Monday of the Twelfth Week in Ordinary
Time
Lectionary: 371
Lectionary: 371
The LORD said to Abram:
"Go forth from the land of your kinsfolk
and from your father's house to a land that I will show you.
"I will make of you a great nation,
and I will bless you;
I will make your name great,
so that you will be a blessing.
I will bless those who bless you
and curse those who curse you.
All the communities of the earth
shall find blessing in you."
Abram went as the LORD directed him, and Lot went with him.
Abram was seventy-five years old when he left Haran.
Abram took his wife, Sarai, his brother's son Lot,
all the possessions that they had accumulated,
and the persons they had acquired in Haran,
and they set out for the land of Canaan.
When they came to the land of Canaan, Abram passed through the land
as far as the sacred place at Shechem,
by the terebinth of Moreh.
(The Canaanites were then in the land.)
The LORD appeared to Abram and said,
"To your descendants I will give this land."
So Abram built an altar there to the LORD who had appeared to him.
From there he moved on to the hill country east of Bethel,
pitching his tent with Bethel to the west and Ai to the east.
He built an altar there to the LORD and invoked the LORD by name.
Then Abram journeyed on by stages to the Negeb.
"Go forth from the land of your kinsfolk
and from your father's house to a land that I will show you.
"I will make of you a great nation,
and I will bless you;
I will make your name great,
so that you will be a blessing.
I will bless those who bless you
and curse those who curse you.
All the communities of the earth
shall find blessing in you."
Abram went as the LORD directed him, and Lot went with him.
Abram was seventy-five years old when he left Haran.
Abram took his wife, Sarai, his brother's son Lot,
all the possessions that they had accumulated,
and the persons they had acquired in Haran,
and they set out for the land of Canaan.
When they came to the land of Canaan, Abram passed through the land
as far as the sacred place at Shechem,
by the terebinth of Moreh.
(The Canaanites were then in the land.)
The LORD appeared to Abram and said,
"To your descendants I will give this land."
So Abram built an altar there to the LORD who had appeared to him.
From there he moved on to the hill country east of Bethel,
pitching his tent with Bethel to the west and Ai to the east.
He built an altar there to the LORD and invoked the LORD by name.
Then Abram journeyed on by stages to the Negeb.
R. (12) Blessed
the people the Lord has chosen to be his own.
Blessed the nation whose God is the LORD,
the people he has chosen for his own inheritance.
From heaven the LORD looks down;
he sees all mankind.
R. Blessed the people the Lord has chosen to be his own.
See, the eyes of the LORD are upon those who fear him,
upon those who hope for his kindness,
To deliver them from death
and preserve them in spite of famine.
R. Blessed the people the Lord has chosen to be his own.
Our soul waits for the LORD,
who is our help and our shield.
May your kindness, O LORD, be upon us
who have put our hope in you.
R. Blessed the people the Lord has chosen to be his own.
Blessed the nation whose God is the LORD,
the people he has chosen for his own inheritance.
From heaven the LORD looks down;
he sees all mankind.
R. Blessed the people the Lord has chosen to be his own.
See, the eyes of the LORD are upon those who fear him,
upon those who hope for his kindness,
To deliver them from death
and preserve them in spite of famine.
R. Blessed the people the Lord has chosen to be his own.
Our soul waits for the LORD,
who is our help and our shield.
May your kindness, O LORD, be upon us
who have put our hope in you.
R. Blessed the people the Lord has chosen to be his own.
R. Alleluia,
alleluia.
The word of God is living and effective,
able to discern reflections and thoughts of the heart.
R. Alleluia, alleluia.
The word of God is living and effective,
able to discern reflections and thoughts of the heart.
R. Alleluia, alleluia.
Jesus said to his disciples:
"Stop judging, that you may not be judged.
For as you judge, so will you be judged,
and the measure with which you measure will be measured out to you.
Why do you notice the splinter in your brother's eye,
but do not perceive the wooden beam in your own eye?
