Twenty-sixth Sunday in Ordinary Time
Lectionary: 136
Lectionary: 136
Thus says the LORD:
You say, "The LORD's way is not fair!"
Hear now, house of Israel:
Is it my way that is unfair, or rather, are not your ways unfair?
When someone virtuous turns away from virtue to commit iniquity, and dies,
it is because of the iniquity he committed that he must die.
But if he turns from the wickedness he has committed,
and does what is right and just,
he shall preserve his life;
since he has turned away from all the sins that he has committed,
he shall surely live, he shall not die.
You say, "The LORD's way is not fair!"
Hear now, house of Israel:
Is it my way that is unfair, or rather, are not your ways unfair?
When someone virtuous turns away from virtue to commit iniquity, and dies,
it is because of the iniquity he committed that he must die.
But if he turns from the wickedness he has committed,
and does what is right and just,
he shall preserve his life;
since he has turned away from all the sins that he has committed,
he shall surely live, he shall not die.
Responsorial
PsalmPS 25:4-5, 6-7, 8-9
R. (6a) Remember
your mercies, O Lord.
Your ways, O LORD, make known to me;
teach me your paths,
guide me in your truth and teach me,
for you are God my savior.
R. Remember your mercies, O Lord.
Remember that your compassion, O LORD,
and your love are from of old.
The sins of my youth and my frailties remember not;
in your kindness remember me,
because of your goodness, O LORD.
R. Remember your mercies, O Lord.
Good and upright is the LORD;
thus he shows sinners the way.
He guides the humble to justice,
and teaches the humble his way.
R. Remember your mercies, O Lord.
Your ways, O LORD, make known to me;
teach me your paths,
guide me in your truth and teach me,
for you are God my savior.
R. Remember your mercies, O Lord.
Remember that your compassion, O LORD,
and your love are from of old.
The sins of my youth and my frailties remember not;
in your kindness remember me,
because of your goodness, O LORD.
R. Remember your mercies, O Lord.
Good and upright is the LORD;
thus he shows sinners the way.
He guides the humble to justice,
and teaches the humble his way.
R. Remember your mercies, O Lord.
Reading 2 PHIL 2:1-11
Brothers and sisters:
If there is any encouragement in Christ,
any solace in love,
any participation in the Spirit,
any compassion and mercy,
complete my joy by being of the same mind, with the same love,
united in heart, thinking one thing.
Do nothing out of selfishness or out of vainglory;
rather, humbly regard others as more important than yourselves,
each looking out not for his own interests,
but also for those of others.
Have in you the same attitude
that is also in Christ Jesus,
Who, though he was in the form of God,
did not regard equality with God
something to be grasped.
Rather, he emptied himself,
taking the form of a slave,
coming in human likeness;
and found human in appearance,
he humbled himself,
becoming obedient to the point of death,
even death on a cross.
Because of this, God greatly exalted him
and bestowed on him the name
which is above every name,
that at the name of Jesus
every knee should bend,
of those in heaven and on earth and under the earth,
and every tongue confess that
Jesus Christ is Lord,
to the glory of God the Father.
If there is any encouragement in Christ,
any solace in love,
any participation in the Spirit,
any compassion and mercy,
complete my joy by being of the same mind, with the same love,
united in heart, thinking one thing.
Do nothing out of selfishness or out of vainglory;
rather, humbly regard others as more important than yourselves,
each looking out not for his own interests,
but also for those of others.
Have in you the same attitude
that is also in Christ Jesus,
Who, though he was in the form of God,
did not regard equality with God
something to be grasped.
Rather, he emptied himself,
taking the form of a slave,
coming in human likeness;
and found human in appearance,
he humbled himself,
becoming obedient to the point of death,
even death on a cross.
Because of this, God greatly exalted him
and bestowed on him the name
which is above every name,
that at the name of Jesus
every knee should bend,
of those in heaven and on earth and under the earth,
and every tongue confess that
Jesus Christ is Lord,
to the glory of God the Father.
Brothers and sisters:
If there is any encouragement in Christ,
any solace in love,
any participation in the Spirit,
any compassion and mercy,
complete my joy by being of the same mind, with the same love,
united in heart, thinking one thing.
Do nothing out of selfishness or out of vainglory;
rather, humbly regard others as more important than yourselves,
each looking out not for his own interests,
but also for those of others.
Have in you the same attitude
that is also in Christ Jesus.
If there is any encouragement in Christ,
any solace in love,
any participation in the Spirit,
any compassion and mercy,
complete my joy by being of the same mind, with the same love,
united in heart, thinking one thing.
Do nothing out of selfishness or out of vainglory;
rather, humbly regard others as more important than yourselves,
each looking out not for his own interests,
but also for those of others.
Have in you the same attitude
that is also in Christ Jesus.
AlleluiaJN 10:27
R. Alleluia,
alleluia.
My sheep hear my voice, says the Lord;
I know them, and they follow me.
R. Alleluia, alleluia.
My sheep hear my voice, says the Lord;
I know them, and they follow me.
R. Alleluia, alleluia.
GospelMT 21:28-32
Jesus said to the chief priests and elders of the people:
"What is your opinion?
A man had two sons.
He came to the first and said,
'Son, go out and work in the vineyard today.'
He said in reply, 'I will not, '
but afterwards changed his mind and went.
The man came to the other son and gave the same order.
He said in reply, 'Yes, sir, 'but did not go.
Which of the two did his father's will?"
They answered, "The first."
Jesus said to them, "Amen, I say to you,
tax collectors and prostitutes
are entering the kingdom of God before you.
When John came to you in the way of righteousness,
you did not believe him;
but tax collectors and prostitutes did.
Yet even when you saw that,
you did not later change your minds and believe him."
"What is your opinion?
A man had two sons.
He came to the first and said,
'Son, go out and work in the vineyard today.'
He said in reply, 'I will not, '
but afterwards changed his mind and went.
The man came to the other son and gave the same order.
He said in reply, 'Yes, sir, 'but did not go.
Which of the two did his father's will?"
They answered, "The first."
Jesus said to them, "Amen, I say to you,
tax collectors and prostitutes
are entering the kingdom of God before you.
When John came to you in the way of righteousness,
you did not believe him;
but tax collectors and prostitutes did.
Yet even when you saw that,
you did not later change your minds and believe him."
Meditation: Which son did the father's will?
What kind of future are
you preparing for? Jesus encourages us to think - to think about the
consequences of our choices, especially the choices and decisions that will
count not just for now but for eternity as well. The choices we make now will
affect and shape our future, both our future on earth as well as in the life of
the age to come.
