Fourth Sunday in Ordinary Time
Lectionary: 70
Lectionary: 70
Seek the LORD, all you humble of the earth,
who have observed his law;
seek justice, seek humility;
perhaps you may be sheltered
on the day of the LORD's anger.
But I will leave as a remnant in your midst
a people humble and lowly,
who shall take refuge in the name of the LORD:
the remnant of Israel.
They shall do no wrong
and speak no lies;
nor shall there be found in their mouths
a deceitful tongue;
they shall pasture and couch their flocks
with none to disturb them.
who have observed his law;
seek justice, seek humility;
perhaps you may be sheltered
on the day of the LORD's anger.
But I will leave as a remnant in your midst
a people humble and lowly,
who shall take refuge in the name of the LORD:
the remnant of Israel.
They shall do no wrong
and speak no lies;
nor shall there be found in their mouths
a deceitful tongue;
they shall pasture and couch their flocks
with none to disturb them.
Responsorial
PsalmPS 146:6-7, 8-9, 9-10
R. (Mt 5:3) Blessed
are the poor in spirit; the kingdom of heaven is theirs!
or:
R. Alleluia.
The LORD keeps faith forever,
secures justice for the oppressed,
gives food to the hungry.
The LORD sets captives free.
R. Blessed are the poor in spirit; the kingdom of heaven is theirs!
or:
R. Alleluia.
The LORD gives sight to the blind;
the LORD raises up those who were bowed down.
The LORD loves the just;
the LORD protects strangers.
R. Blessed are the poor in spirit; the kingdom of heaven is theirs!
or:
R. Alleluia.
The fatherless and the widow the LORD sustains,
but the way of the wicked he thwarts.
The LORD shall reign forever;
your God, O Zion, through all generations. Alleluia.
R. Blessed are the poor in spirit; the kingdom of heaven is theirs!
or:
R. Alleluia.
or:
R. Alleluia.
The LORD keeps faith forever,
secures justice for the oppressed,
gives food to the hungry.
The LORD sets captives free.
R. Blessed are the poor in spirit; the kingdom of heaven is theirs!
or:
R. Alleluia.
The LORD gives sight to the blind;
the LORD raises up those who were bowed down.
The LORD loves the just;
the LORD protects strangers.
R. Blessed are the poor in spirit; the kingdom of heaven is theirs!
or:
R. Alleluia.
The fatherless and the widow the LORD sustains,
but the way of the wicked he thwarts.
The LORD shall reign forever;
your God, O Zion, through all generations. Alleluia.
R. Blessed are the poor in spirit; the kingdom of heaven is theirs!
or:
R. Alleluia.
Reading 21 COR 1:26-31
Consider your own calling, brothers and sisters.
Not many of you were wise by human standards,
not many were powerful,
not many were of noble birth.
Rather, God chose the foolish of the world to shame the wise,
and God chose the weak of the world to shame the strong,
and God chose the lowly and despised of the world,
those who count for nothing,
to reduce to nothing those who are something,
so that no human being might boast before God.
It is due to him that you are in Christ Jesus,
who became for us wisdom from God,
as well as righteousness, sanctification, and redemption,
so that, as it is written,
"Whoever boasts, should boast in the Lord."
Not many of you were wise by human standards,
not many were powerful,
not many were of noble birth.
Rather, God chose the foolish of the world to shame the wise,
and God chose the weak of the world to shame the strong,
and God chose the lowly and despised of the world,
those who count for nothing,
to reduce to nothing those who are something,
so that no human being might boast before God.
It is due to him that you are in Christ Jesus,
who became for us wisdom from God,
as well as righteousness, sanctification, and redemption,
so that, as it is written,
"Whoever boasts, should boast in the Lord."
AlleluiaMT 5:12A
R. Alleluia,
alleluia.
Rejoice and be glad;
your reward will be great in heaven.
R. Alleluia, alleluia.
Rejoice and be glad;
your reward will be great in heaven.
R. Alleluia, alleluia.
GospelMT 5:1-12A
When Jesus saw the crowds, he went up the mountain,
and after he had sat down, his disciples came to him.
He began to teach them, saying:
"Blessed are the poor in spirit,
for theirs is the kingdom of heaven.
Blessed are they who mourn,
for they will be comforted.
Blessed are the meek,
for they will inherit the land.
Blessed are they who hunger and thirst for righteousness,
for they will be satisfied.
Blessed are the merciful,
for they will be shown mercy.
Blessed are the clean of heart,
for they will see God.
Blessed are the peacemakers,
for they will be called children of God.
Blessed are they who are persecuted for the sake of righteousness,
for theirs is the kingdom of heaven.
Blessed are you when they insult you and persecute you
and utter every kind of evil against you falsely because of me.
Rejoice and be glad,
for your reward will be great in heaven."
and after he had sat down, his disciples came to him.
He began to teach them, saying:
"Blessed are the poor in spirit,
for theirs is the kingdom of heaven.
Blessed are they who mourn,
for they will be comforted.
Blessed are the meek,
for they will inherit the land.
Blessed are they who hunger and thirst for righteousness,
for they will be satisfied.
Blessed are the merciful,
for they will be shown mercy.
Blessed are the clean of heart,
for they will see God.
Blessed are the peacemakers,
for they will be called children of God.
Blessed are they who are persecuted for the sake of righteousness,
for theirs is the kingdom of heaven.
Blessed are you when they insult you and persecute you
and utter every kind of evil against you falsely because of me.
Rejoice and be glad,
for your reward will be great in heaven."
4th Sunday in Ordinary Time – Cycle A
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 - Zephaniah 2:3, 3:12-13
Zephaniah (means “Yahweh protects”) is possibly a descendent of King Hezekiah. He prophesied in Josiah’s reign (640-609 B.C.), when there was an attempt, serious but of limited success and duration, to undo the apostasy of Josiah’s predecessor Manasseh who was the son and successor of Hezekiah. Manasseh was the worst of all the kings of Judah; he is credited with the worship of foreign gods, superstition of all kinds, oppression and murder, he was the occasion of the decision of Yahweh to destroy Judah (King Manasseh is summarized in 2 Chronicles 33:1-20).
The first of the writing prophets since Isaiah and Micah, Zephaniah announces the coming of the Day of the Lord, a dread day of catastrophe for all. Judgment Day for the nations ought to be a warning to the chosen people and it should lead them back to repentance, obedience and humility that they so sadly lack and only by which they can survive the divine visitation. A “remnant” however, will be left to enjoy the fruits of salvation.
2:3 Seek the LORD, all you humble of the earth, who have observed his law;
Zephaniah is addressing the righteous oppressed – those who are entirely abandoned to the divine will. Isaiah (61:1) declared that the messiah would be sent to the lowly – the meek who despite adversity would hold fast to justice and humility and would withstand the temptation to adopt as their own the gods of their oppressors.