How can you say to your brother,
'Let me remove that splinter from your eye,'
while the wooden beam is in your eye?
You hypocrite, remove the wooden beam from your eye first;
then you will see clearly
to remove the splinter from your brother's eye."
"Stop judging, that you may not be judged.
For as you judge, so will you be judged,
and the measure with which you measure will be measured out to you.
Why do you notice the splinter in your brother's eye,
but do not perceive the wooden beam in your own eye?
How can you say to your brother,
'Let me remove that splinter from your eye,'
while the wooden beam is in your eye?
You hypocrite, remove the wooden beam from your eye first;
then you will see clearly
to remove the splinter from your brother's eye."
Monday (June 26): "First take the log out
of your own eye"
Meditation: How
do you wish to be judged by others? Everybody is a critic, but who wants to be
judged negatively? Judgmentalism is rampant, even among Christians. So how can
we avoid this poisonous sin and not be contaminated by the world's view of who
is good and who is bad? "Thinking the best of other people" is
necessary if we wish to grow in love. And kindliness in judgment is nothing
less that a sacred duty. The Rabbis warned people: "He who judges his
neighbor favorably will be judged favorably by God."
Who can judge rightly?
How easy it is to misjudge and how difficult it is to be impartial in judgment. Our judgment of others is usually "off the mark" because we can't see inside the person to their inner motives and intentions, or we don't have access to all the facts, or we are swayed by instinct and unreasoning reactions to people. It is easier to find fault in others than in oneself.
How easy it is to misjudge and how difficult it is to be impartial in judgment. Our judgment of others is usually "off the mark" because we can't see inside the person to their inner motives and intentions, or we don't have access to all the facts, or we are swayed by instinct and unreasoning reactions to people. It is easier to find fault in others than in oneself.
Why did Jesus calls his critics hypocrites? Listen to
Augustine of Hippo's (354-430 A.D) explanation of this passage:
"The word hypocrite is aptly employed
here, since the denouncing of evils is best viewed as a matter only for upright
persons of goodwill. When the wicked engage in it, they are like impersonators,
masqueraders, hiding their real selves behind a mask, while they portray
another's character through the mask. The word hypocrites in fact signifies
pretenders. Hence we ought especially to avoid that meddlesome class of
pretenders who under the pretense of seeking advice undertake the censure of
all kinds of vices. They are often moved by hatred and malice.
"Rather, whenever necessity compels one to
reprove or rebuke another, we ought to proceed with godly discernment and
caution. First of all, let us consider whether the other fault is such as we
ourselves have never had or whether it is one that we have overcome. Then, if
we have never had such a fault, let us remember that we are human and could
have had it. But if we have had it and are rid of it now, let us remember our
common frailty, in order that mercy, not hatred, may lead us to the giving of
correction and admonition. In this way, whether the admonition occasions the
amendment or the worsening of the one for whose sake we are offering it (for
the result cannot be foreseen), we ourselves shall be made safe through
singleness of eye. But if on reflection we find that we ourselves have the same
fault as the one we are about to reprove, let us neither correct nor rebuke
that one. Rather, let us bemoan the fault ourselves and induce that person to a
similar concern, without asking him to submit to our correction." (excerpt
from SERMON ON THE MOUNT 2.19.64)
Merciful healing and removal of sin
Jesus states a heavenly principle we can stake our lives on: what you give to others (and how you treat others) will return to you in like manner. The Lord knows our faults, weaknesses, and sins and he sees everything, even the imperfections and hidden sins of the heart which we cannot recognize in ourselves. Like a gentle father and a skillful doctor he patiently draws us to his seat of mercy and removes the cancer of sin which inhabits our hearts.
Jesus states a heavenly principle we can stake our lives on: what you give to others (and how you treat others) will return to you in like manner. The Lord knows our faults, weaknesses, and sins and he sees everything, even the imperfections and hidden sins of the heart which we cannot recognize in ourselves. Like a gentle father and a skillful doctor he patiently draws us to his seat of mercy and removes the cancer of sin which inhabits our hearts.
