Solemnity of All Saints
Lectionary: 667
Lectionary: 667
I, John, saw another angel come up from the East,
holding the seal of the living God.
He cried out in a loud voice to the four angels
who were given power to damage the land and the sea,
"Do not damage the land or the sea or the trees
until we put the seal on the foreheads of the servants of our God."
I heard the number of those who had been marked with the seal,
one hundred and forty-four thousand marked
from every tribe of the children of Israel.
After this I had a vision of a great multitude,
which no one could count,
from every nation, race, people, and tongue.
They stood before the throne and before the Lamb,
wearing white robes and holding palm branches in their hands.
They cried out in a loud voice:
"Salvation comes from our God, who is seated on the throne,
and from the Lamb."
All the angels stood around the throne
and around the elders and the four living creatures.
They prostrated themselves before the throne,
worshiped God, and exclaimed:
"Amen. Blessing and glory, wisdom and thanksgiving,
honor, power, and might
be to our God forever and ever. Amen."
Then one of the elders spoke up and said to me,
"Who are these wearing white robes, and where did they come from?"
I said to him, "My lord, you are the one who knows."
He said to me,
"These are the ones who have survived the time of great distress;
they have washed their robes
and made them white in the Blood of the Lamb."
holding the seal of the living God.
He cried out in a loud voice to the four angels
who were given power to damage the land and the sea,
"Do not damage the land or the sea or the trees
until we put the seal on the foreheads of the servants of our God."
I heard the number of those who had been marked with the seal,
one hundred and forty-four thousand marked
from every tribe of the children of Israel.
After this I had a vision of a great multitude,
which no one could count,
from every nation, race, people, and tongue.
They stood before the throne and before the Lamb,
wearing white robes and holding palm branches in their hands.
They cried out in a loud voice:
"Salvation comes from our God, who is seated on the throne,
and from the Lamb."
All the angels stood around the throne
and around the elders and the four living creatures.
They prostrated themselves before the throne,
worshiped God, and exclaimed:
"Amen. Blessing and glory, wisdom and thanksgiving,
honor, power, and might
be to our God forever and ever. Amen."
Then one of the elders spoke up and said to me,
"Who are these wearing white robes, and where did they come from?"
I said to him, "My lord, you are the one who knows."
He said to me,
"These are the ones who have survived the time of great distress;
they have washed their robes
and made them white in the Blood of the Lamb."
Responsorial
PsalmPS 24:1BC-2, 3-4AB, 5-6
R. (see 6) Lord,
this is the people that longs to see your face.
The LORD's are the earth and its fullness;
the world and those who dwell in it.
For he founded it upon the seas
and established it upon the rivers.
R. Lord, this is the people that longs to see your face.
Who can ascend the mountain of the LORD?
or who may stand in his holy place?
One whose hands are sinless, whose heart is clean,
who desires not what is vain.
R. Lord, this is the people that longs to see your face.
He shall receive a blessing from the LORD,
a reward from God his savior.
Such is the race that seeks him,
that seeks the face of the God of Jacob.
R. Lord, this is the people that longs to see your face.
The LORD's are the earth and its fullness;
the world and those who dwell in it.
For he founded it upon the seas
and established it upon the rivers.
R. Lord, this is the people that longs to see your face.
Who can ascend the mountain of the LORD?
or who may stand in his holy place?
One whose hands are sinless, whose heart is clean,
who desires not what is vain.
R. Lord, this is the people that longs to see your face.
He shall receive a blessing from the LORD,
a reward from God his savior.
Such is the race that seeks him,
that seeks the face of the God of Jacob.
R. Lord, this is the people that longs to see your face.
Reading 21 JN 3:1-3
Beloved:
See what love the Father has bestowed on us
that we may be called the children of God.
Yet so we are.
The reason the world does not know us
is that it did not know him.
Beloved, we are God's children now;
what we shall be has not yet been revealed.
We do know that when it is revealed we shall be like him,
for we shall see him as he is.
Everyone who has this hope based on him makes himself pure,
as he is pure.
See what love the Father has bestowed on us
that we may be called the children of God.
Yet so we are.
The reason the world does not know us
is that it did not know him.
Beloved, we are God's children now;
what we shall be has not yet been revealed.
