Twenty-eighth Sunday in Ordinary Time
Lectionary: 142
Lectionary: 142
On this mountain the LORD of hosts
will provide for all peoples
a feast of rich food and choice wines,
juicy, rich food and pure, choice wines.
On this mountain he will destroy
the veil that veils all peoples,
the web that is woven over all nations;
he will destroy death forever.
The Lord GOD will wipe away
the tears from every face;
the reproach of his people he will remove
from the whole earth; for the LORD has spoken.
On that day it will be said:
"Behold our God, to whom we looked to save us!
This is the LORD for whom we looked;
let us rejoice and be glad that he has saved us!"
For the hand of the LORD will rest on this mountain.
will provide for all peoples
a feast of rich food and choice wines,
juicy, rich food and pure, choice wines.
On this mountain he will destroy
the veil that veils all peoples,
the web that is woven over all nations;
he will destroy death forever.
The Lord GOD will wipe away
the tears from every face;
the reproach of his people he will remove
from the whole earth; for the LORD has spoken.
On that day it will be said:
"Behold our God, to whom we looked to save us!
This is the LORD for whom we looked;
let us rejoice and be glad that he has saved us!"
For the hand of the LORD will rest on this mountain.
Responsorial
PsalmPS 23:1-3A, 3B-4, 5, 6
R. (6cd) I shall
live in the house of the Lord all the days of my life.
The LORD is my shepherd; I shall not want.
In verdant pastures he gives me repose;
beside restful waters he leads me;
he refreshes my soul.
R. I shall live in the house of the Lord all the days of my life.
He guides me in right paths
for his name's sake.
Even though I walk in the dark valley
I fear no evil; for you are at my side
with your rod and your staff
that give me courage.
R. I shall live in the house of the Lord all the days of my life.
You spread the table before me
in the sight of my foes;
you anoint my head with oil;
my cup overflows.
R. I shall live in the house of the Lord all the days of my life.
Only goodness and kindness follow me
all the days of my life;
and I shall dwell in the house of the LORD
for years to come.
R. I shall live in the house of the Lord all the days of my life.
The LORD is my shepherd; I shall not want.
In verdant pastures he gives me repose;
beside restful waters he leads me;
he refreshes my soul.
R. I shall live in the house of the Lord all the days of my life.
He guides me in right paths
for his name's sake.
Even though I walk in the dark valley
I fear no evil; for you are at my side
with your rod and your staff
that give me courage.
R. I shall live in the house of the Lord all the days of my life.
You spread the table before me
in the sight of my foes;
you anoint my head with oil;
my cup overflows.
R. I shall live in the house of the Lord all the days of my life.
Only goodness and kindness follow me
all the days of my life;
and I shall dwell in the house of the LORD
for years to come.
R. I shall live in the house of the Lord all the days of my life.
Reading 2PHIL 4:12-14, 19-20
Brothers and sisters:
I know how to live in humble circumstances;
I know also how to live with abundance.
In every circumstance and in all things
I have learned the secret of being well fed and of going hungry,
of living in abundance and of being in need.
I can do all things in him who strengthens me.
Still, it was kind of you to share in my distress.
My God will fully supply whatever you need,
in accord with his glorious riches in Christ Jesus.
To our God and Father, glory forever and ever. Amen.
I know how to live in humble circumstances;
I know also how to live with abundance.
In every circumstance and in all things
I have learned the secret of being well fed and of going hungry,
of living in abundance and of being in need.
I can do all things in him who strengthens me.
Still, it was kind of you to share in my distress.
My God will fully supply whatever you need,
in accord with his glorious riches in Christ Jesus.
To our God and Father, glory forever and ever. Amen.
AlleluiaCF. EPH 1:17-18
R. Alleluia,
alleluia.
May the Father of our Lord Jesus Christ
enlighten the eyes of our hearts,
so that we may know what is the hope
that belongs to our call.
R. Alleluia, alleluia.
May the Father of our Lord Jesus Christ
enlighten the eyes of our hearts,
so that we may know what is the hope
that belongs to our call.
R. Alleluia, alleluia.
GospelMT 22:1-14
Jesus again in reply spoke to the chief priests and elders of the
people
in parables, saying,
"The kingdom of heaven may be likened to a king
who gave a wedding feast for his son.
He dispatched his servants
to summon the invited guests to the feast,
but they refused to come.
A second time he sent other servants, saying,
'Tell those invited: "Behold, I have prepared my banquet,
my calves and fattened cattle are killed,
and everything is ready; come to the feast."'
Some ignored the invitation and went away,
one to his farm, another to his business.
The rest laid hold of his servants,
mistreated them, and killed them.
The king was enraged and sent his troops,
destroyed those murderers, and burned their city.
Then he said to his servants, 'The feast is ready,
but those who were invited were not worthy to come.
Go out, therefore, into the main roads
and invite to the feast whomever you find.'
The servants went out into the streets
and gathered all they found, bad and good alike,
and the hall was filled with guests.
But when the king came in to meet the guests,
he saw a man there not dressed in a wedding garment.
The king said to him, 'My friend, how is it
that you came in here without a wedding garment?'
But he was reduced to silence.
Then the king said to his attendants, 'Bind his hands and feet,
and cast him into the darkness outside,
where there will be wailing and grinding of teeth.'
Many are invited, but few are chosen."
in parables, saying,
"The kingdom of heaven may be likened to a king
who gave a wedding feast for his son.
He dispatched his servants
to summon the invited guests to the feast,
but they refused to come.
A second time he sent other servants, saying,
'Tell those invited: "Behold, I have prepared my banquet,
my calves and fattened cattle are killed,
and everything is ready; come to the feast."'