Do you trust in God's mercy and grace? And do you
submit to his truth about what is right and wrong, good and evil, helpful and
harmful for your welfare and the welfare of your neighbor as well? Ask the Lord
to purify your heart with his loving-kindness and mercy that you may have ample
room for charity and forbearance towards your neighbor.
"O Father, give us the humility which realizes
its ignorance, admits its mistakes, recognizes its need, welcomes advice,
accepts rebuke. Help us always to praise rather than to criticize, to
sympathize rather than to discourage, to build rather than to destroy, and to
think of people at their best rather than at their worst. This we ask for thy name's
sake. (Prayer of William Barclay, 20th century)
Daily Quote from the early church fathers: Judge from justice, forgive from grace,
by Ephrem the Syrian, 306-373 A.D.
"Do not judge, that is, unjustly, so that you may
not be judged, with regard to injustice. With the judgment that you judge shall
you be judged (Matthew 7:2). This is like the phrase 'Forgive, and it will be
forgiven you.' For once someone has judged in accordance with justice, he
should forgive in accordance with grace, so that when he himself is judged in
accordance with justice, he may be worthy of forgiveness through grace.
Alternatively, it was on account of the judges, those who seek vengeance for
themselves, that he said, 'Do not condemn.' That is, do not seek vengeance for
yourselves. Or, do not judge, from appearances and opinion and then condemn,
but admonish and advise." (excerpt
from COMMENTARY ON TATIAN’S DIATESSARON 6.18B)
MONDAY, JUNE
26, MATTHEW 7:1-5
Weekday
(Genesis 12:1-9; Psalm 33)
Weekday
(Genesis 12:1-9; Psalm 33)
KEY VERSE: "Stop judging, that you may not be judged" (v 1).
TO KNOW: In his Sermon on the Mount, Jesus taught his disciples that God would judge them in the same way that they judged others. He was not telling them to determine whether an act was right or wrong. They had God's Law to help them to decide that. Nor was he saying that they should approve of the wrongdoing of others. What he did speak about was their hypocritical and judgmental attitude toward the faults of others while refusing to acknowledge their own defects. Jesus used the analogy of trying to remove a tiny splinter from someone's eye, while ignoring the huge plank lodged in their own. With the help of divine light, they would clearly see their own failings and not be looking to condemn the same or worse fault in someone else. St. John Chrysostom explains: "Jesus is not saying we cannot prevent a sinner from sinning; we have to correct him, indeed, though not as the enemy seeking revenge but, rather, as a doctor applying the cure."
TO LOVE: Lord Jesus, help me to repair someone's reputation that I may have damaged.
TO SERVE: How harshly do I judge? How generously do I love?
Monday 26 June
2017
Genesis 12:1-9. Psalms
32(33):12-13, 18-20, 22. Matthew 7:1-5.
Happy the
people the Lord has chosen to be his own — Psalms 32(33):12-13, 18-20, 22.
Bear the
burden of another’s failings.
Jesus condemns those who judge,
for in making judgements we cut ourselves off from God and God’s love and block
the channel of God’s peace. When we can accept ourselves as we are, knowing
that is how God loves us, we see that we are walking on the road of the pilgrim
church, sharing with all, picking up the stragglers or being picked up, camping
on the road, stopping with one who is overcome by grief.
This is a journey of love and
empathy, with Jesus and his mother leading us in love and peace.
And when we come to the end, may
we be pleasing in his eyes and our journey be fruitful in his love.
ST. PELAGIUS
St. Pelagius was a thirteen year old Christian who
was martyred for refusing to denounce his faith and convert to Islam in
Cordoba, Spain in 925.
10th
century Cordoba was the most powerful and glorious time in the world for
the muslim caliphates and they boasted the largest mosque outside of the
Caaba in Mecca.
Pelagius,
as a ten year old boy, was taken hostage by the Moors of Cordoba during a
rampage in a Christian town. He was in captivity for three years and nobody had
made any attempt to ransom him.