We do know that when it is revealed we shall be like him,
for we shall see him as he is.
Everyone who has this hope based on him makes himself pure,
as he is pure.
AlleluiaMT 11:28
R. Alleluia,
alleluia.
Come to me, all you who labor and are burdened,
And I will give you rest, says the Lord.
R. Alleluia, alleluia.
Come to me, all you who labor and are burdened,
And I will give you rest, says the Lord.
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."
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)
SOLEMNITY OF ALL SAINTS
WEDNESDAY, NOVEMBER 1, MATTHEW 5:1-12a
Holy Day of Obligation
(Revelation 7:2-4, 9-14; Psalm 24; 1 John 3:1-3)
WEDNESDAY, NOVEMBER 1, MATTHEW 5:1-12a
Holy Day of Obligation
(Revelation 7:2-4, 9-14; Psalm 24; 1 John 3:1-3)
KEY VERSE: "Rejoice and be glad, for your reward will be great in heaven" (v 12).
TO KNOW: In his Sermon on the Mount, Jesus revealed the character that he expected from his followers. The "Beatitudes," which Jesus exalted, was the attitude of trust and humility represented by the poor, the suffering and persecuted. At the time of Jesus, affliction was thought to be punishment for one's sins, and good health and material prosperity were seen as rewards for one's righteousness. Jesus reversed human expectations of those who were thought to be fortunate. He announced that true happiness (Greek: makarios – blessed) was not found in wealth and power. Jesus promised eternal reward for all who humbly sought God's will despite hardships. But the "blessedness" that the disciples received is not some future glory; it is the blessedness that exists in the here and now. Jesus exemplified every Beatitude. He was poor (Mt 8:20) and 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 kingdom (27:50). He gave us the ideal that every Christian should constantly pursue in order to be holy people, worthy of God's reign.
TO LOVE: Which of the Beatitudes do I most need to put into practice today?
TO SERVE: Saints of God, help me to imitate your righteous and holy lives.
Wednesday 1
November 2017
All Saints.
Apocalypse
7:2-4, 9-14. Psalm 23(24):1-6. 1 John 3:1-3. Matthew 5:1-12.
Lord, this
is the people that longs to see your face — Psalm 23(24):1-6.
Lord, this
is the people that longs to see your face
All Saints Day reminds us that,
though pygmies among giants, we are joined to all the saints whom God has
called through Jesus. The Beatitudes describe the different ways in which
holiness is given shape in our lives.
During the Year of Mercy last
year, we were invited to reflect especially on the phrase, ‘Blessed are the
merciful, they will be shown mercy’. We know from experience how miserable we
become when we are harsh and judgmental. Our bad-smell face and laser lips hurt
us more than they do the people we judge. When we are merciful, too, we know
that our spirit becomes more expansive.
If being merciful becomes a habit,
other people will cut us more slack. As with the other Beatitudes, mercy is
God’s gift, a precious gift to pray for and to be thankful for when it is
given. Indeed gratitude is the midwife of mercy.
ALL SAINTS' DAY
The Solemnity of All Saints is celebrated on the first of
November. It was instituted to honour all of the saints, both known and
unknown, and, according to Pope Urban IV, to supply any deficiencies in
the faithful's celebration of saints' feasts during the year.
In
the early days of the Church, the Christians were accustomed to solemnize the
anniversary of a martyr's death for Christ at the place of martyrdom. In the
fourth century, neighbouring dioceses began to interchange feasts, to transfer
relics, to divide them, and to join in a common feast; as is shown by the
invitation of Saint Basil of Caesarea (397) to the bishops of the province of
Pontus. Frequently groups of martyrs suffered on the same day, which naturally
led to a joint commemoration.
In
the persecution of Diocletian, the number of martyrs became so great that a
separate day could not be assigned to each, but the Church, feeling that every
martyr should be venerated, appointed a common day for all. The first trace of
this we find is in Antioch on the Sunday after Pentecost. We also find mention
of a common day in a sermon of Saint Ephrem the Syrian (373), and in the 74th
homily of Saint John Chrysostom (407).
At
first only martyrs and Saint John the Baptist were honoured by a special day in
the Liturgical Calendar. Other saints were added gradually, and increased in
number when a regular process of canonization was established.