Repaying a debt of gratitude and showing respect where it is due
Jesus tells a simple story of two imperfect sons to illustrate the way of God's kingdom. The father amply provided for his sons food, lodging, and everything they needed. Everything the father had belonged to them as well. The father also rewarded his sons with excellent work in his own vineyard. He expected them to show him gratitude, loyalty, and honor by doing their fair share of the daily work.
Converting both heart and will to do what is good and pleasing to God
The "rebellious" son told his father to his face that he would not work for him. But afterwards he changed his mind and did what his father commanded him. The "good" son said he would work for his father, but didn't follow through. He sought his own pleasure, contrary to his father's will. Now who was really the good son? Both sons disobeyed their father - but one repented and then did what the father told him. Jesus makes his point clear - Good intentions are not enough. And promises don't count unless they are performed.
A transformed heart filled with gratitude and respect
God wants to change our hearts so that we will show by our speech and by our actions that we respect his will and do it. God offers each one of us the greatest treasure possible - indestructable peace, joy, and friendship with him in his everlasting kingdom. We can lose that treasure if we refuse the grace - the free gift of God's blessing and strength - which the Lord Jesus has won for us through his victory on the cross. The Lord Jesus fills us with the gift of the Holy Spirit who works in and through us for the glory of God. Do you seek to please God and respect his will and loving plan for your life? Allow the Holy Spirit to to fill your heart with the peace, joy, and righteousness of God's kingdom (Romans 14:17).
Repaying a debt of gratitude and showing respect where it is due
Jesus tells a simple story of two imperfect sons to illustrate the way of God's kingdom. The father amply provided for his sons food, lodging, and everything they needed. Everything the father had belonged to them as well. The father also rewarded his sons with excellent work in his own vineyard. He expected them to show him gratitude, loyalty, and honor by doing their fair share of the daily work.
Converting both heart and will to do what is good and pleasing to God
The "rebellious" son told his father to his face that he would not work for him. But afterwards he changed his mind and did what his father commanded him. The "good" son said he would work for his father, but didn't follow through. He sought his own pleasure, contrary to his father's will. Now who was really the good son? Both sons disobeyed their father - but one repented and then did what the father told him. Jesus makes his point clear - Good intentions are not enough. And promises don't count unless they are performed.
A transformed heart filled with gratitude and respect
God wants to change our hearts so that we will show by our speech and by our actions that we respect his will and do it. God offers each one of us the greatest treasure possible - indestructable peace, joy, and friendship with him in his everlasting kingdom. We can lose that treasure if we refuse the grace - the free gift of God's blessing and strength - which the Lord Jesus has won for us through his victory on the cross. The Lord Jesus fills us with the gift of the Holy Spirit who works in and through us for the glory of God. Do you seek to please God and respect his will and loving plan for your life? Allow the Holy Spirit to to fill your heart with the peace, joy, and righteousness of God's kingdom (Romans 14:17).
"Lord Jesus, change my heart that I may only
desire that which is pleasing to you. Help me to respect your will and give me
the strength, joy and perseverance to carry it out wholeheartedly."
Daily Quote from the early church fathers: The Father and his two sons, author
unknown, from the 5th century A.D.
"Who is this if not the God who created all
people and loves them with a fatherly affection, the God who preferred to be
loved as a father rather than feared as a lord, even though he was Lord by
nature? On this account, at the beginning of the commandments of the law, he
did not say, 'You shall fear the Lord with all your heart' but 'you shall love
the Lord with all your heart' (Deuteronomy 6:5). To elicit love is not
characteristic of a lord but of a father. Of the two sons in this parable, the
older one represents the Gentiles, since they come from their father Noah. The
younger son represents the Jews, who come from Abraham. 'And approaching the
first, he said, "Son, go and work today in my vineyard." 'Today'
refers to this present age. How did he speak to his sons? He didn’t address
them face to face like man, but he spoke to the heart, like God. Man only
utters words to the ear, but God supplies understanding to the
mind." (excerpt from an incomplete Commentary on
the Gospel of Matthew, HOMILY 40)
26th 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 - Ezekiel 18:25-28
The name “Ezekiel” means “may El (God) strengthen.” He grew up in a priestly family, in Jerusalem. He was familiar with the Temple, and must have known Jeremiah.
During the second deportation to Babylon in 597 B.C., he was taken with others to Tel-Abib (near Nippur). He was married and had his own house, but his wife died about 587, some five years after the beginning of his prophetic mission. His ministry covered the period of 592 to 571 B.C. He never returned to Jerusalem except in visions.
The book of Ezekiel falls into three sections: Chapters 1 through 24 contain his call and prophecies of doom against Judah and Jerusalem. These were given prior to 586 when the Temple was destroyed. Chapters 25 through 32 are oracles against foreign nations, arranged, with the exception of Egypt, in geographical and chronological order. Chapters 33 through 48 contain prophecies of restoration.
In our reading today, which predates the destruction of the Temple, Ezekiel while lamenting Judah’s abandonment of the covenant as a nation, points out that each person is responsible for himself and his actions.
25 You say, “The LORD’S way is not fair!” Hear now, house of Israel: Is it my way that is unfair, or rather, are not your ways unfair?
To be a follower of God and to do what He wants you to do instead of what you want to do, means giving up things of self-pleasure. It is not fair that I should give up all sorts of creature comforts – those things that draw my thoughts away from God.
26 When a virtuous man turns away from virtue to commit iniquity, and dies, it is because of the iniquity he committed that he must die. 27 But if a wicked man, turning from the wickedness he has committed, does what is right and just, he shall preserve his life; 28 since he has turned away from all the sins which he committed, he shall surely live, he shall not die.
This is an early reference to a life after death. It is also a clear example of individual responsibility rather than a corporate responsibility (see Exodus 20:5).
2nd Reading - Philippians 2:1-11
Last week we began our study of Saint Paul’s letter to the Philippians. In that reading, we heard Saint Paul describe his own situation. After this reflection on his situation, we now hear Paul exhort the Philippians to steadfastness, harmony, humility, and obedient selflessness. In their witness to Christ they should strive to conform themselves to Him.
2:1 If there is any encouragement in Christ, any solace in love,
Paul affectionately appeals to the Philippians by what they should prize most – if union with Christ means anything, it should be an encouragement, an incentive of life, to which he can appeal.
any participation in the Spirit, any compassion and mercy,
Fellowship between Christians rests on a common participation (Greek: kiononein); as he says in 1:5, a “partnership in the gospel.” Here, the common participation is in the Spirit, compassion, and mercy.
2 complete my joy by being of the same mind, with the same love, united in heart, thinking one thing.