Seek justice, seek humility; perhaps you may be sheltered on the day of the LORD’S anger. 3:12 But I will leave as a remnant in your midst a people humble and lowly, Who shall take refuge in the name of the LORD; 13 the remnant of Israel.
The survivors, without earthly possessions, are but a remnant. The chastisement that comes from the Lord always reflects God’s mercy as well.
They shall do no wrong and speak no lies; Nor shall there be found in their mouths a deceitful tongue; They shall pasture and couch their flocks with none to disturb them.
There will be peace. There shall be no lying or deceit; the virtuous, truthful, sincere remnant shall know peace and prosperity.
2nd Reading - 1 Corinthians 1:26-31
The specific needs and circumstances of the Church of Corinth explain why Paul wrote this letter, why it is structured the way it is, why it deals with so many different subjects, and is so clearly pastoral in character. All of the readings during Cycle A deal with divisions among the faithful.
26 Consider your own calling, brothers. Not many of you were wise by human standards, not many were powerful, not many were of noble birth. 27 Rather, God chose the foolish of the world to shame the wise,
“The two most ‘foolish things of the world’ are in particular the virgin birth of Christ and His resurrection from the dead. The wise are confounded because they see that what a few of them deny, the many profess to be true. There is no doubt that the opinions of the many faithful take precedence over those of a small number. Likewise, those who are mighty in this world can easily see the so-called weak things of Christ overturning demons and performing miracles. To the world the injuries and sufferings of the Savior are weak things, because the world does not understand that they have become the source of power through Christ who submitted to suffering in order to overcome death.” [The Ambrosiaster (A.D. 366-384), Commentaries on Thirteen Pauline Epistles 1 Corinthians 1,27]
and God chose the weak of the world to shame the strong, 28 and God chose the lowly and despised of the world, those who count for nothing, to reduce to nothing those who are something, 29 so that no human being might boast before God.
Few of the educated class in Corinth, few men of authority, few of the aristocracy, have been called to the faith. But God has called the lowly, the poor, the slaves, and – most shocking of all – “those who count for nothing,” the Gentiles. Thus he might destroy the pretensions of all who account themselves as something.
30 It is due to him that you are in Christ Jesus,
From being nonentities the Corinthians are by God’s call and action transformed into a new creation (2 Corinthians 5:17). In Christ, the Christian possesses all that the Greek and Jew yearned for: wisdom, justice, holiness, and redemption.
who became for us wisdom from God, as well as righteousness, sanctification, and redemption, 31 so that, as it is written, “Whoever boasts, should boast in the Lord.”
Sanctification is the embodiment of God’s holiness and the dispenser of the Spirit of holiness which is imparted at baptism, the risen Christ has become holiness for us. Christ by His death and resurrection has freed man from slavery to sin, the flesh, the works of the Law, and death.
“Christ was made our sanctification, not so that he might change what he was but that he might sanctify us in the flesh.” [Saint Ambrose of Milan (A.D. 381), The Holy Spirit 3,4,26]
Gospel - Matthew 5:1-12a
The Gospel of Matthew draws many parallels between the life of Jesus and the life of Moses. Both have a slaughter of the innocents which they escape; both fast for 40 days (Moses on Mt. Sinai and Jesus in the desert); both have a period of trial (for Moses it is 40 years in the desert, for Jesus it is 40 days in the desert); Moses goes up on the mountain to receive the word of God, Jesus preaches the word of God in his Sermon on the Mount.
1 When he saw the crowds, he went up the mountain, and after he had sat down, his disciples came to him.
Sitting is the posture of Oriental teachers. Outdoor teaching was a hallmark of Jesus’ ministry. A disciple is a learner/pupil and by extension a follower/adherent. At first glance, one might think that only the disciples heard this discourse but the presence of the crowds leads the commentators to believe that the disciples formed an inner ring around Jesus and the crowds formed one or more concentric outer rings.
2 He began to teach them, saying:
What follows is a formula common in psalms and Old Testament wisdom literature. A blessing is a bestowal of God’s favor. A covenant has associated with it both blessings and curses (woes). Blessings for obeying, and curses for disobedience. Although Matthew doesn’t show any curses associated with his eight beatitudes, Luke in his parallel Sermon on the Plain (Luke 6:20-23) has four blessings and four curses. As members of God’s covenant people, His family, we are subject both to the blessings and the curses of that covenant. A young child once told Fr. Ken Roberts that if an object had been blessed, that meant that it had been “touched by God”. One might try reading these beatitudes and substituting “touched by God” everywhere “blessed” appears in order to get a little deeper meaning.
3 “Blessed are the poor in spirit, for theirs is the kingdom of heaven.
The religious concept of poverty was deeply rooted in the Old Testament; as our first reading showed. It has more to do with a religious attitude of neediness and humility toward God than material poverty. The religious attitude of poverty is closely related to what is called “spiritual childhood.” A Christian sees himself as a little child in the presence of God, a child who owns nothing: everything he has comes from God and belongs to God
4 Blessed are they who mourn, for they will be comforted.
Those who suffer from any kind of affliction – particularly those who are genuinely sorry for their sins, or are pained by the offenses which others offer God, and who bear their suffering with love and in a spirit of atonement.
5 Blessed are the meek, for they will inherit the land.
Those who patiently suffer unjust persecution; those who remain serene, humble and steadfast in adversity, and do not give way to resentment or discouragement. Usually irritableness stems from a lack of humility and interior peace. The “land” is usually understood as meaning our heavenly fatherland.
6 Blessed are they who hunger and thirst for righteousness, for they will be satisfied.
A righteous person is one who sincerely strives to do the will of God, which is discovered in the commandments, in one’s duties of state in life, and through one’s life of prayer.
7 Blessed are the merciful, for they will be shown mercy.
Mercy is not just a matter of giving alms to the poor but also of being understanding toward other people’s defects, overlooking them, helping them cope with them and loving them despite whatever defects they may have. Being merciful also means rejoicing and suffering with other people.
8 Blessed are the clean of heart, for they will see God.
Christ teaches us that the source of the quality of human acts lies in the heart, that is, in a man’s soul, in the depths of his spirit. Cleanliness of heart is a gift of God, which expresses itself in a capacity to love, in having an upright and pure attitude to everything noble. Helped by God’s grace, a Christian should constantly strive to cleanse his heart and acquire this purity, whose reward is the vision of God.
9 Blessed are the peacemakers, for they will be called children of God.
Those who foster peace, in themselves and in others and, as a basis for that, try to be reconciled and to reconcile others with God. Look at the glorious blessing! 1 John 3:1; Romans 8:14-17. Such a reward!