Still,
as early as 411 there is in the Chaldean Calendar a "Commemoratio
Confessorum" for the Friday after Easter. In the west, Pope Boniface IV on
May 13, 609 or 610, consecrated the Pantheon in Rome to the Blessed Virgin
and all the martyrs, ordering an anniversary. Gregory III (731-741) consecrated
a chapel in the Basilica of Saint Peter to all the saints and fixed the anniversary
for November 1.
A
basilica of the Apostles already existed in Rome, and its dedication was
annually remembered on May 1. Gregory IV (827-844) extended the celebration on
November 1 to the entire Church. The vigil seems to have been held as early as
the feast itself. The octave was added by Sixtus IV (1471-84).
Francis Merseman, from the Catholic Encyclopedia, copyright 1907.
LECTIO DIVINA: ALL SAINTS -
MATTHEW 5,1-12A
Lectio Divina:
Wednesday, November 1, 2017
The
Beatitudes
Matthew 5:1-12
Matthew 5:1-12
1. Listening to the text
a) Opening prayer:
Lord, the meaning of our life is to seek
your Word, which came to us in the person of Christ. Make me capable of
welcoming what is new in the Gospel of the Beatitudes, so that I may change my
life. I would know nothing about you were it not for the light of the words
spoken by your Son Jesus, who came to tell us of your marvels. When I am weak,
if I go to Him, the Word of God, then I become strong. When I act foolishly,
the wisdom of His Gospel restores me to relish God and the kindness of His
love. He guides me to the paths of life. When some deformity appears in me, I
reflect on His Word and the image of my personality becomes beautiful. When
solitude tries to make me dry, my spiritual marriage to Him makes my life
fruitful. When I discover some sadness or unhappiness in myself, the thought of
Him, my only good, opens the way to joy. Therese of the Child Jesus has a
saying that sums up the desire for holiness as an intense search for God and a
listening to others: "If you are nothing, remember that Jesus is all. You
must therefore lose your little nothing into His infinite all and think of
nothing else but this uniquely lovable all…" (Letters, 87, to Marie
Guérin).
b) Reading the Gospel:
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 recognized 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 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 recognized 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.
c) A moment of prayerful silence:
It is important to be able to listen in
deep silence so that the word of Christ may speak to us and so that the Word
made flesh may dwell in us and us in him. It is only in silent hearts that the
Word of God can take root and, on this Solemnity of All Saints, become flesh in
us.
2. Light shed on the Word (lectio)
a) The context:
Jesus’ words on the Beatitudes that
Matthew drew from his sources were condensed in short and isolated phrases, and
The Evangelist has placed them in a broader context which Biblical scholars
call the “sermon on the mount” (chapters 5-7). This sermon is considered
to be like the statutes or Magna Carta that Jesus gave to the
community as a normative and binding word that defines a Christian.
The many themes contained in this long
sermon are not to be seen as collection of exhortations, but rather as a clear
and radical indication of the new attitude of the disciples towards God,
oneself, and the brothers and sisters. Some expressions used by Jesus may seem
exaggerated, but they are used to stress reality and thus are realistic in the
context, although not so in a literary sense. For instance in vv.29-30: "If
your right eye should be your downfall, tear it out and throw it away; for it
will do you less harm to lose one part of yourself than to have your whole body
thrown into hell. And if your right hand should be your downfall, cut it off
and throw it away, for it will do you less harm to lose one part of yourself
than to have your whole body go to hell". This manner of speaking
indicates the effect to be created in the reader, who must understand Jesus’
words correctly and not distort their meaning.
Our focus, for liturgical reasons, will
be on the first part of the “sermon on the mount”. That is the part
dealing with the proclamation of the beatitudes (Mt 5:1-12).
b) Some details:
Matthew invites the reader to listen to
the beatitudes proclaimed by Jesus with a rich concentration of details. First
he indicates the place where Jesus proclaims His sermon: “Jesus went onto
the mountain” (5:1). That is why exegetes call this the “sermon on the
mount” even though Luke places this sermon on level ground (Lk 6:20-26).