Their mind set results in a determined pattern of behavior. There is only one Christ, one gospel message, and one Church to deliver that message. “I, then, a prisoner for the Lord, urge you to live in a manner worthy of the call you have received, with all humility and gentleness, with patience, bearing with one another through love, striving to preserve the unity of the spirit through the bond of peace: one body and one Spirit, as you were also called to the one hope of your call; one Lord, one faith, one baptism; one God and Father of all, who is over all and through all and in all.” (Ephesians 4:1-6).
“Remember that God is one, His Son is one and His Holy Spirit is one, and all three are one. If so, then we too ought to be one in our thoughts, so as to be ‘of the same mind’ with the one God. Then it follows that we are to have ‘the same love.’ To be of the same mind pertains to knowledge, while to have the same love pertains to discipline, to the conduct of life.” [Marius Victorinus (ca. A.D. 355), Epistle to the Philippians 2,2-5]
3 Do nothing out of selfishness or out of vainglory; rather, humbly regard others as more important than yourselves,
The humility which denotes a despised and abject condition; in the Old Testament, an appropriate human stance before God. Here, the lowly, unassertive stance before each other – a distinctive virtue established and demonstrated by Jesus.
4 each looking out not for his own interests, but (also) everyone for those of others.
For Paul, Christian love flows from the free disposition to forego concern for self as the driving force of life and replacing it with a practical concern for others.
5 Have among yourselves the same attitude that is also yours in Christ Jesus,
His historic example of humility and selfless love which is recounted in the Christ hymn which follows
6 Who, though he was in the form of God, did not regard equality with God something to be grasped.
Christ’s original status and attitude
“If Christ were only a man, He would have been said to have been ‘in the image of God,’ not ‘in the form of God.’ We know that humanity was made in the image, not the form, of God.”
[Novatian (Anti-pope) (ca. A.D. 235), The Trinity 22,2]
7 Rather, he emptied himself, taking the form of a slave,
The first way Christ humiliated himself – unredeemed human existence is a slavery, a bondage to spiritual powers, ending in death.
coming in human likeness; and found human in appearance, 8 he humbled himself, becoming obedient to death, even death on a cross.
The second way Christ humiliated himself – He not only resembled man, He was an identical copy (he was fully human) even to the point of death. As God, He was immortal but as man, He suffered death – the inevitable consequence of being both fully human and totally obedient in a world alienated from God. He died as a slave; one who had no human rights.
9 Because of this, God greatly exalted him and bestowed on him the name that is above every name,
Jesus’ self-denying act is matched by the active response of God – He is exalted above all of the just – He is given lordship over the whole universe.
10 that at the name of Jesus every knee should bend, of those in heaven and on earth and under the earth,
The homage to be paid by all to Jesus – homage previously given to God alone.
11 and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.
Jesus is God. This is the early Christian baptismal confession. Giving glory to Jesus gives glory to God the Father as well.
“‘Every tongue’ stands for every people. But if the confession of Christ as Lord is a glorification of the Father, it is clear that those who call Him a creature and a slave deface the glory of the Father also. In these few words, however, the divine apostle has subdued every heresy, among those who blaspheme the divinity of the Only-Begotten, and those who deny His humanity and those who misconstrue the hypostatic union of the two natures.” [Theodoret of Cyr (ca. A.D. 425), Interpretation of the Fourteen Epistles of Paul Philippians 2:11]
Gospel - Matthew 21:28-32
Last week we heard the parable of the workmen and the vineyard: a story of discipleship and the Jewish people. Jesus has taught that His followers will be first in the kingdom and that God’s first possession, Israel, will be the last. Jesus is now about one week away from His passion, death, and resurrection. As we join Him today, He has made His triumphal entry into Jerusalem accompanied by shouts of “Blessed is he who comes in the name of the Lord!” “Hosanna in the highest!”.
He continues His teaching of the disciples, now in the Temple courts. While He is teaching, He has been approached by the chief priests and the elders (representatives of the Sanhedrin) who question where He gets His authority. He has replied that His authority comes from John’s baptism; then asks them if this authority is from heaven (in which case, why didn’t they believe Him) or from man (in which case, they will offend the many followers of John)? Those questioning Him refuse to answer so Jesus illustrates His point with a parable.
[Jesus said to the chief priests and elders of the people:] 28 “What is your opinion? A man had two sons.
The distinction here is not between Jews and Gentiles, but between two kinds of Jews: faithless leaders and faithful outcasts.
He came to the first and said, ‘Son, go out and work in the vineyard today.’
Recall from last week’s parable that the vineyard is symbolic of God’s chosen people, His kingdom on earth.
29 He said in reply, ‘I will not,’ but afterwards he changed his mind and went.
He did the will of the Father (see Matthew 7:21).
30 The man came to the other son and gave the same order. He said in reply, ‘Yes, sir,’ but did not go. 31 Which of the two did his father’s will?”
Which one was obedient? Obedient faith is always the final test for Matthew.
They answered, “The first.” Jesus said to them, “Amen, I say to you, tax collectors and prostitutes are entering the kingdom of God before you.
These people are, as a class, considered ignorant and unclean sinners – they were public sinners. This is a very harsh teaching, that public sinners will enter God’s heavenly kingdom before those who consider themselves righteous.
32 When John came to you in the way of righteousness, you did not believe him; but tax collectors and prostitutes did.
They saw the need to repent of their evil ways and did so.
Yet even when you saw that, you did not later change your minds and believe him.
The leaders, by contrast, thought themselves righteous and did not see the need to repent and be reconciled with the Father. This parable has a counterpart in the gospel of Luke called “The Parable of the Prodigal Son.”
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 - Ezekiel 18:25-28
The name “Ezekiel” means “may El (God) strengthen.” He grew up in a priestly family, in Jerusalem. He was familiar with the Temple, and must have known Jeremiah.
During the second deportation to Babylon in 597 B.C., he was taken with others to Tel-Abib (near Nippur). He was married and had his own house, but his wife died about 587, some five years after the beginning of his prophetic mission. His ministry covered the period of 592 to 571 B.C. He never returned to Jerusalem except in visions.
The book of Ezekiel falls into three sections: Chapters 1 through 24 contain his call and prophecies of doom against Judah and Jerusalem. These were given prior to 586 when the Temple was destroyed. Chapters 25 through 32 are oracles against foreign nations, arranged, with the exception of Egypt, in geographical and chronological order. Chapters 33 through 48 contain prophecies of restoration.
In our reading today, which predates the destruction of the Temple, Ezekiel while lamenting Judah’s abandonment of the covenant as a nation, points out that each person is responsible for himself and his actions.
25 You say, “The LORD’S way is not fair!” Hear now, house of Israel: Is it my way that is unfair, or rather, are not your ways unfair?
