the poor,
who in Luke’s Gospel are the beneficiaries of the Beatitudes: “Blessed are you poor, for yours is the
Kingdom of Heaven”. In the list of the guests the poor are
mentioned as the physically disabled, the handicapped, excluded from the
confraternity of the Pharisees and from the ritual of the time (cf. 2 Sam 5, 8;
Lv 21, 18).
This same list is found in the
parable of the great banquet: the poor, the crippled, the blind, the lame, take
the place of the respectful guests. (Lk 14, 21).
This second parable on the
criteria of choice of the guests is proclaimed with this proclamation: “Then you will be blessed, for they
have no means to repay you and so you will be repaid when the upright rise
again” (Lk 14, 14), at the end of time when God will manifest
his sovereignty communicating eternal life. At this point there is a phrase of
one of the invited guests which is like a souvenir between the two small
parables and the parable of the great banquet: “Blessed is anyone who will share the meal in the Kingdom
of God” (Lk 14, 15). This word which recalls the Beatitude of
the Kingdom and the condition to participate in it through the image of the
banquet, “to eat the
bread”, introduces the parable pf the great banquet in its
eschatological meaning. But this final banquet, which is the Kingdom of God and
the full communion with Him, is prepared at present by sitting and eating
together at the same table. Jesus narrates this parable to interpret the
convocation of men with the announcement of the Kingdom of God and through his
historical action.
3. The
word enlightens me (to meditate)
a) When Jesus was in the house
of the Pharisee who had invited him to eat observes how those invited try to
get the first places. It is a very common attitude in life, not only when one
is at table: each one tries also to get the first place regarding attention and
consideration on the part of others. Everyone, beginning by ourselves, we have
this experience. But let us pay attention, the words of Jesus which exhort to
abstain from seeking the first place are not simply an exhortation of good
education; they are a rule of life. Jesus clarifies that it is the Lord to give
to each one the dignity and the honour, we are not the ones to give it to
ourselves, perhaps claiming our own merits. Like he did in the Beatitudes,
Jesus turns over the judgement and the behaviour of this world. The one who
recognizes himself a sinner and humble is raised up by God, but, who instead
intends to get recognition and the first places risks to exclude himself from
the banquet.
b) “Do not take your seat in
the place of honour, a more distinguished person than you may have been
invited… then to your embarrassment you will have to go and take the lowest
place” (Lk 14, 8-9). It seems that Jesus takes as a joke the childish efforts
of the gusts who struggle in order to get the best positions; but his intention
has a more serious purpose. Speaking to the leaders of Israel he shows which is
the power which builds up the relations of the Kingdom: “Whoever raises himself
up will be humbled and who humbles himself will be raised up” (Lk 14, 11). He
describes to them the “good use of power” founded on humility. It is the same
power which God releases in humanity in the Incarnation: “At the service of the
will of the Father, in order that the whole creation returns to him, the Word
did not count “equality with God something to be grasped, but he emptied
himself taking the form of a slave, becoming as human beings are; and being in
every way like a human being, he was humbler yet, even to accepting death on
the cross” (Phil 2, 6-8). This glorious kenosis of the Son of God has the
capacity to heal, to reconcile and to liberate all creation. Humility is the
force which builds up the Kingdom and the community of the disciples, the
Church.
4. To
pray – Psalm 23
The Psalm seems to turn
around a title: the Lord is my shepherd”. The Saints are the image of the flock
on the way: they are accompanied by the goodness and the loyalty of God, until
they definitively reach the house of the Father (L.
Alonso Schökel, The Psalms
of trust, Dehoniana Books, Bologna 2006, 54).
Yahweh is my shepherd,
I lack nothing.
In grassy meadows he lets me lie.
By tranquil streams he leads me
to restore my spirit.
He guides me in paths of saving justice
as befits his name.
I lack nothing.
In grassy meadows he lets me lie.
By tranquil streams he leads me
to restore my spirit.
He guides me in paths of saving justice
as befits his name.
Even were I to walk
in a ravine as dark as death
I should fear no danger,
for you are at my side.
Your staff and your crook
are there to soothe me.
in a ravine as dark as death
I should fear no danger,
for you are at my side.
Your staff and your crook
are there to soothe me.
You prepare a table for
me
under the eyes of my enemies;
you anoint my head with oil;
my cup brims over.
under the eyes of my enemies;
you anoint my head with oil;
my cup brims over.
Kindness and faithful
love
pursue me every day of my life.
I make my home in the house of Yahweh
for all time to come.
pursue me every day of my life.
I make my home in the house of Yahweh
for all time to come.
Final
Prayer
“Lord, thanks to your light
which descended on me, it flooded my life with the conviction that I am a
sinner. I have understood more deeply that your Son Jesus is my Saviour.
My will, my spirit, all my being hold Him tightly. May the omnipotence of your love, conquer me, Oh my God. Overthrow the resistance which frequently renders me rebellious, the nostalgia which impels me to be indolent, lazy; may your Love conquer everything so that I can be a happy trophy of your victory.
My hope is anchored in your fidelity. Whether I have to grow in the whirlwinds of civilization, I have converted into a flower and your watchman in this Spring which has blossomed, sprout out from the Blood of your Son. You look at each one of us, you take care of us, you watch over us; you, the Cultivator of this Spring of Eternal Life: you, Father of Jesus, and our Father; you, my Father!” (Anastasio Ballestrero).
My will, my spirit, all my being hold Him tightly. May the omnipotence of your love, conquer me, Oh my God. Overthrow the resistance which frequently renders me rebellious, the nostalgia which impels me to be indolent, lazy; may your Love conquer everything so that I can be a happy trophy of your victory.
My hope is anchored in your fidelity. Whether I have to grow in the whirlwinds of civilization, I have converted into a flower and your watchman in this Spring which has blossomed, sprout out from the Blood of your Son. You look at each one of us, you take care of us, you watch over us; you, the Cultivator of this Spring of Eternal Life: you, Father of Jesus, and our Father; you, my Father!” (Anastasio Ballestrero).
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