The geographic location of the “mountain” could be a veiled reference to
an episode in the OT quite like this, when Moses proclaims the Decalogue on
mount Sinai. It is possible that Matthew wishes to present Jesus as the new
Moses who proclaims the new law.
Another detail that strikes us is the
physical posture of Jesus who proclaims His words: “when He was seated”.
This posture confers upon Him a note of authority in the legislative sense. The
disciples and the “crowd” gather around him. This detail shows what Jesus had
to say was for all to hear. We note that Jesus’ words do not present impossible
matters, nor are they addressed to a special group of people, nor do they mean
to establish a code of ethics exclusively for His inner circle. Jesus’ demands
are concrete, binding and decisively radical.
Someone branded Jesus’ sermon as
follows: "For me, this is the most important text in the history of
humankind. It is addressed to all, believers and non, and after twenty
centuries it is still the only light still shining in the darkness of violence,
fear and solitude in which the West finds itself because of its pride and
selfishness" (Gilbert Cesbron).
The word “blessed” (in Greek makarioi)
in our context does not say “softly” but cries out happiness found throughout
the Bible. For instance, in the OT, those called “blessed” are those who
live out the precepts of Wisdom (Sir 25,7-10). The prayerful person of the
Psalms defines “blessed” as those who “fear”, or more precisely
those who love the Lord, expressing this love in the observance of the precepts
contained in the word of God (Sal 1,1; 128,1).
Matthew’s originality lies in adding a
secondary phrase that specifies each beatitude. For instance, the main
assertion “blessed are the poor in spirit” is clarified by an added
phrase “for theirs is the kingdom of heaven”. Another difference with
the OT is that Jesus’ words proclaim a saving blessedness here and now and
without any limitations. For Jesus, all can attain happiness on condition that
they remain united to Him.
c) The first three beatitudes:
i) The
first cry concerns the poor: “How blessed are the poor in spirit, the
kingdom of heaven is theirs”. The reader may be shocked. How can the poor
be happy? In the Bible, the poor are those who empty themselves of themselves
and, above all, renounce the presumption of building their own present and
future alone. They leave room for, and focus on, God’s project and His Word.
The poor, always in the biblical sense, is not someone closed in on himself,
miserable and negative, but someone who nurtures being open to God and to
others. God is all his/her treasure. We could say with St.Teresa of Avila that
“God alone suffices!”,.
A great modern spiritual author described poverty as follows: "As long as one does not empty one’s heart, God cannot fill it with Himself. As you empty your heart, so does the Lord fill it. Poverty is emptiness, not only in what concerns the future but also the past. Not a regret or memory, not a worry or wish! God is not in the past, God is not in the future: He is in the present! Leave your past to God, leave your future to God. Your poverty is to live the present, the Presence of God who is Eternity” (Divo Barsotti).
This is the first beatitude, not just because it is the first of many, but because it seems to encapsulate all the others in their diversity.
A great modern spiritual author described poverty as follows: "As long as one does not empty one’s heart, God cannot fill it with Himself. As you empty your heart, so does the Lord fill it. Poverty is emptiness, not only in what concerns the future but also the past. Not a regret or memory, not a worry or wish! God is not in the past, God is not in the future: He is in the present! Leave your past to God, leave your future to God. Your poverty is to live the present, the Presence of God who is Eternity” (Divo Barsotti).
This is the first beatitude, not just because it is the first of many, but because it seems to encapsulate all the others in their diversity.
ii) ”Blessed
are those who mourn; they shall be comforted”. One can mourn because
ofgreat pain or suffering. This underlines the fact that we are dealing with a
serious situation even though the motives or the cause are not mentioned. If we
wish to identify today “those who mourn”, we could think of all the Christians
who hold dear the demands of the kingdom and suffer because of many negative
stories in the Church rather than focus on holiness. For them, the
Church seems to present divisions and lacerations. They may also be those who
suffer because of their sins and inconsistencies and who, in some way, slow down
their conversion. To these, only God can bring the news of “consolation”.
iii) ”Blessed
are the gentle, they shall inherit the earth”. The third beatitude is about
gentleness. This is a quality that is not popular today. For many it has
a negative connotation and is taken for weakness or the kind of
imperturbability that knows how to calculatingly control one’s emotions. What
does the word “gentle” mean in the Bible? The gentle are remembered as those
who enjoy great peace (Ps 37:10), are happy, blessed, and loved by God. They
are also contrasted with evildoers, the ungodly, and sinners. Thus the OT gives
us a wealth of meanings that do not allow for one single definition.