Some ignored the invitation and went away,
one to his farm, another to his business.
The rest laid hold of his servants,
mistreated them, and killed them.
The king was enraged and sent his troops,
destroyed those murderers, and burned their city.
Then he said to his servants, 'The feast is ready,
but those who were invited were not worthy to come.
Go out, therefore, into the main roads
and invite to the feast whomever you find.'
The servants went out into the streets
and gathered all they found, bad and good alike,
and the hall was filled with guests.
But when the king came in to meet the guests,
he saw a man there not dressed in a wedding garment.
The king said to him, 'My friend, how is it
that you came in here without a wedding garment?'
But he was reduced to silence.
Then the king said to his attendants, 'Bind his hands and feet,
and cast him into the darkness outside,
where there will be wailing and grinding of teeth.'
Many are invited, but few are chosen."
Or MT 22:1-10
Jesus again in reply spoke to the chief priests and elders of the people
in parables, saying,
"The kingdom of heaven may be likened to a king
who gave a wedding feast for his son.
He dispatched his servants
to summon the invited guests to the feast,
but they refused to come.
A second time he sent other servants, saying,
'Tell those invited: "Behold, I have prepared my banquet,
my calves and fattened cattle are killed,
and everything is ready; come to the feast."'
Some ignored the invitation and went away,
one to his farm, another to his business.
The rest laid hold of his servants,
mistreated them, and killed them.
The king was enraged and sent his troops,
destroyed those murderers, and burned their city.
Then he said to his servants, 'The feast is ready,
but those who were invited were not worthy to come.
Go out, therefore, into the main roads
and invite to the feast whomever you find.'
The servants went out into the streets
and gathered all they found, bad and good alike,
and the hall was filled with guests."
in parables, saying,
"The kingdom of heaven may be likened to a king
who gave a wedding feast for his son.
He dispatched his servants
to summon the invited guests to the feast,
but they refused to come.
A second time he sent other servants, saying,
'Tell those invited: "Behold, I have prepared my banquet,
my calves and fattened cattle are killed,
and everything is ready; come to the feast."'
Some ignored the invitation and went away,
one to his farm, another to his business.
The rest laid hold of his servants,
mistreated them, and killed them.
The king was enraged and sent his troops,
destroyed those murderers, and burned their city.
Then he said to his servants, 'The feast is ready,
but those who were invited were not worthy to come.
Go out, therefore, into the main roads
and invite to the feast whomever you find.'
The servants went out into the streets
and gathered all they found, bad and good alike,
and the hall was filled with guests."
Meditation: They
would not come to the feast!
What can a royal wedding party tell us about God's
kingdom? One of the most beautiful images used in the Scriptures to depict what
heaven is like is the wedding celebration and royal feast given by the King for
his newly-wed son and bride. Whatever grand feast we can imagine on earth,
heaven is the feast of all feasts because the Lord of heaven and earth invites
us to the most important banquet of all - not simply as bystanders or guests -
but as members of Christ's own body, his bride the church! The last book in the
Bible ends with an invitation to the wedding feast of the Lamb - the Lord Jesus
who offered his life as an atoning sacrifice for our sins and who now reigns as
King of Kings and Lord of Lords. The Spirit and the Bride say, Come! (Revelations
22:17). The Lord Jesus invites us to be united with himself in his
heavenly kingdom of peace and righteousness.
Whose interests come first - God or mine?
Why does Jesus' parable of the marriage feast seem to focus on an angry king who ends up punishing those who refused his invitation and who mistreated his servants? Jesus' parable contains two stories. The first has to do with the original guests invited to the marriage feast. The king had sent out invitations well in advance to his subjects, so they would have plenty of time to prepare for coming to the feast. How insulting for the invited guests to then refuse when the time for celebrating came! They made light of the King's request because they put their own interests above his. They not only insulted the King but the heir to the throne as well. The king's anger is justified because they openly refused to give the king the honor he was due. Jesus directed this warning to the Jews of his day, both to convey how much God wanted them to share in the joy of his kingdom, but also to give a warning about the consequences of refusing his Son, their Messiah and Savior.
Why does Jesus' parable of the marriage feast seem to focus on an angry king who ends up punishing those who refused his invitation and who mistreated his servants? Jesus' parable contains two stories. The first has to do with the original guests invited to the marriage feast. The king had sent out invitations well in advance to his subjects, so they would have plenty of time to prepare for coming to the feast. How insulting for the invited guests to then refuse when the time for celebrating came! They made light of the King's request because they put their own interests above his. They not only insulted the King but the heir to the throne as well. The king's anger is justified because they openly refused to give the king the honor he was due. Jesus directed this warning to the Jews of his day, both to convey how much God wanted them to share in the joy of his kingdom, but also to give a warning about the consequences of refusing his Son, their Messiah and Savior.
An invitation we cannot refuse!
The second part of the story focuses on those who had no claim on the king and who would never have considered getting such an invitation. The "good and the bad" along the highways certainly referred to the Gentiles (non-Jews) and to sinners. This is certainly an invitation of grace - undeserved, unmerited favor and kindness! But this invitation also contains a warning for those who refuse it or who approach the wedding feast unworthily. God's grace is a free gift, but it is also an awesome responsibility.
The second part of the story focuses on those who had no claim on the king and who would never have considered getting such an invitation. The "good and the bad" along the highways certainly referred to the Gentiles (non-Jews) and to sinners. This is certainly an invitation of grace - undeserved, unmerited favor and kindness! But this invitation also contains a warning for those who refuse it or who approach the wedding feast unworthily. God's grace is a free gift, but it is also an awesome responsibility.
Cheap grace or costly grace?