The
Emir of Cordoba offered him his freedom if he would convert to Islam. The boy
refused and the Emir had him tortured and killed. He is said to have endured
six hours of constant excruciating pain until he died.
Saint
Pelagius is venerated in Leon, Cordoba, and Oviedo, where his relics have been
kept since they were transferred there in 985.
LECTIO DIVINA: MATTHEW 7,1-5
Lectio Divina:
Monday, June 26, 2017
Ordinary Time
1) OPENING PRAYER
Father,
guide and protector of your people,
grant us an unfailing respect for your name,
and keep us always in your love.
We ask this through our Lord Jesus Christ, your Son,
who lives and reigns with you and the Holy Spirit,
one God, for ever and ever. Amen.
guide and protector of your people,
grant us an unfailing respect for your name,
and keep us always in your love.
We ask this through our Lord Jesus Christ, your Son,
who lives and reigns with you and the Holy Spirit,
one God, for ever and ever. Amen.
2) GOSPEL READING - MATTHEW
7,1-5
Jesus said to his disciples: 'Do not
judge, and you will not be judged; because the judgements you give are the
judgements you will get, and the standard you use will be the standard used for
you. Why do you observe the splinter in your brother's eye and never notice the
great log in your own? And how dare you say to your brother, "Let me take
that splinter out of your eye," when, look, there is a great log in your
own? Hypocrite! Take the log out of your own eye first, and then you will see
clearly enough to take the splinter out of your brother's eye.'
3) REFLECTION
• In today’s Gospel we continue to
meditate on the Sermon on the Mountain found in chapters 5 to 7 of the Gospel
of Matthew. During the 10th and 11th week we have seen chapters 5 and 6.
Beginning today, we will see chapter 7. These three chapters, 5, 6, and 7 offer
an idea of how the catechesis was done in the communities of the converted Jews
in the second half of the first century in Galilee and in Syria. Matthew unites
and organizes the words of Jesus to teach how the new way of living the Law of
God should be.
• After having explained how to
re-establish justice (Mt 5, 17 a 6, 18) and how to restore the order of
creation (Mt 6, 19-34), Jesus teaches how the life in community should be (Mt
7, 1-12). At the end he presents some recommendations and final advice (Mt 7,
13-27). Then follows an outline of the entire Sermon on the Mountain:
Matthew 5, 1-12: The Beatitudes: solemn
openness of the New Law.
Matthew 5, 13-16: The new presence in the world: Salt of the earth and light of the world.
Matthew 5, 17-19: The new practice of justice: relationship with the ancient law. Matthew 5, 20-48: The new practice of justice: observing the new law.
Matthew 6, 1-4: The new practice of the works of piety: alms giving.
Matthew 6, 5-15: The new practice of the works of piety: prayer.
Matthew 6, 16-18: The new practice of the works of piety: fasting.
Matthew 6, 19-21: The new relationship to material goods: do not store up.
Matthew 6, 22-23: The new relationship to material goods: a correct vision.
Matthew 6, 24: The new relationship to material goods: God or money.
Matthew 6, 25-34: The new relationship to material goods: trust in Providence
Matthew 7, 1-5: The new community life together: do not judge.
Matthew 7, 6: The new community life together: do not despise the community
Matthew 7, 7-11: The new community life: trust in God produces sharing
Matthew 7, 12: The new community life together: the Golden Rule
Matthew 7, 13-14: Final recommendations to choose the sure way.
Matthew 7, 15-20: Final recommendations, the prophet is known by his fruits.
Matthew 7, 21-23: Final recommendations not only speak but also practice.
Matthew 7, 24-27: Final recommendations, construct the house on rock
Matthew 5, 13-16: The new presence in the world: Salt of the earth and light of the world.
Matthew 5, 17-19: The new practice of justice: relationship with the ancient law. Matthew 5, 20-48: The new practice of justice: observing the new law.