10 Blessed are they who are persecuted for the sake of righteousness, for theirs is the kingdom of heaven.
Blessed is he who suffers persecution for being true to Jesus Christ and who does so not only patiently but joyfully. Circumstances arise in a Christian’s life that call for heroism – where no compromise is admissible: either one stays true to Jesus Christ whatever the cost in terms of reputation, life or possessions, or one denies Him. Every Christian who is faithful to Jesus’ teaching is in fact a “martyr” (a witness) who reflects or acts in accordance with this beatitude, even if he does not undergo physical suffering and/or death.
11 Blessed are you when they insult you and persecute you and utter every kind of evil against you (falsely) because of me.
There are only eight beatitudes, this is an elaboration of the preceding one.
12 Rejoice and be glad, for your reward will be great in heaven.
The last two verses are a summary of the eight beatitudes; an invitation to put this teaching into practice. The Christian life is no easy matter, but it is worthwhile, given the reward Jesus promises.
www.scborromeo.org
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 - Zephaniah 2:3, 3:12-13
Zephaniah (means “Yahweh protects”) is possibly a descendent of King Hezekiah. He prophesied in Josiah’s reign (640-609 B.C.), when there was an attempt, serious but of limited success and duration, to undo the apostasy of Josiah’s predecessor Manasseh who was the son and successor of Hezekiah. Manasseh was the worst of all the kings of Judah; he is credited with the worship of foreign gods, superstition of all kinds, oppression and murder, he was the occasion of the decision of Yahweh to destroy Judah (King Manasseh is summarized in 2 Chronicles 33:1-20).
The first of the writing prophets since Isaiah and Micah, Zephaniah announces the coming of the Day of the Lord, a dread day of catastrophe for all. Judgment Day for the nations ought to be a warning to the chosen people and it should lead them back to repentance, obedience and humility that they so sadly lack and only by which they can survive the divine visitation. A “remnant” however, will be left to enjoy the fruits of salvation.
2:3 Seek the LORD, all you humble of the earth, who have observed his law;
Zephaniah is addressing the righteous oppressed – those who are entirely abandoned to the divine will. Isaiah (61:1) declared that the messiah would be sent to the lowly – the meek who despite adversity would hold fast to justice and humility and would withstand the temptation to adopt as their own the gods of their oppressors.
Seek justice, seek humility; perhaps you may be sheltered on the day of the LORD’S anger. 3:12 But I will leave as a remnant in your midst a people humble and lowly, Who shall take refuge in the name of the LORD; 13 the remnant of Israel.
The survivors, without earthly possessions, are but a remnant. The chastisement that comes from the Lord always reflects God’s mercy as well.
They shall do no wrong and speak no lies; Nor shall there be found in their mouths a deceitful tongue; They shall pasture and couch their flocks with none to disturb them.
There will be peace. There shall be no lying or deceit; the virtuous, truthful, sincere remnant shall know peace and prosperity.
2nd Reading - 1 Corinthians 1:26-31
The specific needs and circumstances of the Church of Corinth explain why Paul wrote this letter, why it is structured the way it is, why it deals with so many different subjects, and is so clearly pastoral in character. All of the readings during Cycle A deal with divisions among the faithful.
26 Consider your own calling, brothers. Not many of you were wise by human standards, not many were powerful, not many were of noble birth. 27 Rather, God chose the foolish of the world to shame the wise,
“The two most ‘foolish things of the world’ are in particular the virgin birth of Christ and His resurrection from the dead. The wise are confounded because they see that what a few of them deny, the many profess to be true. There is no doubt that the opinions of the many faithful take precedence over those of a small number. Likewise, those who are mighty in this world can easily see the so-called weak things of Christ overturning demons and performing miracles. To the world the injuries and sufferings of the Savior are weak things, because the world does not understand that they have become the source of power through Christ who submitted to suffering in order to overcome death.” [The Ambrosiaster (A.D. 366-384), Commentaries on Thirteen Pauline Epistles 1 Corinthians 1,27]
and God chose the weak of the world to shame the strong, 28 and God chose the lowly and despised of the world, those who count for nothing, to reduce to nothing those who are something, 29 so that no human being might boast before God.
Few of the educated class in Corinth, few men of authority, few of the aristocracy, have been called to the faith. But God has called the lowly, the poor, the slaves, and – most shocking of all – “those who count for nothing,” the Gentiles. Thus he might destroy the pretensions of all who account themselves as something.
30 It is due to him that you are in Christ Jesus,
From being nonentities the Corinthians are by God’s call and action transformed into a new creation (2 Corinthians 5:17). In Christ, the Christian possesses all that the Greek and Jew yearned for: wisdom, justice, holiness, and redemption.
who became for us wisdom from God, as well as righteousness, sanctification, and redemption, 31 so that, as it is written, “Whoever boasts, should boast in the Lord.”
Sanctification is the embodiment of God’s holiness and the dispenser of the Spirit of holiness which is imparted at baptism, the risen Christ has become holiness for us. Christ by His death and resurrection has freed man from slavery to sin, the flesh, the works of the Law, and death.
“Christ was made our sanctification, not so that he might change what he was but that he might sanctify us in the flesh.” [Saint Ambrose of Milan (A.D. 381), The Holy Spirit 3,4,26]
Gospel - Matthew 5:1-12a
The Gospel of Matthew draws many parallels between the life of Jesus and the life of Moses. Both have a slaughter of the innocents which they escape; both fast for 40 days (Moses on Mt. Sinai and Jesus in the desert); both have a period of trial (for Moses it is 40 years in the desert, for Jesus it is 40 days in the desert); Moses goes up on the mountain to receive the word of God, Jesus preaches the word of God in his Sermon on the Mount.
1 When he saw the crowds, he went up the mountain, and after he had sat down, his disciples came to him.
Sitting is the posture of Oriental teachers. Outdoor teaching was a hallmark of Jesus’ ministry. A disciple is a learner/pupil and by extension a follower/adherent. At first glance, one might think that only the disciples heard this discourse but the presence of the crowds leads the commentators to believe that the disciples formed an inner ring around Jesus and the crowds formed one or more concentric outer rings.
2 He began to teach them, saying:
What follows is a formula common in psalms and Old Testament wisdom literature. A blessing is a bestowal of God’s favor. A covenant has associated with it both blessings and curses (woes). Blessings for obeying, and curses for disobedience. Although Matthew doesn’t show any curses associated with his eight beatitudes, Luke in his parallel Sermon on the Plain (Luke 6:20-23) has four blessings and four curses. As members of God’s covenant people, His family, we are subject both to the blessings and the curses of that covenant. A young child once told Fr. Ken Roberts that if an object had been blessed, that meant that it had been “touched by God”. One might try reading these beatitudes and substituting “touched by God” everywhere “blessed” appears in order to get a little deeper meaning.
3 “Blessed are the poor in spirit, for theirs is the kingdom of heaven.