To be a follower of God and to do what He wants you to do instead of what you want to do, means giving up things of self-pleasure. It is not fair that I should give up all sorts of creature comforts – those things that draw my thoughts away from God.
26 When a virtuous man turns away from virtue to commit iniquity, and dies, it is because of the iniquity he committed that he must die. 27 But if a wicked man, turning from the wickedness he has committed, does what is right and just, he shall preserve his life; 28 since he has turned away from all the sins which he committed, he shall surely live, he shall not die.
This is an early reference to a life after death. It is also a clear example of individual responsibility rather than a corporate responsibility (see Exodus 20:5).
2nd Reading - Philippians 2:1-11
Last week we began our study of Saint Paul’s letter to the Philippians. In that reading, we heard Saint Paul describe his own situation. After this reflection on his situation, we now hear Paul exhort the Philippians to steadfastness, harmony, humility, and obedient selflessness. In their witness to Christ they should strive to conform themselves to Him.
2:1 If there is any encouragement in Christ, any solace in love,
Paul affectionately appeals to the Philippians by what they should prize most – if union with Christ means anything, it should be an encouragement, an incentive of life, to which he can appeal.
any participation in the Spirit, any compassion and mercy,
Fellowship between Christians rests on a common participation (Greek: kiononein); as he says in 1:5, a “partnership in the gospel.” Here, the common participation is in the Spirit, compassion, and mercy.
2 complete my joy by being of the same mind, with the same love, united in heart, thinking one thing.
Their mind set results in a determined pattern of behavior. There is only one Christ, one gospel message, and one Church to deliver that message. “I, then, a prisoner for the Lord, urge you to live in a manner worthy of the call you have received, with all humility and gentleness, with patience, bearing with one another through love, striving to preserve the unity of the spirit through the bond of peace: one body and one Spirit, as you were also called to the one hope of your call; one Lord, one faith, one baptism; one God and Father of all, who is over all and through all and in all.” (Ephesians 4:1-6).
“Remember that God is one, His Son is one and His Holy Spirit is one, and all three are one. If so, then we too ought to be one in our thoughts, so as to be ‘of the same mind’ with the one God. Then it follows that we are to have ‘the same love.’ To be of the same mind pertains to knowledge, while to have the same love pertains to discipline, to the conduct of life.” [Marius Victorinus (ca. A.D. 355), Epistle to the Philippians 2,2-5]
3 Do nothing out of selfishness or out of vainglory; rather, humbly regard others as more important than yourselves,
The humility which denotes a despised and abject condition; in the Old Testament, an appropriate human stance before God. Here, the lowly, unassertive stance before each other – a distinctive virtue established and demonstrated by Jesus.
4 each looking out not for his own interests, but (also) everyone for those of others.
For Paul, Christian love flows from the free disposition to forego concern for self as the driving force of life and replacing it with a practical concern for others.
5 Have among yourselves the same attitude that is also yours in Christ Jesus,
His historic example of humility and selfless love which is recounted in the Christ hymn which follows
6 Who, though he was in the form of God, did not regard equality with God something to be grasped.
Christ’s original status and attitude
“If Christ were only a man, He would have been said to have been ‘in the image of God,’ not ‘in the form of God.’ We know that humanity was made in the image, not the form, of God.”
[Novatian (Anti-pope) (ca. A.D. 235), The Trinity 22,2]
7 Rather, he emptied himself, taking the form of a slave,
The first way Christ humiliated himself – unredeemed human existence is a slavery, a bondage to spiritual powers, ending in death.
coming in human likeness; and found human in appearance, 8 he humbled himself, becoming obedient to death, even death on a cross.
The second way Christ humiliated himself – He not only resembled man, He was an identical copy (he was fully human) even to the point of death. As God, He was immortal but as man, He suffered death – the inevitable consequence of being both fully human and totally obedient in a world alienated from God. He died as a slave; one who had no human rights.
9 Because of this, God greatly exalted him and bestowed on him the name that is above every name,
Jesus’ self-denying act is matched by the active response of God – He is exalted above all of the just – He is given lordship over the whole universe.
10 that at the name of Jesus every knee should bend, of those in heaven and on earth and under the earth,
The homage to be paid by all to Jesus – homage previously given to God alone.
11 and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.
Jesus is God. This is the early Christian baptismal confession. Giving glory to Jesus gives glory to God the Father as well.
“‘Every tongue’ stands for every people. But if the confession of Christ as Lord is a glorification of the Father, it is clear that those who call Him a creature and a slave deface the glory of the Father also. In these few words, however, the divine apostle has subdued every heresy, among those who blaspheme the divinity of the Only-Begotten, and those who deny His humanity and those who misconstrue the hypostatic union of the two natures.” [Theodoret of Cyr (ca. A.D. 425), Interpretation of the Fourteen Epistles of Paul Philippians 2:11]
Gospel - Matthew 21:28-32
Last week we heard the parable of the workmen and the vineyard: a story of discipleship and the Jewish people. Jesus has taught that His followers will be first in the kingdom and that God’s first possession, Israel, will be the last. Jesus is now about one week away from His passion, death, and resurrection. As we join Him today, He has made His triumphal entry into Jerusalem accompanied by shouts of “Blessed is he who comes in the name of the Lord!” “Hosanna in the highest!”.
He continues His teaching of the disciples, now in the Temple courts. While He is teaching, He has been approached by the chief priests and the elders (representatives of the Sanhedrin) who question where He gets His authority. He has replied that His authority comes from John’s baptism; then asks them if this authority is from heaven (in which case, why didn’t they believe Him) or from man (in which case, they will offend the many followers of John)? Those questioning Him refuse to answer so Jesus illustrates His point with a parable.
[Jesus said to the chief priests and elders of the people:] 28 “What is your opinion? A man had two sons.
The distinction here is not between Jews and Gentiles, but between two kinds of Jews: faithless leaders and faithful outcasts.
He came to the first and said, ‘Son, go out and work in the vineyard today.’
Recall from last week’s parable that the vineyard is symbolic of God’s chosen people, His kingdom on earth.
29 He said in reply, ‘I will not,’ but afterwards he changed his mind and went.
He did the will of the Father (see Matthew 7:21).
30 The man came to the other son and gave the same order. He said in reply, ‘Yes, sir,’ but did not go. 31 Which of the two did his father’s will?”
Which one was obedient? Obedient faith is always the final test for Matthew.
They answered, “The first.” Jesus said to them, “Amen, I say to you, tax collectors and prostitutes are entering the kingdom of God before you.
These people are, as a class, considered ignorant and unclean sinners – they were public sinners. This is a very harsh teaching, that public sinners will enter God’s heavenly kingdom before those who consider themselves righteous.