In the NT, the first time we meet the word is in Mt 11:29: “Learn from me because I am gentle and humble of heart”. A second time is in Mt 21:5, when Matthew describes Jesus’ entry into Jerusalem and cites the prophet Zechariah in 2:9: “Behold your servant comes to you, meek [gentle]”. Truly, Matthew’s Gospel may be described as the Gospel of gentleness.
Paul also says that gentleness is an identifying quality of the Christian. In 2 Corinthians 10:1 he exhorts believers “I urge you by the meekness and gentleness of Christ”. In Galatians 5:22 gentleness is considered one of the fruits of the Holy Spirit in the heart of believers and consists in being meek, moderate, slow to punish, kind and patient towards others. Again in Ephesians 4:32 and Colossians 3:12 gentleness is an attitude that is part of the Christian and a sign of the new man in Christ.
Finally, an eloquent witness comes from 1 Peter 3:3-4: “Whose adorning let it not be the outward adorning of braiding the hair, and of wearing jewels of gold, or of putting on apparel; but let it be the hidden man of the heart, in the incorruptible apparel of a meek and quiet spirit, which is in the sight of God of great price.”.
How does Jesus use the word “gentle”? A truly enlightening definition is the one given by the gentle person of Cardinal Carlo Maria Martini: “The gentle person, according to the beatitudes, is one who, in spite of the fervor of his/her feelings, remains docile and calm, not possessive, interiorly free, always extremely respectful of the mystery of freedom, imitating God in this respect who does everything with respect for the person, and urges the person to obedience without ever using violence. Gentleness is opposed to all forms of material or moral arrogance, it gains the victory of peace over war, of dialogue over imposition”.
To this wise interpretation we add that of another famous exegete: “The gentleness spoken of in the beatitudes is none other than that aspect of humility that manifests itself in practical affability in one’s dealings with the other. Such gentleness finds its image and its perfect model in the person of Jesus, gentle and humble of heart. Truly, such gentleness seems to us like a form of charity, patient and delicately attentive towards others” (Jacques Dupont).
In the NT, the first time we meet the word is in Mt 11:29: “Learn from me because I am gentle and humble of heart”. A second time is in Mt 21:5, when Matthew describes Jesus’ entry into Jerusalem and cites the prophet Zechariah in 2:9: “Behold your servant comes to you, meek [gentle]”. Truly, Matthew’s Gospel may be described as the Gospel of gentleness.
Paul also says that gentleness is an identifying quality of the Christian. In 2 Corinthians 10:1 he exhorts believers “I urge you by the meekness and gentleness of Christ”. In Galatians 5:22 gentleness is considered one of the fruits of the Holy Spirit in the heart of believers and consists in being meek, moderate, slow to punish, kind and patient towards others. Again in Ephesians 4:32 and Colossians 3:12 gentleness is an attitude that is part of the Christian and a sign of the new man in Christ.
Finally, an eloquent witness comes from 1 Peter 3:3-4: “Whose adorning let it not be the outward adorning of braiding the hair, and of wearing jewels of gold, or of putting on apparel; but let it be the hidden man of the heart, in the incorruptible apparel of a meek and quiet spirit, which is in the sight of God of great price.”.
How does Jesus use the word “gentle”? A truly enlightening definition is the one given by the gentle person of Cardinal Carlo Maria Martini: “The gentle person, according to the beatitudes, is one who, in spite of the fervor of his/her feelings, remains docile and calm, not possessive, interiorly free, always extremely respectful of the mystery of freedom, imitating God in this respect who does everything with respect for the person, and urges the person to obedience without ever using violence. Gentleness is opposed to all forms of material or moral arrogance, it gains the victory of peace over war, of dialogue over imposition”.
To this wise interpretation we add that of another famous exegete: “The gentleness spoken of in the beatitudes is none other than that aspect of humility that manifests itself in practical affability in one’s dealings with the other. Such gentleness finds its image and its perfect model in the person of Jesus, gentle and humble of heart. Truly, such gentleness seems to us like a form of charity, patient and delicately attentive towards others” (Jacques Dupont).