The religious concept of poverty was deeply rooted in the Old Testament; as our first reading showed. It has more to do with a religious attitude of neediness and humility toward God than material poverty. The religious attitude of poverty is closely related to what is called “spiritual childhood.” A Christian sees himself as a little child in the presence of God, a child who owns nothing: everything he has comes from God and belongs to God
4 Blessed are they who mourn, for they will be comforted.
Those who suffer from any kind of affliction – particularly those who are genuinely sorry for their sins, or are pained by the offenses which others offer God, and who bear their suffering with love and in a spirit of atonement.
5 Blessed are the meek, for they will inherit the land.
Those who patiently suffer unjust persecution; those who remain serene, humble and steadfast in adversity, and do not give way to resentment or discouragement. Usually irritableness stems from a lack of humility and interior peace. The “land” is usually understood as meaning our heavenly fatherland.
6 Blessed are they who hunger and thirst for righteousness, for they will be satisfied.
A righteous person is one who sincerely strives to do the will of God, which is discovered in the commandments, in one’s duties of state in life, and through one’s life of prayer.
7 Blessed are the merciful, for they will be shown mercy.
Mercy is not just a matter of giving alms to the poor but also of being understanding toward other people’s defects, overlooking them, helping them cope with them and loving them despite whatever defects they may have. Being merciful also means rejoicing and suffering with other people.
8 Blessed are the clean of heart, for they will see God.
Christ teaches us that the source of the quality of human acts lies in the heart, that is, in a man’s soul, in the depths of his spirit. Cleanliness of heart is a gift of God, which expresses itself in a capacity to love, in having an upright and pure attitude to everything noble. Helped by God’s grace, a Christian should constantly strive to cleanse his heart and acquire this purity, whose reward is the vision of God.
9 Blessed are the peacemakers, for they will be called children of God.
Those who foster peace, in themselves and in others and, as a basis for that, try to be reconciled and to reconcile others with God. Look at the glorious blessing! 1 John 3:1; Romans 8:14-17. Such a reward!
10 Blessed are they who are persecuted for the sake of righteousness, for theirs is the kingdom of heaven.
Blessed is he who suffers persecution for being true to Jesus Christ and who does so not only patiently but joyfully. Circumstances arise in a Christian’s life that call for heroism – where no compromise is admissible: either one stays true to Jesus Christ whatever the cost in terms of reputation, life or possessions, or one denies Him. Every Christian who is faithful to Jesus’ teaching is in fact a “martyr” (a witness) who reflects or acts in accordance with this beatitude, even if he does not undergo physical suffering and/or death.
11 Blessed are you when they insult you and persecute you and utter every kind of evil against you (falsely) because of me.
There are only eight beatitudes, this is an elaboration of the preceding one.
12 Rejoice and be glad, for your reward will be great in heaven.
The last two verses are a summary of the eight beatitudes; an invitation to put this teaching into practice. The Christian life is no easy matter, but it is worthwhile, given the reward Jesus promises.
www.scborromeo.org
Meditation: "Rejoice and be glad, for your
reward is great in heaven"
What is the good life which God intends for us? And
how is it related with the ultimate end or purpose of life? Is it not our
desire and longing for true happiness, which is none other than the
complete good, the sum of all goods, leaving nothing more to be desired? Jesus
addresses this question in his sermon on the mount. The heart of Jesus' message
is that we can live a very happy life. The call to holiness, to be saints who
joyfully pursue God's will for their lives, can be found in these eight
beatitudes. Jesus' beatitudes sum up our calling or vocation - to live a life
of the beatitudes. The word beatitude literally means
"happiness" or "blessedness".
God gives us everything that leads to true happiness
What is the significance of Jesus' beatitudes, and why are they so central to his teaching? The beatitudes respond to the natural desire for happiness that God has placed in every heart. They teach us the final end to which God calls us, namely the coming of God's kingdom (Matthew 4:17), the vision of God (Matthew 5:8; 1 John 2;1), entering into the joy of the Lord (Matthew 25:21-23) and into his rest (Hebrews 4:7-11). Jesus' beatitudes also confront us with decisive choices concerning the life we pursue here on earth and the use we make of the goods he puts at our disposal.
What is the significance of Jesus' beatitudes, and why are they so central to his teaching? The beatitudes respond to the natural desire for happiness that God has placed in every heart. They teach us the final end to which God calls us, namely the coming of God's kingdom (Matthew 4:17), the vision of God (Matthew 5:8; 1 John 2;1), entering into the joy of the Lord (Matthew 25:21-23) and into his rest (Hebrews 4:7-11). Jesus' beatitudes also confront us with decisive choices concerning the life we pursue here on earth and the use we make of the goods he puts at our disposal.
Jesus' tells us that God alone can satisfy the deepest
need and longing of our heart. Teresa of Avila's (1515-1582) prayer book
contained a bookmark on which she wrote: Let nothing disturb you, let
nothing frighten you. All things pass - God never changes. Patience achieves
all it strives for. Whoever has God lacks nothing -God alone suffices.
Is God enough for you? God offers us the greatest good
possible - abundant life in Jesus Christ (John 10:10) and the promise of
unending joy and happiness with God forever. Do you seek the highest
good, the total good, which is above all else?
The beatitudes are a sign of contradiction to the
world's way of happiness
The beatitudes which Jesus offers us are a sign of contradiction to the world's understanding of happiness and joy. How can one possibly find happiness in poverty, hunger, mourning, and persecution? Poverty of spirit finds ample room and joy in possessing God as the greatest treasure possible. Hunger of the spirit seeks nourishment and strength in God's word and Spirit. Sorrow and mourning over wasted life and sin leads to joyful freedom from the burden of guilt and spiritual oppression.
The beatitudes which Jesus offers us are a sign of contradiction to the world's understanding of happiness and joy. How can one possibly find happiness in poverty, hunger, mourning, and persecution? Poverty of spirit finds ample room and joy in possessing God as the greatest treasure possible. Hunger of the spirit seeks nourishment and strength in God's word and Spirit. Sorrow and mourning over wasted life and sin leads to joyful freedom from the burden of guilt and spiritual oppression.
God reveals to the humble of heart the true source of
abundant life and happiness. Jesus promises his disciples that the joys of
heaven will more than compensate for the troubles and hardships they can expect
in this world. Thomas Aquinas said: "No one can live without joy. That
is why a person deprived of spiritual joy goes after carnal pleasures." Do
you know the happiness of hungering and thirsting for God alone?
"Lord Jesus, increase my hunger for
you and show me the way that leads to everlasting peace and happiness. May I
desire you above all else and find perfect joy in doing your will."