Matthew 6, 1-4: The new practice of the works of piety: alms giving.
Matthew 6, 5-15: The new practice of the works of piety: prayer.
Matthew 6, 16-18: The new practice of the works of piety: fasting.
Matthew 6, 19-21: The new relationship to material goods: do not store up.
Matthew 6, 22-23: The new relationship to material goods: a correct vision.
Matthew 6, 24: The new relationship to material goods: God or money.
Matthew 6, 25-34: The new relationship to material goods: trust in Providence
Matthew 7, 1-5: The new community life together: do not judge.
Matthew 7, 6: The new community life together: do not despise the community
Matthew 7, 7-11: The new community life: trust in God produces sharing
Matthew 7, 12: The new community life together: the Golden Rule
Matthew 7, 13-14: Final recommendations to choose the sure way.
Matthew 7, 15-20: Final recommendations, the prophet is known by his fruits.
Matthew 7, 21-23: Final recommendations not only speak but also practice.
Matthew 7, 24-27: Final recommendations, construct the house on rock
The community lived experience of the
Gospel (Mt 7, 1-12) is the touchstone. It is where the seriousness of the
commitment is defined. The new proposal of life in community embraces diverse
aspects: do not observe the sprinter in your brother’s eye (Mt 7, 1-5), do not
throw your pearls in front of pigs (Mt 7,6), do not be afraid to ask God for
things (Mt 7,7-11). These advices reach their summit in the Golden Rule: Always
treat others as you would like them to treat you (Mt 7, 12). The Gospel of
today presents the first part: Matthew 7, 1-5.
• Matthew 7, 1-2: Do not judge and you
will not be judged. The first condition for a good life together in community
is not to judge the brother or the sister, that is, to eliminate the
preconceptions which prevent a transparent community life. What does this mean
concretely? John’s Gospel gives an example of how Jesus lived in community with
the disciples. Jesus says: “I shall no longer call you servants, because a
servant does not know the master’s business; I call you friends, because I have
made known to you everything I have learnt from my Father” (Jn 15, 15). Jesus
is an open book for his companions. This transparency comes from his total
trust in the brothers and sisters and has its origin in his intimacy with the
Father who gives him the force of opening himself up totally to others. Anyone
who lives in this way with his brothers and sisters accepts others as they are,
without any preconceptions, without previously imposing any conditions, without
judging. Mutual acceptance without any pretension and with total transparency!
This is the ideal of the new community life, which has come from the Good News
which Jesus has brought to us: God is Father and Mother and, therefore, we are
all brothers and sisters. It is a difficult ideal but a very beautiful and
attractive as the other one: “Be perfect as your Heavenly Father is perfect.
• Matthew 7. 3-5: You observe the
splinter in your brother’s eye and never notice the great log in your own.
Immediately Jesus gives an example: Why do you observe the splinter in your
brother’s eye, and never notice the great log in your own? And how dare you say
to your brother, ‘Let me take that splinter out of your eye, when look, there
is a great log in your own? Hypocrite! Take the log out of your own eye first,
and then you will see clearly enough to take the splinter out of your brother’s
eye”. When hearing this phrase we usually think of the Pharisees who despised
the people, considering them ignorant and they considered themselves better
than others (cf. Jn 7, 49; 9, 34). In reality, the phrase of Jesus serves for
all of us. For example, today many of us Catholics are less faithful to the
Gospel than the non-Catholics. We observe the splinter in the eye of our
brothers and we do not see the big log of collective powerful pride in our own
eyes. This log causes many persons today to have much difficulty to believe in
the Good News of Jesus.
4) PERSONAL QUESTIONS
• Do not judge others and eliminate all
preconceptions: which is my personal experience on this point?
• Splinter and log: which is the log in
me which makes it difficult for me to participate in the life of the family and
in community?
5) CONCLUDING PRAYER
Your kindnesses to me are countless,
Yahweh;
true to your judgements,
give me life. (Ps 119,156)
true to your judgements,
give me life. (Ps 119,156)
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