Dieterich Bonhoeffer, a Lutheran pastor and theologian in Germany who died for his faith under Hitler's Nazi rule, contrasted "cheap grace" and "costly grace".
Dieterich Bonhoeffer, a Lutheran pastor and theologian in Germany who died for his faith under Hitler's Nazi rule, contrasted "cheap grace" and "costly grace".
"Cheap grace is the grace we bestow
on ourselves... the preaching of forgiveness without requiring repentance...
grace without discipleship, grace without the cross, grace without Jesus
Christ, living and incarnate... Costly grace is the gospel which must be sought
again and again, the gift which must be asked for, the door at which a man must
knock. Such grace is costly because it calls us to follow Jesus Christ. It is
costly because it costs a man his life, and it is grace because it gives a man
the only true life."
God invites each of us as
his friends to his heavenly banquet that we may celebrate with him and share in
his joy. Are you ready to feast at the Lord's banquet table?
"Lord Jesus, may I always know the joy of living
in your presence and grow in the hope of seeing you face to face in your
everlasting kingdom."
Daily Quote from the early church fathers: A guest with no wedding garment, by John
Chrysostom (347-407 AD)
"But since you have already come into the house
of the marriage feast, our holy church, as a result of God's generosity, be
careful, my friends, lest when the King enters he find fault with some aspect
of your heart's clothing. We must consider what comes next with great fear in
our hearts. But the king came in to look at the guests and saw there a person
not clothed in a wedding garment. What do we think is meant by the wedding
garment, dearly beloved? For if we say it is baptism or faith, is there anyone
who has entered this marriage feast without them? A person is outside because
he has not yet come to believe. What then must we understand by the wedding
garment but love? That person enters the marriage feast, but without wearing a
wedding garment, who is present in the holy church. He may have faith, but he
does not have love. We are correct when we say that love is the wedding garment
because this is what our Creator himself possessed when he came to the marriage
feast to join the church to himself. Only God's love brought it about that his
only begotten Son united the hearts of his chosen to himself. John says that
'God so loved the world that he gave his only begotten Son for us' (John
3:16)." (excerpt from FORTY GOSPEL
HOMILIES 38.9)
28th 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 - Isaiah 25:6-10a
The first twelve verses of the 25th chapter of Isaiah are psalms (songs) of thanksgiving and prayer. The first of these psalms (verses 1 through 5) is a hymn to Yahweh for safe refuge. It celebrates the victory of Yahweh as something that has already taken place. The third (the last half of verse 10 through verse 12) is a hymn about Yahweh’s victory over Moab. Moab is the only enemy of Israel mentioned by name in Chapters 24 through 27. The Moabites are descendants of Moab, the eldest son of Lot, who was conceived in incest (Genesis 19:37). The land of Moab was Israel’s neighbor across the Dead Sea. Moab had been a longtime adversary, being remembered for having summoned Balaam to curse Israel (Numbers 22-24) and for having oppressed Israel (Judges 3:12-20). Conquered by David, Moab regained its independence after Ahab’s death.
Sandwiched between these two hymns is our first reading for today. It tells of the banquet on Mount Zion to celebrate the divine kingship.
6 On this mountain the LORD of hosts will provide for all peoples.
The mountain is Zion, a symbol of the heavenly Jerusalem. The imagery is of a celestial banquet as a symbol of eternal happiness.
A feast of rich food and choice wines, juicy, rich food and pure, choice wines. 7 On this mountain he will destroy the veil that veils all peoples, The web that is woven over all nations;
The veil of mourning, possibly the surface of the earth which covers the dead
8 he will destroy death forever.
A promise of everlasting life. The sentence of death (Genesis 3:19) is canceled.
The Lord GOD will wipe away the tears from all faces; The reproach of his people he will remove from the whole earth; for the LORD has spoken. 9 On that day it will be said: “Behold our God, to whom we looked to save us! This is the LORD for whom we looked; let us rejoice and be glad that he has saved us!” 10 For the hand of the LORD will rest on this mountain.
2nd Reading - Philippians 4:12-14, 19-20
Today we complete our study of St. Paul’s letter to the Philippians. In this reading, part of Paul’s closing statements, he expresses his gratitude for the aid the Philippians have sent and for their concern toward him.
12 I know indeed how to live in humble circumstances; I know also how to live with abundance. In every circumstance and in all things I have learned the secret of being well fed and of going hungry, of living in abundance and of being in need.
Saint Paul has learned to be independent. He did not depend on material aid. He has accepted what was sent as an expression of the Philippians’ concern for him, but he doesn’t seek it.
13 I can do all things in him who strengthens me.
This refers to the personal experiences just mentioned and has little to do with martyrdom or persecution. Christ gives to His apostle the power to endure all things for the sake of the spread of the gospel (Philippians 1:12-14).
14 Still, it was kind of you to share in my distress.
Although counter to Paul’s principle, what the Philippians did was right.
19 My God will fully supply whatever you need,
Not a quid pro quo, but just as God has seen fit to support Paul with a gift from the Philippians, so also He will see fit to aid them and supply their needs.
in accord with his glorious riches in Christ Jesus.
God will repay them in that which He is supremely rich; that is, glory. Glory is the divine power and presence, working the transformation of human beings into God’s own likeness.