Daily Quote from
the early church fathers: Perfect
blessedness is humility of spirit, by Hilary of Poitiers (315-367
AD)
"'Blessed are
the poor in spirit, for theirs is the kingdom of heaven.' The Lord taught by
way of example that the glory of human ambition must be left behind when he
said, 'The Lord your God shall you adore and him only shall you serve' (Matthew
4:10). And when he announced through the prophets that he would choose a people
humble and in awe of his words [Isaiah 66:2], he introduced the perfect
Beatitude as humility of spirit. Therefore he defines those who are inspired as
people aware that they are in possession of the heavenly kingdom... Nothing
belongs to anyone as being properly one's own, but all have the same things by
the gift of a single parent. They have been given the first things needed to
come into life and have been supplied with the means to use them." (excerpt
from commentary ON MATTHEW 4.2)
FOURTH SUNDAY
IN ORDINARY TIME
SUNDAY, JANUARY 29, MATTHEW 5:1-12a
(Zephaniah 2:3, 3:12-13; Psalm 146; 1 Corinthians 1:26-31)
SUNDAY, JANUARY 29, MATTHEW 5:1-12a
(Zephaniah 2:3, 3:12-13; Psalm 146; 1 Corinthians 1:26-31)
KEY VERSE: "Rejoice and be glad, for your reward will be great in heaven" (v 12).
TO KNOW: The Sermon on the Mount is a summary of Jesus’ teaching to his disciples on various aspects of Christian conduct. Matthew depicted Jesus as the authoritative teacher who, like Moses, went up a mountain to proclaim God’s law. In the Beatitudes (vs 1-12), Jesus reversed expectations of those who were thought to be fortunate – the rich, powerful and content people. He announced that true happiness was not found in wealth and power. In contrast, Jesus exalted the poor, the suffering and persecuted, which in the time of Jesus was thought to be punishment for sin. These anawim, the poor and outcast, exemplified the attitude of trust and humility needed to enter God's reign. These poor lacked the basic necessities of life, and they had no prestige or reputation to uphold. Because they knew they had nothing, they trusted God to provide for all their needs. Jesus promised reward for all who were compassionate and just, and who humbly sought God's will while enduring hardships because of him. The "blessedness" that Jesus promised his disciples was not some future glory; it was a blessedness that existed then and there. Jesus' life exemplified every Beatitude. He was poor (Mt 8:20), gentle and meek (11:29). He grieved over sin and hungered and thirsted for God's justice (12:18). He was merciful (12:16-21) and single-hearted in his desire to do God's will (26:39). Jesus suffered persecution and died to bring about God's reign on earth (27:50).
TO LOVE: Which Beatitude do I most need to practice today?
TO SERVE: Lord Jesus, help me to appreciate how blessed I am to be your disciple.
Sunday 29 January 2017
Sun 29th. 4th Sunday in
Ordinary Time. Zephaniah 2:3; 3:12-13. Happy the poor in spirit; the kingdom of
heaven is theirs!—Ps 145(146):7-10. 1 Corinthians 1:26-31. Matthew 5:1-12.
Readings
'Happy are the poor in spirit.'
What could this possibly mean? Surely God isn't asking us to be spiritually poor?
The first reading from Zephaniah urges the people of God to 'seek integrity, seek humility'. If we are to truly seek integrity and fullness of life in Christ, we need to become as little children, dependent on God for our spiritual food. We must trust in the message of Jesus to guide our way. We need to rely on the Holy Spirit, using our gifts with integrity, humble in our gratitude for that which God has given us.
The kingdom of heaven is here and now. If only we could recognise that we are 'poor'—forever hungry for God. It is only our loving God who can feed us.
Readings
'Happy are the poor in spirit.'
What could this possibly mean? Surely God isn't asking us to be spiritually poor?
The first reading from Zephaniah urges the people of God to 'seek integrity, seek humility'. If we are to truly seek integrity and fullness of life in Christ, we need to become as little children, dependent on God for our spiritual food. We must trust in the message of Jesus to guide our way. We need to rely on the Holy Spirit, using our gifts with integrity, humble in our gratitude for that which God has given us.
The kingdom of heaven is here and now. If only we could recognise that we are 'poor'—forever hungry for God. It is only our loving God who can feed us.
ST. GILDAS THE WISE
St. Gildas was probably born around 517 in the North of
England or Wales. His father's name was Cau (or Nau) and, came from noble
lineage, and he most likely had several brothers and sisters. There is
evidence that one of his brothers, Cuil (or Hueil), was killed by King
Arthur (who died in 537 AD), and it also appears that Gildas may have
forgiven Arthur for this.
He lived in a time when the glory of Rome had faded from
Britain. The permanent legions had been withdrawn by Maximus, who used them to
sack Rome and make himself Emperor.
Gildas was noted in particular for his piety
and good educated, and was not afraid to publicly rebuke contemporary
monarchs at a time when libel was answered by a sword, rather than a Court
order.
Gildas lived for many years as a very ascetic hermit on Flatholm
Island in the Bristol Channel. There he established his reputation for that
peculiar Celtic sort of holiness that consists of extreme self-denial and
isolation. At around this time, according to the Welsh, he also preached to
Nemata, the mother of St David, while she was pregnant with the Saint.
In about 547 he wrote a book De Excidio Britanniae (The
Destruction of Britain). In this he writes a brief tale of the island from
pre-Roman times and criticizes the rulers of the island for their lax morals
and blames their sins (and those that follow them) for the destruction of civilization
in Britain. The book was avowedly written as a moral tale.
He also wrote a longer work, the Epistle, which is a series
of sermons on the moral laxity of rulers and of the clergy. In these Gildas
shows that he was well read in the Bible and some other classic
works.
He was also a very influential preacher.Because of his visits to
Ierland and the great missionary work he did there, he was responsible for
the conversion of many on the island, and may be the one who introduced
anchorite customs to the monks of that land.
From there he retired from Llancarfan to Rhuys, in Brittany, where
he founded a monastery. Of his works on the running of a monastery (one of the
earliest known in the Christian Church), only the so-called Penitential, a
guide for Abbots in setting punishment, survives.
He died around 571, at Rhuys. The monastery that he had founded
became the center of his cult.
He is regarded as being one of the most influential figures of the
early English Church. The influence of his writing was felt until well into the
middle ages, particularly in the Celtic Church. He is also important to us
today as the first British writer whose works have survived fairly intact.
LECTIO DIVINA: 4TH SUNDAY OF
ORDINARY TIME (A)
Lectio Divina:
Sunday, January 29, 2017
The Beatitudes
God thinks in a way diverse from us
Matthew 5, 1-12
God thinks in a way diverse from us
Matthew 5, 1-12
1. Opening prayer
Lord Jesus, send your Spirit to help us
to read the Scriptures with the same mind that you read them to the disciples
on the way to Emmaus. In the light of the Word, written in the Bible, you
helped them to discover the presence of God in the disturbing events of your
sentence and death. Thus, the cross that seemed to be the end of all hope
became for them the source of life and of resurrection.