3. The word enlightens me (to meditate)
a) Am I able to accept those little
signs of poverty in my regard? For instance, the poverty of poor health and
little indispositions? Do I make exorbitant demands?
b) Am I able to accept my poverty and fragility?
c) Do I pray like a poor person, as one who asks with humility the grace of God, His pardon and His mercy?
d) Inspired by Jesus’ message concerning gentleness, do I renounce violence, vengeance and a vengeful spirit?
e) Do I encourage, in families and in my place of work, a spirit of kindness, gentleness and peace?
f) Do I pay back malice and insults with evil?
g) Do I look after the weakest who cannot defend themselves? Am I patient with old people? Do I welcome lonely strangers who are often exploited at work?
b) Am I able to accept my poverty and fragility?
c) Do I pray like a poor person, as one who asks with humility the grace of God, His pardon and His mercy?
d) Inspired by Jesus’ message concerning gentleness, do I renounce violence, vengeance and a vengeful spirit?
e) Do I encourage, in families and in my place of work, a spirit of kindness, gentleness and peace?
f) Do I pay back malice and insults with evil?
g) Do I look after the weakest who cannot defend themselves? Am I patient with old people? Do I welcome lonely strangers who are often exploited at work?
4. To Pray
a) Psalm 23:
The Psalm seems to rotate around the
title “The Lord is my shepherd”. The saints are the image of the flock on the
way: they are accompanied by the goodness and loyalty of God, until they
finally reach the house of the Father (L.Alonso
Schökel, I salmi della fiducia, Dehoniana libri, Bologna 2006, 54)
Yahweh is my shepherd,
I lack nothing.
I lack nothing.
In grassy meadows He lets me lie.
By tranquil streams He leads me
to restore my spirit.
He guides me in paths of saving justice as befits His name.
By tranquil streams He leads me
to restore my spirit.
He guides me in paths of saving justice as befits His name.
Even were I to walk in a ravine as dark
as death
I should fear no danger,
for you are at my side.
Your staff and your crook are there to soothe me.
I should fear no danger,
for you are at my side.
Your staff and your crook are there to soothe me.
You prepare a table for me under the
eyes of my enemies;
you anoint my head with oil;
my cup brims over.
you anoint my head with oil;
my cup brims over.
Kindness and faithful love pursue me
every day of my life.
I make my home in the house of Yahweh
for all time to come.
I make my home in the house of Yahweh
for all time to come.
(The common translation of psalm
23:
The Lord is my shepherd,
I shall not want;
he makes me lie down in green pastures.
He leads me beside still waters;
he restores my soul.
He leads me in paths of righteousness for His name's sake.
Even though I walk through the valley of the shadow of death,
I fear no evil;
for thou art with me;
thy rod and thy staff, they comfort me.
Thou preparest a table before me
in the presence of my enemies;
thou anointest my head with oil, my cup overflows.
Surely goodness and mercy shall follow me all the days of my life;
and I shall dwell in the house of the Lord for ever.)
I shall not want;
he makes me lie down in green pastures.
He leads me beside still waters;
he restores my soul.
He leads me in paths of righteousness for His name's sake.
Even though I walk through the valley of the shadow of death,
I fear no evil;
for thou art with me;
thy rod and thy staff, they comfort me.
Thou preparest a table before me
in the presence of my enemies;
thou anointest my head with oil, my cup overflows.
Surely goodness and mercy shall follow me all the days of my life;
and I shall dwell in the house of the Lord for ever.)
b) Closing prayer:
Lord Jesus, you show us the way of the
beatitudes so that we may come to that happiness that is fullness of life and
thus holiness. We are all called to holiness, but the only treasure of the
saints is God. Your Word, Lord, calls saints all those who in baptism were
chosen by your love of a Father, to be conformed to Christ. Grant, Lord, that
by your grace we may achieve this conformity to Jesus Christ. We thank you,
Lord, for the saints you have placed on our way and who manifest your love. We
ask for your pardon if we have tarnished your face in us and denied our calling
to be saints.