“They were artisans and paupers. They had wives, reared children and owned houses. They had given these gifts freely from their small means. There was nothing absurd in praying that such people so situated should have sufficiency and plenty. He does not ask God to make them rich or affluent. He asks only that God may ‘supply their every need’ – so they will not be in want but will have what they need.” Saint John Chrysostom (between. A.D. 398-404), Homilies on the Epistle to the Philippians 16,4,19]
20 To our God and Father, glory forever and ever. Amen.
Gospel - Matthew 22:1-14
Recall that Jesus is in Jerusalem for his passion. He has made His triumphal entry and has upset the religious leaders. He is speaking to them in parables about His mission and by whose authority He has been able to do what He has done and is to do. The parable we hear today summarizes the long history of God’s dealings with man – a series of invitations to a life of the spirit – and portrays man’s response to these invitations to share in the messianic blessings. Quite invariably men preferred a life geared to a visible and tangible reality than one which they could not experience except in the spirit. Tragically real in most of its details, this parable was pronounced in the Temple on the Wednesday of the first Holy Week, almost in the shadow of Calvary. The lesson was for the proud Pharisees, who still had not grasped the idea that they were not indispensable to God’s plan of redemption for all men.
22:1 Jesus again in reply spoke to them [the chief priests and elders of the people] in parables,
By now Jesus’ enemies are convinced that they will have to arrest Him. At this point it is surprising that Jesus continues to address them in parables when speaking of the rejection by Israel of God’s many invitations. It is not yet too late for divine mercy.
saying, 2 “The kingdom of heaven may be likened to a king who gave a wedding feast for his son.
The messianic kingdom was referred to in the Old Testament in terms of a wedding feast to which the Chosen People were invited (recall our first reading for today). The wedding feast was the high point of the wedding festivities and to be invited to it was a distinct honor. Failure to accept the invitation constituted a grave breach of courtesy – to the point it could even be considered a hostile act.
3 He dispatched his servants
The prophets
to summon the invited guests to the feast, but they refused to come.
The invitation is a free act of kindness – God isn’t obliged to invite anyone.
4 A second time he sent other servants, saying, ‘Tell those invited: “Behold, I have prepared my banquet, my calves and fattened cattle are killed, and everything is ready; come to the feast.”
This connotes urgency; the feast is ready.
5 Some ignored the invitation and went away, one to his farm, another to his business.
In effect, they denied the urgency, they become careless with the things of God. They are preoccupied with material things.
6 The rest laid hold of his servants, mistreated them, and killed them.
This behavior is incredible, but here it serves to reveal the perversity of those invited. For their bad conduct, they shall pay dearly; retaliation will be swift and thorough.
7 The king was enraged and sent his troops, destroyed those murderers, and burned their city.
It’s quite surprising that all the intended guests live in one city and that the king doesn’t live there also. This can only be seen as a prophecy of the destruction to come to Jerusalem in A.D. 70.
8 Then he said to his servants, ‘The feast is ready, but those who were invited were not worthy to come.
The Jewish people and their leaders don’t have the appropriate moral and spiritual response.
9 Go out, therefore, into the main roads and invite to the feast whomever you find.’
This was the gates and markets outside the city, where crowds gather. The people there were the outcasts of Israel, the tax collectors and people in despised trades. The accepted people conducted their business within the city walls.
10 The servants went out into the streets and gathered all they found, bad and good alike, and the hall was filled with guests.
Sinners too are invited. The Church in history is a mixture of saints and sinners. We must always remember that the Church isn’t a house for saints, but a hospital for sinners.
11 But when the king came in to meet the guests he saw a man there not dressed in a wedding garment.
The wedding garment for the eschatological banquet would be a converted life full of good deeds. The sinners are invited but expected to repent. A clean white garment (washed in the blood of the lamb) was the proper attire, this man has not repented. His white baptismal garment is dirty. Even though he may belong to the Church, if he doesn’t repent and have the proper dispositions, he will be condemned on the day when God judges all mankind. He may have made the altar call and “accepted Jesus as his Lord and savior,” but he has failed to live out that call. This is an example which shows that “once saved, always saved” doesn’t work.
12 He said to him, ‘My friend, how is it that you came in here without a wedding garment?’ But he was reduced to silence.
Had no excuse – had simply rejected the message and failed to repent.
13 Then the king said to his attendants, ‘Bind his hands and feet, and cast him into the darkness outside, where there will be wailing and grinding of teeth.’
The punishment is sudden and severe. It’s too late now to wash the garment. The darkness is away from the light and joy of the messianic blessings. He goes to a place of rejection and misery.
14 Many are invited, but few are chosen.”
These words don’t conflict with God’s desire that all should be saved (1 Timothy 2:4). In His love for men, Christ patiently searches even the byroads seeking the conversion of every single soul, going so far as to die on the cross so that the entrance to the heavenly banquet is opened. However, God in His infinite wisdom and love respects man’s freedom: man is free to reject God’s grace.
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 - Isaiah 25:6-10a
The first twelve verses of the 25th chapter of Isaiah are psalms (songs) of thanksgiving and prayer. The first of these psalms (verses 1 through 5) is a hymn to Yahweh for safe refuge. It celebrates the victory of Yahweh as something that has already taken place. The third (the last half of verse 10 through verse 12) is a hymn about Yahweh’s victory over Moab. Moab is the only enemy of Israel mentioned by name in Chapters 24 through 27. The Moabites are descendants of Moab, the eldest son of Lot, who was conceived in incest (Genesis 19:37). The land of Moab was Israel’s neighbor across the Dead Sea. Moab had been a longtime adversary, being remembered for having summoned Balaam to curse Israel (Numbers 22-24) and for having oppressed Israel (Judges 3:12-20). Conquered by David, Moab regained its independence after Ahab’s death.
Sandwiched between these two hymns is our first reading for today. It tells of the banquet on Mount Zion to celebrate the divine kingship.
6 On this mountain the LORD of hosts will provide for all peoples.
The mountain is Zion, a symbol of the heavenly Jerusalem. The imagery is of a celestial banquet as a symbol of eternal happiness.