Create in us silence so that we may listen to your voice in Creation and in the Scriptures, in events and in people, above all in the poor and suffering. May your word guide us so that we too, like the two disciples from Emmaus, may experience the force of your resurrection and witness to others that you are alive in our midst as source of fraternity, justice and peace. We ask this of you, Jesus, son of Mary, who revealed to us the Father and sent us your Spirit. Amen.
Create in us silence so that we may listen to your voice in Creation and in the Scriptures, in events and in people, above all in the poor and suffering. May your word guide us so that we too, like the two disciples from Emmaus, may experience the force of your resurrection and witness to others that you are alive in our midst as source of fraternity, justice and peace. We ask this of you, Jesus, son of Mary, who revealed to us the Father and sent us your Spirit. Amen.
2. Reading
a) Key for reading the text on the
Beatitudes:
On this Sunday, the Church invites us to
meditate on the eight Beatitudes. Once, seeing the immense crowd who followed
him, Jesus went up on the mountain near the Lake of Galilee. Sitting on the
top, and looking at the crowds, he made this solemn proclamation: “Blessed are
the poor, the afflicted, the humble, those who hunger and thirst for justice,
those who struggle in behalf of peace, those who are concerned for the poor,
the pure in heart, the persecuted for the cause of justice!” Words of fire
which, even today, resound in the world! Throughout two thousand years, they
have struck thousands of persons, and they make us think and ask ourselves:
“What is happiness? Who is truly happy?”
Some advise: After the reading of the
Beatitudes, it is good not to begin immediately to study and to analyze the
words of Jesus. In the first place, it is good to keep silence in our heart for
a moment and believe that we are in the midst of the people gathered together
at the foot of the mountain, near the lake, watching Jesus and listening to his
words.
b) A division of the text to help the
reading:
Matthew 5, 1: The solemn proclamation of
the new Law
Matthew 5, 2-10: The eight doors which permit one to enter the Kingdom of God
Matthew 5, 11-12: Jesus declares Blessed those who are persecuted
Matthew 5, 2-10: The eight doors which permit one to enter the Kingdom of God
Matthew 5, 11-12: Jesus declares Blessed those who are persecuted
c) The text:
1 Seeing the crowds, he went onto the
mountain. And when he was seated his disciples came to him. 2 Then he began to
speak. This is what he taught them: 3 How blessed are the poor in spirit: the
kingdom of Heaven is theirs. 4 Blessed are the gentle: they shall have the
earth as inheritance. 5 Blessed are those who mourn: they shall be comforted. 6
Blessed are those who hunger and thirst for uprightness: they shall have their
fill. 7 Blessed are the merciful: they shall have mercy shown them. 8 Blessed
are the pure in heart: they shall see God. 9 Blessed are the peacemakers: they
shall be recognised as children of God. 10 Blessed are those who are persecuted
in the cause of uprightness: the kingdom of Heaven is theirs. 11 'Blessed are
you when people abuse you and persecute you and speak all kinds of calumny
against you falsely on my account. 12 Rejoice and be glad, for your reward will
be great in heaven; this is how they persecuted the prophets before you.
3. A moment of prayerful silence
so that the Word of God may penetrate
and enlighten our life.
4. Some questions
to help us in our personal reflection.
i) Which part of the text struck you the most? Why?
ii) Where, when and for whom does Jesus pronounce this discourse?
iii) Which are the groups of persons whom Jesus declares blessed? Which is the promise for each group?
iv) Do these groups which Jesus speaks about exist today? Who are they and where are they found?
v) How can it be understood that a person can be poor and happy at the same time?
vi) Try to remember two moments in which you truly felt happy in life. Is your opinion of happiness the same as that of Jesus?
vii) What type of happiness do people seek today?
i) Which part of the text struck you the most? Why?
ii) Where, when and for whom does Jesus pronounce this discourse?
iii) Which are the groups of persons whom Jesus declares blessed? Which is the promise for each group?
iv) Do these groups which Jesus speaks about exist today? Who are they and where are they found?
v) How can it be understood that a person can be poor and happy at the same time?
vi) Try to remember two moments in which you truly felt happy in life. Is your opinion of happiness the same as that of Jesus?
vii) What type of happiness do people seek today?
5. A key for reading
For those who wish to deepen into this
theme.
a) Context of the discourse of Jesus:
In Matthew’s Gospel Jesus appears as the
new Legislator, the new Moses. Being the Son he knows the Father. He knows what
the Father had in mind when, in the past, he gave the Law to the people through
Moses. It is because of this that Jesus is able to offer us a new version of
God’s Law. The solemn announcement of this New Law begins here, in the Sermon
on the Mountain. In the Old Testament the Law of Moses is represented in five
books: Genesis, Exodus, Leviticus, Numbers and Deuteronomy. Imitating the old
model, Matthew presents the New Law in five great discourses distributed
throughout his Gospel: the Discourse (Sermon) on the Mountain (Mt 5 to 7), The
Discourse on the Missions (Mt 10), the Discourse on the Mystery of the Kingdom
present in life (Mt 13), the Discourse on the Community (Mt 18), the Discourse
on the future of the Kingdom (Mt 24 and 25). But for Matthew the study of the
Law alone is not sufficient. It is necessary to observe well the practice of
Jesus, because in it the Spirit of God acts, he is who animates the letter of
the Law from within. The description of the practice of Jesus occupies the
narrative part intermingled among the five Discourses and has the purpose of
showing how Jesus observes the Law and incarnates it in his life.
b) Commentary on the text:
Matthew 5, 1: The solemn
announcement of the New Law
In the Old Testament, Moses went up to Mount Sinai to receive the Law from God. Jesus also, the new Moses, goes up on the mountain and looking at the crowd who followed him, proclaims the New Law. Up until this moment, there were only four disciples with Jesus (Mt 4, 18-22). But in fact, an immense crowd followed him. Surrounded by disciples, Jesus begins to teach them, proclaiming the Beatitudes.
In the Old Testament, Moses went up to Mount Sinai to receive the Law from God. Jesus also, the new Moses, goes up on the mountain and looking at the crowd who followed him, proclaims the New Law. Up until this moment, there were only four disciples with Jesus (Mt 4, 18-22). But in fact, an immense crowd followed him. Surrounded by disciples, Jesus begins to teach them, proclaiming the Beatitudes.
Matthew 5, 3-10: The eight doors
to enter into the Kingdom
The Beatitudes constitute the solemn opening of the Sermon on the Mountain. In it Jesus defines who can enter into the Kingdom. There are eight categories of persons. Eight entrance doors. There is no other door to enter into the Kingdom, in the Community! Those who desire to form part of the Kingdom must identify themselves with one of these categories or groups.
The Beatitudes constitute the solemn opening of the Sermon on the Mountain. In it Jesus defines who can enter into the Kingdom. There are eight categories of persons. Eight entrance doors. There is no other door to enter into the Kingdom, in the Community! Those who desire to form part of the Kingdom must identify themselves with one of these categories or groups.