32 When John came to you in the way of righteousness, you did not believe him; but tax collectors and prostitutes did.
They saw the need to repent of their evil ways and did so.
Yet even when you saw that, you did not later change your minds and believe him.
The leaders, by contrast, thought themselves righteous and did not see the need to repent and be reconciled with the Father. This parable has a counterpart in the gospel of Luke called “The Parable of the Prodigal Son.”
St. Charles Borromeo Catholic Church,
Picayune, MS http://www.scborromeo.org
TWENTY-SIXTH SUNDAY IN ORDINARY TIME
SUNDAY, OCTOBER 1, MATTHEW 21:28-32
(Ezekiel 18:25-28; Psalm 25; Philippians 2:1-11 or 2:1-5)
SUNDAY, OCTOBER 1, MATTHEW 21:28-32
(Ezekiel 18:25-28; Psalm 25; Philippians 2:1-11 or 2:1-5)
KEY VERSE: "Amen, I say to you, tax collectors and prostitutes are entering the kingdom of God before you" (v 31).
TO KNOW: Jesus confronted the hypocritical religious leaders with a parable of two sons, one who gave lip-service to his father, and the other who repented of his disobedience. The parable teaches us that promises can never take the place of performance. The son who said he would go, and did not, were like the religious leaders who claimed to be doing God's will but acted otherwise. The tax-collectors and the harlots were those who said that they would go their own way and then took God's way. The religious authorities held "tax collectors and prostitutes" in contempt because they did not obey God. Yet when these outcasts of society heard John's message of repentance, they reformed their lives. In contrast, the leaders of God's people stubbornly refused to believe Jesus' way of righteousness, and did not change their lives. Because they rejected God's plan for salvation, they forfeited their place in God's reign. The ideal son or daughter is the one who accepts the father's orders with obedience and fully carries them out.
TO LOVE: Which son in the parable am I most like today?
TO SERVE: Lord Jesus, help me to do your will every day.
Sunday 1 October
2017
26th Sunday in Ordinary Time.
Ezekiel
18:25-28. Psalm 24(25):4-9. Philippians 2:1-11. Matthew 21:28-32.
Remember
your mercies, O Lord — Psalm 24(25):4-9.
‘What is
your opinion?’
Ezekiel describes how the wicked
can turn aside from their ways and live. Is this being alive or just the
absence of death?
The psalm describes how life is
like abiding in a land that yields abundant fruit. Paul elaborates, describing
this love as embodied in Christ’s love and care for the world.
Without Christ our hope for love would
be a mere fantasy. In Christ, although such a model is a challenge, the love is
real and gripping. Yet we do not know who will recognise it.
The gospel points out how it is
possible that sinners, institutions, systems and those who have exploited the poor
to ruin and desperation, might turn and see their victim’s face and stop the
wrongs they do. Can this really be true? How can it happen? These are
challenging questions indeed.
ST. THERESE OF THE CHILD JESUS
On October 1, Catholics around the world honor the life of St.
Thérèse of the Child Jesus, or St. Thérèse of Lisieux on her feast day.
St. Thérèse was born January 2, 1873 in Alençon, France to pious parents,
both of whom are scheduled to be canonized in October 2016. Her mother died
when she was four, leaving her father and elder sisters to raise her.
On
Christmas Day 1886 St. Thérèse had a profound experience of intimate union with
God, which she described as a “complete conversion.” Almost a year later,
in a papal audience during a pilgrimage to Rome, in 1887, she asked for and
obtained permission from Pope Leo XIII to enter the Carmelite Monastery at the
young age of 15.
On
entering, she devoted herself to living a life of holiness, doing all things
with love and childlike trust in God. She struggled with life in the convent,
but decided to make an effort to be charitable to all, especially those she
didn’t like. She performed little acts of charity always, and little sacrifices
not caring how unimportant they seemed. These acts helped her come to a
deeper understanding of her vocation.
She
wrote in her autobiography that she had always dreamed of being a missionary,
an Apostle, a martyr – yet she was a nun in a quiet cloister in France. How
could she fulfill these longings?
“Charity
gave me the key to my vocation. I understood that the Church had a Heart and
that this Heart was burning with love. I knew that one love drove the members
of the Church to action, that if this love were extinguished, the apostles
would have proclaimed the Gospel no longer, the martyrs would have shed their
blood no more. I understood that Love comprised all vocations, that Love was
everything, that it embraced all times and places...in a word, that it was
eternal! Then in the excess of my delirious joy, I cried out: O Jesus, my
Love...my vocation, at last I have found it...My vocation is Love!”
Thérèse
offered herself as a sacrificial victim to the merciful Love of God on June 9,
1895, the feast of the Most Holy Trinity and the following year, on the night
between Holy Thursday and Good Friday, she noticed the first symptoms of
Tuberculosis, the illness which would lead to her death.
Thérèse
recognized in her illness the mysterious visitation of the divine Spouse and
welcomed the suffering as an answer to her offering the previous year.
She also began to undergo a terrible trial of faith which lasted until her
death a year and a half later. “Her last words, ‘My God, I love you,’ are
the seal of her life,” said Pope John Paul II.
Since
her death, millions have been inspired by her ‘little way’ of loving God and
neighbor. Many miracles have been attributed to her intercession. She had
predicted during her earthly life that “My Heaven will be spent doing good on
Earth.”
Saint
Thérèse was proclaimed a Doctor of the Church by Pope John Paul II in 1997 -
100 years after her death at the age of 24. She is only the third woman to be
so proclaimed, after Saint Catherine of Siena and Saint Teresa of Avila.
St.
Thérèse wrote once, 'You know well enough that Our Lord does not look so much
at the greatness of our actions, nor even at their difficulty, but at the love
with which we do them."
LECTIO DIVINA: 26TH SUNDAY OF
ORDINARY TIME (A)
Lectio Divina:
Sunday, October 1, 2017
The parable of the two sons
Disobedient obedience and obedient disobedience
Matthew 21: 28-32
Disobedient obedience and obedient disobedience
Matthew 21: 28-32
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.
2. Reading
a) A key to guide the reading:
Jesus recounts a very common event in family life. One son says to the father, "I’m going!" but then does not go. Another son says, "I’m not going!" but then goes. Jesus asks his listeners to pay attention and express an opinion. In our reading let us be attentive so as to discover the precise point to which Jesus wishes to recall our attention.
Jesus recounts a very common event in family life. One son says to the father, "I’m going!" but then does not go. Another son says, "I’m not going!" but then goes. Jesus asks his listeners to pay attention and express an opinion. In our reading let us be attentive so as to discover the precise point to which Jesus wishes to recall our attention.
b) A division of the text
to help with the reading:
Mt. 21:28-31ª: The comparison
Mt 21:31b-32: The application of the comparison.