A feast of rich food and choice wines, juicy, rich food and pure, choice wines. 7 On this mountain he will destroy the veil that veils all peoples, The web that is woven over all nations;
The veil of mourning, possibly the surface of the earth which covers the dead
8 he will destroy death forever.
A promise of everlasting life. The sentence of death (Genesis 3:19) is canceled.
The Lord GOD will wipe away the tears from all faces; The reproach of his people he will remove from the whole earth; for the LORD has spoken. 9 On that day it will be said: “Behold our God, to whom we looked to save us! This is the LORD for whom we looked; let us rejoice and be glad that he has saved us!” 10 For the hand of the LORD will rest on this mountain.
2nd Reading - Philippians 4:12-14, 19-20
Today we complete our study of St. Paul’s letter to the Philippians. In this reading, part of Paul’s closing statements, he expresses his gratitude for the aid the Philippians have sent and for their concern toward him.
12 I know indeed how to live in humble circumstances; I know also how to live with abundance. In every circumstance and in all things I have learned the secret of being well fed and of going hungry, of living in abundance and of being in need.
Saint Paul has learned to be independent. He did not depend on material aid. He has accepted what was sent as an expression of the Philippians’ concern for him, but he doesn’t seek it.
13 I can do all things in him who strengthens me.
This refers to the personal experiences just mentioned and has little to do with martyrdom or persecution. Christ gives to His apostle the power to endure all things for the sake of the spread of the gospel (Philippians 1:12-14).
14 Still, it was kind of you to share in my distress.
Although counter to Paul’s principle, what the Philippians did was right.
19 My God will fully supply whatever you need,
Not a quid pro quo, but just as God has seen fit to support Paul with a gift from the Philippians, so also He will see fit to aid them and supply their needs.
in accord with his glorious riches in Christ Jesus.
God will repay them in that which He is supremely rich; that is, glory. Glory is the divine power and presence, working the transformation of human beings into God’s own likeness.
“They were artisans and paupers. They had wives, reared children and owned houses. They had given these gifts freely from their small means. There was nothing absurd in praying that such people so situated should have sufficiency and plenty. He does not ask God to make them rich or affluent. He asks only that God may ‘supply their every need’ – so they will not be in want but will have what they need.” Saint John Chrysostom (between. A.D. 398-404), Homilies on the Epistle to the Philippians 16,4,19]
20 To our God and Father, glory forever and ever. Amen.
Gospel - Matthew 22:1-14
Recall that Jesus is in Jerusalem for his passion. He has made His triumphal entry and has upset the religious leaders. He is speaking to them in parables about His mission and by whose authority He has been able to do what He has done and is to do. The parable we hear today summarizes the long history of God’s dealings with man – a series of invitations to a life of the spirit – and portrays man’s response to these invitations to share in the messianic blessings. Quite invariably men preferred a life geared to a visible and tangible reality than one which they could not experience except in the spirit. Tragically real in most of its details, this parable was pronounced in the Temple on the Wednesday of the first Holy Week, almost in the shadow of Calvary. The lesson was for the proud Pharisees, who still had not grasped the idea that they were not indispensable to God’s plan of redemption for all men.
22:1 Jesus again in reply spoke to them [the chief priests and elders of the people] in parables,
By now Jesus’ enemies are convinced that they will have to arrest Him. At this point it is surprising that Jesus continues to address them in parables when speaking of the rejection by Israel of God’s many invitations. It is not yet too late for divine mercy.
saying, 2 “The kingdom of heaven may be likened to a king who gave a wedding feast for his son.
The messianic kingdom was referred to in the Old Testament in terms of a wedding feast to which the Chosen People were invited (recall our first reading for today). The wedding feast was the high point of the wedding festivities and to be invited to it was a distinct honor. Failure to accept the invitation constituted a grave breach of courtesy – to the point it could even be considered a hostile act.
3 He dispatched his servants
The prophets
to summon the invited guests to the feast, but they refused to come.
The invitation is a free act of kindness – God isn’t obliged to invite anyone.
4 A second time he sent other servants, saying, ‘Tell those invited: “Behold, I have prepared my banquet, my calves and fattened cattle are killed, and everything is ready; come to the feast.”
This connotes urgency; the feast is ready.
5 Some ignored the invitation and went away, one to his farm, another to his business.
In effect, they denied the urgency, they become careless with the things of God. They are preoccupied with material things.
6 The rest laid hold of his servants, mistreated them, and killed them.
This behavior is incredible, but here it serves to reveal the perversity of those invited. For their bad conduct, they shall pay dearly; retaliation will be swift and thorough.
7 The king was enraged and sent his troops, destroyed those murderers, and burned their city.
It’s quite surprising that all the intended guests live in one city and that the king doesn’t live there also. This can only be seen as a prophecy of the destruction to come to Jerusalem in A.D. 70.
8 Then he said to his servants, ‘The feast is ready, but those who were invited were not worthy to come.
The Jewish people and their leaders don’t have the appropriate moral and spiritual response.
9 Go out, therefore, into the main roads and invite to the feast whomever you find.’
This was the gates and markets outside the city, where crowds gather. The people there were the outcasts of Israel, the tax collectors and people in despised trades. The accepted people conducted their business within the city walls.
10 The servants went out into the streets and gathered all they found, bad and good alike, and the hall was filled with guests.
Sinners too are invited. The Church in history is a mixture of saints and sinners. We must always remember that the Church isn’t a house for saints, but a hospital for sinners.