Blessed are the poor in spirit
It is neither the rich nor the poor who has the mentality of the rich. But it is the one who like Jesus lives poor (Mt 8, 18), believes the poor (Mt 11, 25-26) and sees in them the first recipients of the Good News (Lk 4, 18). It is the poor who has the Spirit of Jesus!
It is neither the rich nor the poor who has the mentality of the rich. But it is the one who like Jesus lives poor (Mt 8, 18), believes the poor (Mt 11, 25-26) and sees in them the first recipients of the Good News (Lk 4, 18). It is the poor who has the Spirit of Jesus!
Blessed are the peacemakers
It is not the passive person who loses the will and no longer reacts. But they are those who have been “pacified” and now, like Mary, live in “humiliation” (Lk 1, 48). They have lost the land that they possessed, but they will regain it (Ps 37, 7.10-11.22. 29. 34). Like Jesus, they try to be “meek and humble of heart” (Mt 11, 19).
It is not the passive person who loses the will and no longer reacts. But they are those who have been “pacified” and now, like Mary, live in “humiliation” (Lk 1, 48). They have lost the land that they possessed, but they will regain it (Ps 37, 7.10-11.22. 29. 34). Like Jesus, they try to be “meek and humble of heart” (Mt 11, 19).
Blessed are those who mourn
It is not a question of just any kind of sadness, but of a sadness in the face of injustice and the lack of humanity which exists in the world (Tb 13, 16; Ps 119, 136; Ez 9, 4; 2 P 2,7). They are sad because they do not accept the situation in which humanity is.
It is not a question of just any kind of sadness, but of a sadness in the face of injustice and the lack of humanity which exists in the world (Tb 13, 16; Ps 119, 136; Ez 9, 4; 2 P 2,7). They are sad because they do not accept the situation in which humanity is.
Blessed are those who hunger and thirst
for justice
It is not only a question of the justice sought for in tribunals and which many times is the legalization of injustice. But it is, above all, the Justice of God, which is sought, doing in such a way that things and persons can occupy the place that belongs to them in the plan of the Creator.
It is not only a question of the justice sought for in tribunals and which many times is the legalization of injustice. But it is, above all, the Justice of God, which is sought, doing in such a way that things and persons can occupy the place that belongs to them in the plan of the Creator.
Blessed are the merciful
It is not only philanthropy which distributes alms, but it is a question of imitating God who has entrails of mercy for those who suffer (Es 34, 6-7) Mercy means to have the heart in the misery of others to diminish their pain. It means to do in such a way that the suffering of others is not foreign to us.
It is not only philanthropy which distributes alms, but it is a question of imitating God who has entrails of mercy for those who suffer (Es 34, 6-7) Mercy means to have the heart in the misery of others to diminish their pain. It means to do in such a way that the suffering of others is not foreign to us.
Blessed arte the pure in heart
It is not a question of legal purity which only sees the exterior, but it is a question of having a purified gaze to accept the Law of God in the heart which becomes transparent, and allows persons to recognize the calls from God in the events of life and of nature.
It is not a question of legal purity which only sees the exterior, but it is a question of having a purified gaze to accept the Law of God in the heart which becomes transparent, and allows persons to recognize the calls from God in the events of life and of nature.
Blessed are the peacemakers
It is not only the absence of war. The peace which God wants on earth is the total and radical reconstruction of life, of nature and of communal life or living together. It is the Shalôm, the Peace announced by the prophets and given by Jesus to his disciples (Jn 20, 21).
It is not only the absence of war. The peace which God wants on earth is the total and radical reconstruction of life, of nature and of communal life or living together. It is the Shalôm, the Peace announced by the prophets and given by Jesus to his disciples (Jn 20, 21).
Blessed are those who are persecuted in
the cause of justice
In the world constructed and organized according to the egoism of persons and groups of persons (like the Neo-liberal system which dominates the world today) the one who desires to live the disinterested love will be persecuted and will die on the cross.
In the world constructed and organized according to the egoism of persons and groups of persons (like the Neo-liberal system which dominates the world today) the one who desires to live the disinterested love will be persecuted and will die on the cross.
The 1st and the 8th categories
(the poor and the persecuted in the cause of justice) receive the same promise
of the Kingdom of God. and they receive it now, because Jesus says “the Kingdom
of Heaven is theirs!” Between the 1st and 8th categories,
there are other six who receive a promise which will be fulfilled in the
future. In these six promises there is a new project. It is the project of the
Kingdom, which wants to reconstruct life in its totality: in the relation with
the material goods, with the persons, and
with God. The Christian Community, poor and persecuted, is
already a sign of the Kingdom! It is its seed!
(1) The first pair Meek and those who Mourn, refers to the relation to material goods. For the future they expect an equitable sharing of the goods of this world among all.
(2) The second pair Hunger and Thirst for justice and Merciful, refers to the relation between persons and community. For the future they expect the fraternal reconstruction of human living together.
(3) A third pair, Pure in heart and Peacemakers, refers to the relation with God: to see God and to be sons of God. For the future they expect the reconstruction of the relation with God.
(1) The first pair Meek and those who Mourn, refers to the relation to material goods. For the future they expect an equitable sharing of the goods of this world among all.
(2) The second pair Hunger and Thirst for justice and Merciful, refers to the relation between persons and community. For the future they expect the fraternal reconstruction of human living together.
(3) A third pair, Pure in heart and Peacemakers, refers to the relation with God: to see God and to be sons of God. For the future they expect the reconstruction of the relation with God.
The eight Categories
The eight Promises
The project of the Kingdom
1. The poor in spirit
The Kingdom is theirs
The seed of the Kingdom
2. The meek
3. Those who mourn
Will possess the earth
Will be consoled
Just sharing of goods
Eliminates inequality
4. Hunger and thirst for justice
5. The merciful
Shall have their fill
Will receive mercy
Reconstructs the fraternal
and just relationship
6. The pure in heart
7. The peacemakers
Will see God
Will be sons of God
God is present,
Friendly and faithful Presence
8. Persecuted in the cause of justice
The Kingdom is theirs
The seed is crucified
The eight Promises
The project of the Kingdom
1. The poor in spirit
The Kingdom is theirs
The seed of the Kingdom
2. The meek
3. Those who mourn
Will possess the earth
Will be consoled
Just sharing of goods
Eliminates inequality
4. Hunger and thirst for justice
5. The merciful
Shall have their fill
Will receive mercy
Reconstructs the fraternal
and just relationship
6. The pure in heart
7. The peacemakers
Will see God
Will be sons of God
God is present,
Friendly and faithful Presence
8. Persecuted in the cause of justice
The Kingdom is theirs
The seed is crucified
Matthew 5, 11-12: Jesus declares
that the persecuted are blessed
He pronounces a word of consolation to the persecuted. At the time of Matthew, around the years 80’s after Christ, this project of reconstruction of life and of living together or community living was about to be assumed by the Christian community, all of them poor and without the sense of expression. This is why they are persecuted. This last word of Jesus confirms the community in the resistance out of love for the Gospel.