Mt. 21:28-31ª: The comparison
Mt 21:31b-32: The application of the comparison.
c) The text:
28-31a: 'What is your opinion? A man had two sons. He went and said to the first, "My boy, go and work in the vineyard today." He answered, "I will not go," but afterwards thought better of it and went. The man then went and said the same thing to the second who answered, "Certainly, sir," but did not go. Which of the two did the father's will?' They said, 'The first.'
31b-32: Jesus said to them, 'In truth I tell you, tax collectors and prostitutes are making their way into the kingdom of God before you. For John came to you, showing the way of uprightness, but you did not believe him, and yet the tax collectors and prostitutes did. Even after seeing that, you refused to think better of it and believe in him.
28-31a: 'What is your opinion? A man had two sons. He went and said to the first, "My boy, go and work in the vineyard today." He answered, "I will not go," but afterwards thought better of it and went. The man then went and said the same thing to the second who answered, "Certainly, sir," but did not go. Which of the two did the father's will?' They said, 'The first.'
31b-32: Jesus said to them, 'In truth I tell you, tax collectors and prostitutes are making their way into the kingdom of God before you. For John came to you, showing the way of uprightness, but you did not believe him, and yet the tax collectors and prostitutes did. Even after seeing that, you refused to think better of it and believe in him.
3. A moment of prayerful silence
so
that the Word of God may enter into us and enlighten our life.
4. Some questions
to
help us in our personal reflection.
a)
Which point in this story of the two sons most caught your attention?
Why?
b) To whom does Jesus address himself? Why does he tell this parable?
c) What is the main point underlined by Jesus in the attitude of the two sons?
d) What kind of obedience does Jesus suggest through this parable?
e) How exactly do the prostitutes and publicans get preference over the priests and elders?
f) And I, where am I? Am I among the prostitutes and sinners or among the priests and elders?
b) To whom does Jesus address himself? Why does he tell this parable?
c) What is the main point underlined by Jesus in the attitude of the two sons?
d) What kind of obedience does Jesus suggest through this parable?
e) How exactly do the prostitutes and publicans get preference over the priests and elders?
f) And I, where am I? Am I among the prostitutes and sinners or among the priests and elders?
5. A key to the reading
for
those who wish to go deeper into the text.
a) The context within which Matthew places these words of Jesus
(Matthew chapters 18-23):
*
The context of Matthew’s Gospel within which this parable is found is one of
tension and danger. After the Discourse
on the community (Mt 18:1-35), Jesus leaves Galilee, crosses
the Jordan and begins his last journey towards Jerusalem (Mt 19:1). Long before,
he had said that he was to go to Jerusalem to be apprehended and killed and
that then he would rise again (Mt 16:21; 17:22-23). Now the time has come to go
to the capital city and to face prison and death (Mt 20:17-19).
* When he arrives in Jerusalem, Jesus becomes the subject of conflict. On the one hand the people welcome him joyfully (Mt 21:1-11). Even children acclaim him when, with a prophetic gesture, he expels the sellers from the temple and he heals the blind and the lame (Mt 21:12-15). On the other hand the priests and doctors criticise him. They ask him to tell the children to keep quiet (Mt 21:15-16). The situation is so tense, that Jesus has to spend the night outside the city (Mt 21:17; cfr Jn 11:53-54). But the following day he goes back early in the morning and, on the road to the temple, curses the fig tree, symbol of Jerusalem, a fruitless tree bearing only leaves (Mt 21:18-22). He then goes into the temple and begins to teach the people.
* While he is speaking to the people, the authorities come to discuss with him. Jesus answers them one by one (Mt 21:33-22:45), the high priests and the elders Mt 21:23), the Pharisees (Mt 21:45; 22:41), the disciples of the Pharisees and of the Herodians (Mt 22:16), the Sadducees (Mt 22:23), the doctors of the law (Mt 22:35). Finally, Jesus denounces at length and in harsh terms the scribes and the Pharisees (Mt 23:1-36), followed by a tragic accusation against Jerusalem, the city that will not be converted (Mt 23:37-39). It is within this context of tension and danger that Jesus tells the parable of the two sons, the subject of our meditation.
* When he arrives in Jerusalem, Jesus becomes the subject of conflict. On the one hand the people welcome him joyfully (Mt 21:1-11). Even children acclaim him when, with a prophetic gesture, he expels the sellers from the temple and he heals the blind and the lame (Mt 21:12-15). On the other hand the priests and doctors criticise him. They ask him to tell the children to keep quiet (Mt 21:15-16). The situation is so tense, that Jesus has to spend the night outside the city (Mt 21:17; cfr Jn 11:53-54). But the following day he goes back early in the morning and, on the road to the temple, curses the fig tree, symbol of Jerusalem, a fruitless tree bearing only leaves (Mt 21:18-22). He then goes into the temple and begins to teach the people.
* While he is speaking to the people, the authorities come to discuss with him. Jesus answers them one by one (Mt 21:33-22:45), the high priests and the elders Mt 21:23), the Pharisees (Mt 21:45; 22:41), the disciples of the Pharisees and of the Herodians (Mt 22:16), the Sadducees (Mt 22:23), the doctors of the law (Mt 22:35). Finally, Jesus denounces at length and in harsh terms the scribes and the Pharisees (Mt 23:1-36), followed by a tragic accusation against Jerusalem, the city that will not be converted (Mt 23:37-39). It is within this context of tension and danger that Jesus tells the parable of the two sons, the subject of our meditation.
b) Commentary on the words of Jesus as found in Matthew:
Matthew
21:28-30: An example taken
from family life
* What is your opinion? This is a provocative question. Jesus asks his listeners to be attentive and to reply. In the context of the parable, the listeners invited to give their opinion are the high priests and elders of the people (Mt 21:23). These are the ones who, from fear of the people, would not give an answer to the question as to the origin of John the Baptist, whether he was from heaven or from earth (Mt 21:24-27). These are the ones who will seek a way to arrest him (Mt 21:45-46).
* A man had two sons. Jesus tells the story of a father who says to one of his sons "My boy, you go and work in the vineyard today". The young man replies, "Certainly, sir!" but then does not go. The father then says the same thing to his other son. This son replies, "I will not go!" but then goes. The listeners too are fathers of families and must have known these matters from personal experience.