11 But when the king came in to meet the guests he saw a man there not dressed in a wedding garment.
The wedding garment for the eschatological banquet would be a converted life full of good deeds. The sinners are invited but expected to repent. A clean white garment (washed in the blood of the lamb) was the proper attire, this man has not repented. His white baptismal garment is dirty. Even though he may belong to the Church, if he doesn’t repent and have the proper dispositions, he will be condemned on the day when God judges all mankind. He may have made the altar call and “accepted Jesus as his Lord and savior,” but he has failed to live out that call. This is an example which shows that “once saved, always saved” doesn’t work.
12 He said to him, ‘My friend, how is it that you came in here without a wedding garment?’ But he was reduced to silence.
Had no excuse – had simply rejected the message and failed to repent.
13 Then the king said to his attendants, ‘Bind his hands and feet, and cast him into the darkness outside, where there will be wailing and grinding of teeth.’
The punishment is sudden and severe. It’s too late now to wash the garment. The darkness is away from the light and joy of the messianic blessings. He goes to a place of rejection and misery.
14 Many are invited, but few are chosen.”
These words don’t conflict with God’s desire that all should be saved (1 Timothy 2:4). In His love for men, Christ patiently searches even the byroads seeking the conversion of every single soul, going so far as to die on the cross so that the entrance to the heavenly banquet is opened. However, God in His infinite wisdom and love respects man’s freedom: man is free to reject God’s grace.
St. Charles Borromeo Catholic Church,
Picayune, MS http://www.scborromeo.org
WENTY-EIGHTH
SUNDAY IN ORDINARY TIME
SUNDAY, OCTOBER 15, MATTHEW 22:1-14 or 22:1-10
(Isaiah 25:6-10a; Psalm 23; Philippians 4:12-14,19-20)
SUNDAY, OCTOBER 15, MATTHEW 22:1-14 or 22:1-10
(Isaiah 25:6-10a; Psalm 23; Philippians 4:12-14,19-20)
KEY VERSE: "Many are invited but few are chosen" (v 14).
TO KNOW: The marriage feast or banquet was a popular way of imagining the coming of God's reign. The parable of the royal marriage feast concerns the punishment of Jesus’ opponents and has many features in common with the parable of the tenants (21:33–46). This parable is an allegory of current events in the time of Jesus. The host was God the Father who invited the people of Israel to the wedding of his son, Jesus. Those who rejected his invitation were the religious establishment. The poor and downtrodden were the common people who never believed they would get an invitation. The servants were Jesus' disciples who were mistreated and killed like the prophets before them. Angered, the king dispatched his army to burn their city (Matthew wrote after the destruction of Jerusalem by Titus in 70 CE). Because the privileged guests proved themselves unworthy, the invitation was sent out to the highways and byways, to the "bad and good alike" (v 10) who would be separated at the final judgment (Mt 13:47-50). Mere acceptance of the invitation, however, did not guarantee participation in the banquet. Guests at a wedding banquet would be expected to appear in clean clothing. When the king saw a man who was not dressed appropriately, he had him ejected from the banquet hall. Being a Pharisee or a chief priest held no more advantage than being a despised tax collector or prostitute.
TO LOVE: Have I failed to heed God's call in my life?
TO SERVE: Lord Jesus, give me the grace to accept the invitation to your eternal banquet.
Sunday 15
October 2017
Psalter Week IV. 28th Sunday in Ordinary
Time.
Isaiah 25:6-10. Psalm 22(23).
Philippians 4:12-14, 19-20. Matthew 22:1-14.
I shall live in the house of the Lord
all the days of my life — Psalm 22(23).
‘Go to the crossroads and invite
everyone you can find to the wedding, bad and good alike.’
Conventionally ‘good’ and ‘bad’ people don’t often mix
socially. Many people stay within familiar groupings and those who are
different are feared and avoided. So what happens when a ‘good’ person becomes
‘bad’ or, at least, different? A young person develops mental illness. A nephew
reveals that he is gay. A daughter or niece becomes engaged to a man from a
Muslim background. An adolescent struggles with addiction. A friend returns
from time in jail.
Jesus, you accepted and welcomed people with
disabilities, lepers, prostitutes, tax collectors, criminals, people from other
ethnic backgrounds. You condemned the righteous who arrogantly judged others.
Give me a heart like yours.
ST. TERESA OF AVILA
On Oct. 15, Roman Catholics celebrate the Spanish Carmelite
reformer and mystic St. Teresa of Avila, whose life of prayer enriched the
Church during the 16th century counter-reformation.
Teresa
Sanchez Cepeda Davila y Ahumada was born in the Castilian city of Avila during
the year 1515, the third child in a family descended from Jewish
merchants who had converted to Christianity during the reign of King Ferdinand
and Queen Isabella. Her father Alphonsus had become an ardent Catholic, with a
collection of spiritual books of the type his daughter would later compose
herself.
As
a child, Teresa felt captivated by the thought of eternity and the vision of
God granted to the saints in heaven. She and her younger brother Rodrigo once
attempted to run away from home for the sake of dying as martyrs in a Muslim
country, though they soon ran into a relative who sent them back to their
mother Beatrice.
When
Teresa was 14, her mother died, causing the girl a profound grief that prompted
her to embrace a deeper devotion to the Virgin Mary as her spiritual mother.
Along with this good resolution, however, she also developed immoderate
interests in reading popular fiction (consisting, at that time, mostly of
medieval tales of knighthood) and caring for her own appearance.
Though
Teresa's spiritual directors in later life would judge these faults to be
relatively minor, they still represented a noticeable loss of her childhood
zeal for God. Alphonsus decided his teenage daughter needed a change of
environment, and sent her to be educated in a convent of Augustinian nuns.
Teresa found their life dull at first, but soon came to some understanding of
its spiritual advantages.