He pronounces a word of consolation to the persecuted. At the time of Matthew, around the years 80’s after Christ, this project of reconstruction of life and of living together or community living was about to be assumed by the Christian community, all of them poor and without the sense of expression. This is why they are persecuted. This last word of Jesus confirms the community in the resistance out of love for the Gospel.
c) Broadening our vision on the
Beatitudes
* The community which receives the
Beatitudes
Matthew mentions eight Beatitudes. Luke only has four and four curses (Lk 6, 20-26). The four mentioned by Luke are: “You who are poor, you who are hungry, you who weep, you who are hated and persecuted” (Lk 6, 20-23). Luke writes for the community of converted pagans. They live in the hostile context of the Roman Empire.
Matthew writes for the community of converted Jews, who live in the context of breaking away from the Synagogue. Before breaking away, they enjoyed a certain social acceptance. But now, after the breaking away, the community entered in crisis and in it they began to appear different tendencies and struggles among them. Some belonging to the line of Pharisees wanted to maintain the same rigour in the observance of the Law, to which they were accustomed before their conversion to Jesus. But in doing this, they excluded the little ones and the poor. The new Law introduced by Jesus asks that all be accepted in the community as brothers and sisters. For this, the solemn beginning of the New Law presents eight Beatitudes which define the categories of persons who should be accepted in the community: the poor, the meek, those who mourn, those who hunger and thirst for justice, the merciful, the pure in heart, the peacemakers, the persecuted.
Matthew mentions eight Beatitudes. Luke only has four and four curses (Lk 6, 20-26). The four mentioned by Luke are: “You who are poor, you who are hungry, you who weep, you who are hated and persecuted” (Lk 6, 20-23). Luke writes for the community of converted pagans. They live in the hostile context of the Roman Empire.
Matthew writes for the community of converted Jews, who live in the context of breaking away from the Synagogue. Before breaking away, they enjoyed a certain social acceptance. But now, after the breaking away, the community entered in crisis and in it they began to appear different tendencies and struggles among them. Some belonging to the line of Pharisees wanted to maintain the same rigour in the observance of the Law, to which they were accustomed before their conversion to Jesus. But in doing this, they excluded the little ones and the poor. The new Law introduced by Jesus asks that all be accepted in the community as brothers and sisters. For this, the solemn beginning of the New Law presents eight Beatitudes which define the categories of persons who should be accepted in the community: the poor, the meek, those who mourn, those who hunger and thirst for justice, the merciful, the pure in heart, the peacemakers, the persecuted.
* The poor in spirit?
Jesus recognizes richness and the value of the poor (Mt 11, 25-26). His mission was “to announce the Good News to the poor” (Lk 4, 18). He himself lived as a poor person. He possessed nothing himself, he had nowhere to lay his head (Mt 8, 18). And to those who want to follow Jesus he asks that they choose between God and money (Mt 6, 24). Poor in spirit is the person who before the poor has the spirit of Jesus.
Every time that in the story of the People of God they seek to renew the Covenant, it is begun by re-establishing the rights of the poor and of the excluded. Without this, it is not possible to renew the Covenant! This is what the prophets did, this is what Jesus does. He denounces the system which excludes the poor and those who are persecuted, those who fight for justice. In the name of God, Jesus announces a new Project which accepts the excluded. The community around Jesus has to be an example where this future Kingdom begins to be shaped. It should be characterized by a new type of relation to material goods, to persons and to God himself. It should be the seed of a new nation! Behold, a very important task for us Christians, especially for the young. Because this is the only way to merit credibility and to give a very concrete example of the Kingdom, an alternative of life which is really Good News of God for the poor and the excluded.
Jesus recognizes richness and the value of the poor (Mt 11, 25-26). His mission was “to announce the Good News to the poor” (Lk 4, 18). He himself lived as a poor person. He possessed nothing himself, he had nowhere to lay his head (Mt 8, 18). And to those who want to follow Jesus he asks that they choose between God and money (Mt 6, 24). Poor in spirit is the person who before the poor has the spirit of Jesus.
Every time that in the story of the People of God they seek to renew the Covenant, it is begun by re-establishing the rights of the poor and of the excluded. Without this, it is not possible to renew the Covenant! This is what the prophets did, this is what Jesus does. He denounces the system which excludes the poor and those who are persecuted, those who fight for justice. In the name of God, Jesus announces a new Project which accepts the excluded. The community around Jesus has to be an example where this future Kingdom begins to be shaped. It should be characterized by a new type of relation to material goods, to persons and to God himself. It should be the seed of a new nation! Behold, a very important task for us Christians, especially for the young. Because this is the only way to merit credibility and to give a very concrete example of the Kingdom, an alternative of life which is really Good News of God for the poor and the excluded.
* Be blessed, happy today
The Gospel says exactly the contrary to that which the civil society in which we live affirms. In society the poor is considered an unhappy person, and happy the one who possess money and is able to spend as he wills. In our society, happy is the one who has fame and power. The unhappy ones are the poor, those who mourn and weep! On Television, the romances, shown in episodes diffuse the myth of the happy and fulfilled persons, and without being aware, the romances shown in episodes become the examples of life for many of us. These words of Jesus still keep their sense in our society: “Blessed are the poor! Blessed are those who mourn!” And for me, being a Christian, who in fact is Blessed?
The Gospel says exactly the contrary to that which the civil society in which we live affirms. In society the poor is considered an unhappy person, and happy the one who possess money and is able to spend as he wills. In our society, happy is the one who has fame and power. The unhappy ones are the poor, those who mourn and weep! On Television, the romances, shown in episodes diffuse the myth of the happy and fulfilled persons, and without being aware, the romances shown in episodes become the examples of life for many of us. These words of Jesus still keep their sense in our society: “Blessed are the poor! Blessed are those who mourn!” And for me, being a Christian, who in fact is Blessed?
6. Prayer: Psalm 117
God deserves to be praised.
Alleluia! Praise Yahweh,
all nations, extol him, all peoples,
for his faithful love is strong
and his constancy never-ending.
all nations, extol him, all peoples,
for his faithful love is strong
and his constancy never-ending.
7. Final Prayer
Lord Jesus, we thank for the word that
has enabled us to understand better the will of the Father. May your Spirit
enlighten our actions and grant us the strength to practice that which your
Word has revealed to us. May we, like Mary, your mother, not only listen to but
also practise the Word. You who live and reign with the Father in the unity of
the Holy Spirit forever and ever. Amen.
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