* Which of the two did the father’s will? Jesus ends the parable making explicit his initial question. The priests and elders answer promptly, the second! The answer came quickly because the matter concerned a familiar situation, well known and evident, one that they experienced in their own families and, most probably, practised by them (and by all of us) when they were young. Thus, in reality, the answer was a judgement not on the two sons in the parable, but also on themselves. By answering, the second, they were judging their own attitudes. For, in times past, they had so often told their father, "I will not go!" but then went under pressure of circumstances or because remorse led them to do that which the father asked. In their reply they show themselves as if they were obedient children.
* This is precisely the function or the "trap" of the parable, namely, to bring the listeners to feel involved in the story, so that, using their own experience for criterion, they would come to a value judgement of the story told in the parable. This judgement will soon be used as a key to apply the parable to life. The same didactic procedure may be found also in the parable of the vineyard (Mt 21:41-46) and that of the debtors (Lk 7:40-46).
* What is your opinion? This is a provocative question. Jesus asks his listeners to be attentive and to reply. In the context of the parable, the listeners invited to give their opinion are the high priests and elders of the people (Mt 21:23). These are the ones who, from fear of the people, would not give an answer to the question as to the origin of John the Baptist, whether he was from heaven or from earth (Mt 21:24-27). These are the ones who will seek a way to arrest him (Mt 21:45-46).
* A man had two sons. Jesus tells the story of a father who says to one of his sons "My boy, you go and work in the vineyard today". The young man replies, "Certainly, sir!" but then does not go. The father then says the same thing to his other son. This son replies, "I will not go!" but then goes. The listeners too are fathers of families and must have known these matters from personal experience.
* Which of the two did the father’s will? Jesus ends the parable making explicit his initial question. The priests and elders answer promptly, the second! The answer came quickly because the matter concerned a familiar situation, well known and evident, one that they experienced in their own families and, most probably, practised by them (and by all of us) when they were young. Thus, in reality, the answer was a judgement not on the two sons in the parable, but also on themselves. By answering, the second, they were judging their own attitudes. For, in times past, they had so often told their father, "I will not go!" but then went under pressure of circumstances or because remorse led them to do that which the father asked. In their reply they show themselves as if they were obedient children.
* This is precisely the function or the "trap" of the parable, namely, to bring the listeners to feel involved in the story, so that, using their own experience for criterion, they would come to a value judgement of the story told in the parable. This judgement will soon be used as a key to apply the parable to life. The same didactic procedure may be found also in the parable of the vineyard (Mt 21:41-46) and that of the debtors (Lk 7:40-46).
Matthew
21:31-32: Application of
the parable
* I tell you solemnly, tax collectors and prostitutes are making their way into the kingdom of God before you! Using the reply given by the priests and elders as a key, Jesus applies the parable to the sinful silence of his listeners before the message of John the Baptist. The reply they gave becomes the sentence of their own condemnation. According to this sentence, it is the publicans and prostitutes who, at first, had said no to the father but then did the will of the Father, because they had received and accepted the message of John the Baptist as coming from God. Whereas they, the priests and elders, were the ones who, at first, had said yes to the father, but had not carried out that which the father had asked, because they would not accept the message of John the Baptist, not even in the face of so many who did accept it as from God.
* Thus, by means of the parable, Jesus turns everything upside down: those who were considered transgressors of the Law and therefore condemned, were in truth those who had obeyed God and tried to walk the way of justice, while those who considered themselves obedient to the Law of God, were in fact those who disobeyed God.
* The reason for this harsh judgement from Jesus lies in the fact that the religious authorities, priests and elders, would not believe that John the Baptist came from God. The publicans and the prostitutes, however, believed. This means that for Jesus the contemplative outlook, that is, the ability to recognise the active presence of God in persons and things of life, was not in the priests not even among their leaders, but it was in those who were despised as sinners and unclean. It is easy to understand why these authorities decided to apprehend and kill Jesus, in fact, "when they heard these parables, the chief priests and the scribes realised he was speaking about them" (Mt 21:45-46).
* Anyone who wished to apply this parable today, would probably provoke the same anger that Jesus did through his conclusion. The same thing happens today. Prostitutes, sinners, the ignorant, some women, children, lay people, workers, indios, black persons, prisoners, homosexuals, persons with AIDS, drunkards, drug addicts, divorced persons, married clergy, heretics, atheists, unmarried mothers, the unemployed, the illiterate, the sick, that is, all those marginalised as not part of the religious circle, these persons, frequently, have a sharper outlook in perceiving the way of justice rather than those of us who live all day in church and are part of the religious hierarchy. It is not because a person belongs to the religious hierarchy, therefore, that he or she has a pure outlook that allows him or her to perceive the things of God in life.
* I tell you solemnly, tax collectors and prostitutes are making their way into the kingdom of God before you! Using the reply given by the priests and elders as a key, Jesus applies the parable to the sinful silence of his listeners before the message of John the Baptist. The reply they gave becomes the sentence of their own condemnation. According to this sentence, it is the publicans and prostitutes who, at first, had said no to the father but then did the will of the Father, because they had received and accepted the message of John the Baptist as coming from God. Whereas they, the priests and elders, were the ones who, at first, had said yes to the father, but had not carried out that which the father had asked, because they would not accept the message of John the Baptist, not even in the face of so many who did accept it as from God.
* Thus, by means of the parable, Jesus turns everything upside down: those who were considered transgressors of the Law and therefore condemned, were in truth those who had obeyed God and tried to walk the way of justice, while those who considered themselves obedient to the Law of God, were in fact those who disobeyed God.
* The reason for this harsh judgement from Jesus lies in the fact that the religious authorities, priests and elders, would not believe that John the Baptist came from God. The publicans and the prostitutes, however, believed. This means that for Jesus the contemplative outlook, that is, the ability to recognise the active presence of God in persons and things of life, was not in the priests not even among their leaders, but it was in those who were despised as sinners and unclean. It is easy to understand why these authorities decided to apprehend and kill Jesus, in fact, "when they heard these parables, the chief priests and the scribes realised he was speaking about them" (Mt 21:45-46).
* Anyone who wished to apply this parable today, would probably provoke the same anger that Jesus did through his conclusion. The same thing happens today. Prostitutes, sinners, the ignorant, some women, children, lay people, workers, indios, black persons, prisoners, homosexuals, persons with AIDS, drunkards, drug addicts, divorced persons, married clergy, heretics, atheists, unmarried mothers, the unemployed, the illiterate, the sick, that is, all those marginalised as not part of the religious circle, these persons, frequently, have a sharper outlook in perceiving the way of justice rather than those of us who live all day in church and are part of the religious hierarchy. It is not because a person belongs to the religious hierarchy, therefore, that he or she has a pure outlook that allows him or her to perceive the things of God in life.
To throw light on the words of Jesus
* A new way of teaching people and to speak of God.