Illness
forced her to leave the convent during her second year. But the influence of
her devout uncle Peter, along with her reading of the letters of the monk and
Church Father St. Jerome, convinced Teresa that the surest road to salvation
lay in forsaking marriage, property, and worldly pleasures completely. Against
the will of her father, who wanted her to postpone the decision, she joined the
Carmelite Order.
Teresa
became a professed member of the order at age 20, but soon developed a serious
illness that forced her to return home. She experienced severe pain and
physical paralysis for two years, and was expected to die when she went into a
coma for four days. But she insisted on returning to the Carmelite monastery as
soon as she was able, even though she remained in a painful and debilitated
state.
For
the next three years the young nun made remarkable progress in her spiritual
life, developing the practice of recalling herself into the presence of God through
quiet contemplation. As her health returned, however, Teresa lapsed into a more
routine prayer life. While she remained an obedient Carmelite, she would not
re-establish this close personal connection to God for almost twenty years.
When
she was nearly 40, however, Teresa found herself dramatically called back to
the practice of contemplative mental prayer. She experienced profound changes
within her own soul, and remarkable visions that seemed to come from God. Under
the direction of her confessors, Teresa wrote about some of these experiences
in an autobiography that she completed in 1565.
Teresa
had always been accustomed to contemplate Christ's presence within her after
receiving him in the sacrament of Holy Communion. Now, however, she understood
that the presence she received did not simply fade: God was, in fact, with her
always, and had been all along. It was simply a matter of putting herself in
his presence, with love and attention – as one could do at any moment.
This
revolution in her spiritual life enabled Teresa to play a significant role in
the renewal of the Church that followed the Council of Trent. She proposed a
return of the Carmelites to their original rule of life, a simple and austere
form of monasticism – founded on silence and solitude – that had received papal
approval in the 12th century and was believed to date back to the Old Testament
prophet Elijah.
Together
with her close collaborator, the priest and writer later canonized as Saint
John of the Cross, she founded what is known today as the Order of Discalced
Carmelites – “discalced,” meaning barefoot, symbolizing the simplicity to which
they chose to return the order after a period of corruption. The reform met
with fierce opposition, but resulted in the founding of 30 monasteries during
her life.
Teresa's
health failed her for the last time while she was traveling through Salamanca
in 1582. She accepted her dramatic final illness as God's chosen means of
calling her into his presence forever.
“O
my Lord, and my spouse, the desired hour is now come,” she stated. “The hour is
at last come, wherein I shall pass out of this exile, and my soul shall enjoy
in thy company what it hath so earnestly longed for.”
St.
Teresa of Avila died on Oct. 15, 1582. She was canonized on March 22, 1622,
along with three of her greatest contemporaries: St. Ignatius Loyola, St.
Francis Xavier, and St. Philip Neri.
In
1970, Pope Paul VI proclaimed St. Teresa as one of the first two woman Doctors
of the Church, along with 14th century Dominican St. Catherine of Siena.
LECTIO DIVINA: 28TH SUNDAY OF
ORDINARY TIME (A)
Lectio Divina:
Sunday, October 15, 2017
A universal invitation to the banquet of
the Realm
To welcome salvation with the right disposition
Matthew 22:1-14
To welcome salvation with the right disposition
Matthew 22:1-14
1. Opening prayer
Spirit of truth, sent by Jesus to guide
us to the whole truth, enlighten our minds so that we may understand the
Scriptures. You who overshadowed Mary and made her fruitful ground where the
Word of God could germinate, purify our hearts from all obstacles to the Word.
Help us to learn like her to listen with good and pure hearts to the Word that
God speaks to us in life and in Scripture, so that we may observe the Word and
produce good fruit through our perseverance.
2. Reading
a) The context:
The meaning of the parable is quite clear when we read it in its context. It comes straight after another parable on the Realm (21:33-43) and is part of an argument between Jesus and the high priests and the Pharisees on his mission and authority (see 21:23-46).
The meaning of the parable is quite clear when we read it in its context. It comes straight after another parable on the Realm (21:33-43) and is part of an argument between Jesus and the high priests and the Pharisees on his mission and authority (see 21:23-46).
In the preceding parable on the
vineyard, Jesus sums up the history of salvation. God enveloped Israel with
special care and hoped that such care would have produced fruit in the shape of
a life of faithfulness and justice. From time to time God sent prophets to
remind the people of the fruit that God expected, but their mission always met
with Israel’s rejection. Finally, God sent his own Son, but they killed him. At
this point Jesus says that because Israel continued to reject the Realm, the
Realm would therefore pass on to another people, that is, the pagans (21:43).
This pronouncement gives us the key to the reading of our parable, which really
repeats the message of the previous parable using a different image and with
different nuances.
We must affirm clearly that both
parables can in no way justify the idea that God rejected Israel in favor of
the Church. Suffice it to read Romans 9-11 to be convinced of the contrary.
Jesus says hard things, prophetic things, to draw his people
to repentance and for them to accept him. Besides, the pagans too, the newly
invited ones, run the risk of being thrown out if they do not wear the wedding
garment.
b) The text:
Jesus began to speak to them in parables once again. 'The kingdom of Heaven may be compared to a king who gave a feast for his son's wedding. He sent his servants to call those who had been invited, but they would not come. Next he sent some more servants with the words, "Tell those who have been invited: Look, my banquet is all prepared, my oxen and fattened cattle have been slaughtered, everything is ready. Come to the wedding." But they were not interested: one went off to his farm, another to his business, and the rest seized his servants, maltreated them and killed them. The king was furious. He dispatched his troops, destroyed those murderers and burnt their town. Then he said to his servants, "The wedding is ready; but as those who were invited proved to be unworthy, go to the main crossroads and invite everyone you can find to come to the wedding." So these servants went out onto the roads and collected together everyone they could find, bad and good alike; and the wedding hall was filled with guests. When the king came in to look at the guests he noticed one man who was not wearing a wedding garment, and said to him, "How did you get in here, my friend, without a wedding garment?" And the man was silent. Then the king said to the attendants, "Bind him hand and foot and throw him into the darkness outside, where there will be weeping and grinding of teeth." For many are invited but not all are chosen.'