Jesus was not a scholar (Jn 7:15). Unlike the Apostle Paul, (Acts 23:3), he did not go to the high school in Jerusalem.
He came from the country, from Nazareth, a small town in Galilee. Now, this carpenter from Galilee, goes to Jerusalem and, without getting permission from the authorities, starts teaching the people in the square in front of the temple! He said new things. He spoke differently, divinely! The people were impressed by his way of teaching, "A new doctrine! Taught with authority! Different from that of the Scribes! (Mk 1:22.27). What Jesus did most was teach, it was a habit with him. Many times the Evangelists say that Jesus taught. If they do not always say what Jesus taught, it is not because they are not interested in the content, but because the content comes through not only in the teaching but also in the gestures and in his attitude to the people. The content is never separate from the person who communicates it. The goodness and love that come through in his way of acting and of being with others are part of the content. They are like the "tempera", good content without goodness is like spilt milk.
* Teaching through parables.
Jesus taught above all through parables. He had an extraordinary capacity to find comparisons in order to explain the things of God, things not so evident, by means of simple and clear examples, which the people knew and experienced in their lives, in their daily struggle to survive. This presupposes two things: keeping to the experiences of life and keeping to the things of God, of the Realm of God.
Usually, Jesus does not explain the parables, but says, "Those who have ears to hear, listen!" Or "You have heard. Now try to understand!" For instance, the farmer who hears the parable of the seed, says, "I know what the seed that falls on the ground is all about! But Jesus said that this is connected with the Realm of God. What does he mean?" We can then imagine the long conversations and discussions of the people. Once a bishop asked the community, "Jesus said that we must be like salt. What is salt used for?" The community discussed this and, finally, came up with more than ten purposes for salt! They then applied all this to the life of the community and discovered that to be salt is difficult and demanding. The parable had worked!
In some parables there are things that do not usually happen in life. For instance, when have we ever seen a shepherd leave ninety-nine sheep to go looking for the one that is lost? (Lk 15:4). When have we ever seen a father who welcomes his dissolute son with a feast and not a word to scold him? (Lk 15:20-24). Where have we ever seen a Samaritan who is better than a Levite or a priest? (Lk 10:29-37). In this way, the parable provokes thought. It invites us to be involved in the story and to reflect on ourselves, starting from the experience of life and then confronting this with God. It makes us discover from experience that God is present in our everyday life. The parable is a participative form of teaching, of educating. It does not present every little detail. It does not give all the facts, but entices us to discover. A parable changes our view; it makes us contemplatives, persons who delve into reality. Herein lies the novelty of Jesus’ teaching in parables. It is different from the teaching of the doctors who taught that God manifests himself only in the observance of the law. For Jesus, "The Realm of God is not the fruit of observance. The Realm of God is among you!" (Lk 17:21).
* A new way of teaching people and to speak of God.
Jesus was not a scholar (Jn 7:15). Unlike the Apostle Paul, (Acts 23:3), he did not go to the high school in Jerusalem.
He came from the country, from Nazareth, a small town in Galilee. Now, this carpenter from Galilee, goes to Jerusalem and, without getting permission from the authorities, starts teaching the people in the square in front of the temple! He said new things. He spoke differently, divinely! The people were impressed by his way of teaching, "A new doctrine! Taught with authority! Different from that of the Scribes! (Mk 1:22.27). What Jesus did most was teach, it was a habit with him. Many times the Evangelists say that Jesus taught. If they do not always say what Jesus taught, it is not because they are not interested in the content, but because the content comes through not only in the teaching but also in the gestures and in his attitude to the people. The content is never separate from the person who communicates it. The goodness and love that come through in his way of acting and of being with others are part of the content. They are like the "tempera", good content without goodness is like spilt milk.
* Teaching through parables.
Jesus taught above all through parables. He had an extraordinary capacity to find comparisons in order to explain the things of God, things not so evident, by means of simple and clear examples, which the people knew and experienced in their lives, in their daily struggle to survive. This presupposes two things: keeping to the experiences of life and keeping to the things of God, of the Realm of God.
Usually, Jesus does not explain the parables, but says, "Those who have ears to hear, listen!" Or "You have heard. Now try to understand!" For instance, the farmer who hears the parable of the seed, says, "I know what the seed that falls on the ground is all about! But Jesus said that this is connected with the Realm of God. What does he mean?" We can then imagine the long conversations and discussions of the people. Once a bishop asked the community, "Jesus said that we must be like salt. What is salt used for?" The community discussed this and, finally, came up with more than ten purposes for salt! They then applied all this to the life of the community and discovered that to be salt is difficult and demanding. The parable had worked!
In some parables there are things that do not usually happen in life. For instance, when have we ever seen a shepherd leave ninety-nine sheep to go looking for the one that is lost? (Lk 15:4). When have we ever seen a father who welcomes his dissolute son with a feast and not a word to scold him? (Lk 15:20-24). Where have we ever seen a Samaritan who is better than a Levite or a priest? (Lk 10:29-37). In this way, the parable provokes thought. It invites us to be involved in the story and to reflect on ourselves, starting from the experience of life and then confronting this with God. It makes us discover from experience that God is present in our everyday life. The parable is a participative form of teaching, of educating. It does not present every little detail. It does not give all the facts, but entices us to discover. A parable changes our view; it makes us contemplatives, persons who delve into reality. Herein lies the novelty of Jesus’ teaching in parables. It is different from the teaching of the doctors who taught that God manifests himself only in the observance of the law. For Jesus, "The Realm of God is not the fruit of observance. The Realm of God is among you!" (Lk 17:21).
6. Psalm 121
The contemplative eye discovers the presence of God in life
I
lift up my eyes to the hills.
From whence does my help come?
My help comes from the Lord,
who made heaven and earth.
He will not let your foot be moved,
he who keeps you will not slumber.
Behold, he who keeps Israel will neither slumber nor sleep.
The Lord is your keeper;
the Lord is your shade on your right hand.
The sun shall not smite you by day,
nor the moon by night.
The Lord will keep you from all evil;
he will keep your life.
The Lord will keep your going out and your coming in
from this time forth and for evermore.
From whence does my help come?
My help comes from the Lord,
who made heaven and earth.
He will not let your foot be moved,
he who keeps you will not slumber.
Behold, he who keeps Israel will neither slumber nor sleep.
The Lord is your keeper;
the Lord is your shade on your right hand.
The sun shall not smite you by day,
nor the moon by night.
The Lord will keep you from all evil;
he will keep your life.
The Lord will keep your going out and your coming in
from this time forth and for evermore.
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.
Không có nhận xét nào:
Đăng nhận xét