Jesus began to speak to them in parables once again. 'The kingdom of Heaven may be compared to a king who gave a feast for his son's wedding. He sent his servants to call those who had been invited, but they would not come. Next he sent some more servants with the words, "Tell those who have been invited: Look, my banquet is all prepared, my oxen and fattened cattle have been slaughtered, everything is ready. Come to the wedding." But they were not interested: one went off to his farm, another to his business, and the rest seized his servants, maltreated them and killed them. The king was furious. He dispatched his troops, destroyed those murderers and burnt their town. Then he said to his servants, "The wedding is ready; but as those who were invited proved to be unworthy, go to the main crossroads and invite everyone you can find to come to the wedding." So these servants went out onto the roads and collected together everyone they could find, bad and good alike; and the wedding hall was filled with guests. When the king came in to look at the guests he noticed one man who was not wearing a wedding garment, and said to him, "How did you get in here, my friend, without a wedding garment?" And the man was silent. Then the king said to the attendants, "Bind him hand and foot and throw him into the darkness outside, where there will be weeping and grinding of teeth." For many are invited but not all are chosen.'
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)
Whom do the invited guests who refuse the invitation represent?
b) Whom do the newly invited guests found in the street represent?
c) Whom does the person without the wedding garment represent?
d) Are there "urgent matters" in my life that prevent me from accepting God’s invitation?
e) What is the wedding garment God wants me to wear for me to take part at the wedding banquet of the Realm of God?
b) Whom do the newly invited guests found in the street represent?
c) Whom does the person without the wedding garment represent?
d) Are there "urgent matters" in my life that prevent me from accepting God’s invitation?
e) What is the wedding garment God wants me to wear for me to take part at the wedding banquet of the Realm of God?
5. A key to the reading
for
those who wish to go deeper into the text.
● The banquet of the Realm
The
prophets often proclaimed the benefits of salvation and especially those of the
eschatological times through the image of a banquet. The first reading of this
Sunday (Is 25:6-10a) is an example. Like Jesus, Isaiah too speaks of a banquet
prepared by God for all peoples. However, the people of Israel and especially
the city of Jerusalem remain at the center of God’s plan as mediators of the
salvation offered by God for all. In the New Testament, however, even though
there is an admission that "salvation comes from the Jews" (Jn 4:22),
the only mediator of salvation is Jesus, who continues to exercise his
mediation through the community of his disciples, the Church.
● The wedding garment
It
is an insult to the one who has sent the invitation to arrive at the feast
wearing ordinary working clothes. It is sign of not giving proper consideration
for the occasion to which one is invited. This image, used in the parable on
the Realm, wants to convey the idea that one cannot enter the Realm without
preparation, and the only preparation is conversion. In fact, to change garment
in biblical terms means to change style of life or to be converted (see for
instance Rom 13:14; Gal 3:27; Eph 4:20-24).
● "Many are called but few are chosen"
This
expression is a semitism. In the absence of comparisons, biblical Hebrew uses
expressions that are based on drastic opposites. Hence this expression says
nothing on the numerical relationship between those called into the Church and
the elect to eternal life. However, it is also true that the parable makes a
distinction between the call to salvation, election and final perseverance. The
generosity of the ruler is huge, but we must be serious about the demands of
the Realm. The expression is a pressing appeal not to be satisfied with just
formal membership among the people of God. We cannot take salvation for
granted. Here Jesus follows closely the teaching of the prophets. Recall Jer
7:1-15 and Os 6:1-6.
6. Psalm 47
The Lord is Ruler of Israel and the world
Clap
your hands, all peoples!
Shout to God with loud songs of joy!
For the Lord, the Most High, is terrible,
a great king over all the earth.
Shout to God with loud songs of joy!
For the Lord, the Most High, is terrible,
a great king over all the earth.
He
subdued peoples under us,
and nations under our feet.
He chose our heritage for us,
the pride of Jacob whom he loves.
God has gone up with a shout,
the Lord with the sound of a trumpet.
Sing praises to God, sing praises!
Sing praises to our King, sing praises!
For God is the king of all the earth;
sing praises with a psalm!
God reigns over the nations;
God sits on his holy throne.
and nations under our feet.
He chose our heritage for us,
the pride of Jacob whom he loves.
God has gone up with a shout,
the Lord with the sound of a trumpet.
Sing praises to God, sing praises!
Sing praises to our King, sing praises!
For God is the king of all the earth;
sing praises with a psalm!
God reigns over the nations;
God sits on his holy throne.
The
princes of the peoples
gather as the people of the God of Abraham.
For the shields of the earth belong to God;
he is highly exalted!
gather as the people of the God of Abraham.
For the shields of the earth belong to God;
he is highly exalted!
7. Closing prayer
God,
Lord of the world and Ruler of all peoples, from the beginning you have
prepared a banquet for your children and you wish to gather us around your
table to share in your own life. We thank you for having called us into your
Church through Jesus your Son. May your Spirit make us ever attentive and ready
to continue to accept your invitation and may we, through the same Spirit, put
on the new person, created according to God in justice and in true holiness, in
the image of Christ, so that we may enter the banquet of your Realm together
with a multitude of brothers and sisters. Use us, if you so wish, to continue
to call others to the universal banquet of your Realm.
We ask this through Christ our Lord. Amen.
We ask this through Christ our Lord. Amen.
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