Thirty-second Sunday in Ordinary Time
Lectionary: 154
Lectionary: 154
Resplendent and unfading is wisdom,
and she is readily perceived by those who love her,
and found by those who seek her.
She hastens to make herself known in anticipation of their desire;
Whoever watches for her at dawn shall not be disappointed,
for he shall find her sitting by his gate.
For taking thought of wisdom is the perfection of prudence,
and whoever for her sake keeps vigil
shall quickly be free from care;
because she makes her own rounds, seeking those worthy of her,
and graciously appears to them in the ways,
and meets them with all solicitude.
and she is readily perceived by those who love her,
and found by those who seek her.
She hastens to make herself known in anticipation of their desire;
Whoever watches for her at dawn shall not be disappointed,
for he shall find her sitting by his gate.
For taking thought of wisdom is the perfection of prudence,
and whoever for her sake keeps vigil
shall quickly be free from care;
because she makes her own rounds, seeking those worthy of her,
and graciously appears to them in the ways,
and meets them with all solicitude.
Responsorial
PsalmPS 63:2, 3-4, 5-6, 7-8
R. (2b) My soul
is thirsting for you, O Lord my God.
O God, you are my God whom I seek;
for you my flesh pines and my soul thirsts
like the earth, parched, lifeless and without water.
R. My soul is thirsting for you, O Lord my God.
Thus have I gazed toward you in the sanctuary
to see your power and your glory,
For your kindness is a greater good than life;
my lips shall glorify you.
R. My soul is thirsting for you, O Lord my God.
Thus will I bless you while I live;
lifting up my hands, I will call upon your name.
As with the riches of a banquet shall my soul be satisfied,
and with exultant lips my mouth shall praise you.
R. My soul is thirsting for you, O Lord my God.
I will remember you upon my couch,
and through the night-watches I will meditate on you:
You are my help,
and in the shadow of your wings I shout for joy.
R. My soul is thirsting for you, O Lord my God.
O God, you are my God whom I seek;
for you my flesh pines and my soul thirsts
like the earth, parched, lifeless and without water.
R. My soul is thirsting for you, O Lord my God.
Thus have I gazed toward you in the sanctuary
to see your power and your glory,
For your kindness is a greater good than life;
my lips shall glorify you.
R. My soul is thirsting for you, O Lord my God.
Thus will I bless you while I live;
lifting up my hands, I will call upon your name.
As with the riches of a banquet shall my soul be satisfied,
and with exultant lips my mouth shall praise you.
R. My soul is thirsting for you, O Lord my God.
I will remember you upon my couch,
and through the night-watches I will meditate on you:
You are my help,
and in the shadow of your wings I shout for joy.
R. My soul is thirsting for you, O Lord my God.
Reading 21 THES 4:13-18
We do not want you to be unaware, brothers and sisters,
about those who have fallen asleep,
so that you may not grieve like the rest, who have no hope.
For if we believe that Jesus died and rose,
so too will God, through Jesus,
bring with him those who have fallen asleep.
Indeed, we tell you this, on the word of the Lord,
that we who are alive,
who are left until the coming of the Lord,
will surely not precede those who have fallen asleep.
For the Lord himself, with a word of command,
with the voice of an archangel and with the trumpet of God,
will come down from heaven,
and the dead in Christ will rise first.
Then we who are alive, who are left,
will be caught up together with them in the clouds
to meet the Lord in the air.
Thus we shall always be with the Lord.
Therefore, console one another with these words.
about those who have fallen asleep,
so that you may not grieve like the rest, who have no hope.
For if we believe that Jesus died and rose,
so too will God, through Jesus,
bring with him those who have fallen asleep.
Indeed, we tell you this, on the word of the Lord,
that we who are alive,
who are left until the coming of the Lord,
will surely not precede those who have fallen asleep.
For the Lord himself, with a word of command,
with the voice of an archangel and with the trumpet of God,
will come down from heaven,
and the dead in Christ will rise first.
Then we who are alive, who are left,
will be caught up together with them in the clouds
to meet the Lord in the air.
Thus we shall always be with the Lord.
Therefore, console one another with these words.
We do not want you to be unaware, brothers and sisters,
about those who have fallen asleep,
so that you may not grieve like the rest, who have no hope.
For if we believe that Jesus died and rose,
so too will God, through Jesus,
bring with him those who have fallen asleep.
about those who have fallen asleep,
so that you may not grieve like the rest, who have no hope.
For if we believe that Jesus died and rose,
so too will God, through Jesus,
bring with him those who have fallen asleep.
AlleluiaMT 24:42A, 44
R. Alleluia,
alleluia.
Stay awake and be ready!
For you do not know on what day your Lord will come.
R. Alleluia, alleluia.
Stay awake and be ready!
For you do not know on what day your Lord will come.
R. Alleluia, alleluia.
GospelMT 25:1-13
Jesus told his disciples this parable:
"The kingdom of heaven will be like ten virgins
who took their lamps and went out to meet the bridegroom.
Five of them were foolish and five were wise.
The foolish ones, when taking their lamps,
brought no oil with them,
but the wise brought flasks of oil with their lamps.
Since the bridegroom was long delayed,
they all became drowsy and fell asleep.
At midnight, there was a cry,
'Behold, the bridegroom! Come out to meet him!'
Then all those virgins got up and trimmed their lamps.
The foolish ones said to the wise,
'Give us some of your oil,
for our lamps are going out.'
But the wise ones replied,
'No, for there may not be enough for us and you.
Go instead to the merchants and buy some for yourselves.'
While they went off to buy it,
the bridegroom came
and those who were ready went into the wedding feast with him.
Then the door was locked.
Afterwards the other virgins came and said,
'Lord, Lord, open the door for us!'
But he said in reply,
'Amen, I say to you, I do not know you.'
Therefore, stay awake,
for you know neither the day nor the hour."
"The kingdom of heaven will be like ten virgins
who took their lamps and went out to meet the bridegroom.
Five of them were foolish and five were wise.
The foolish ones, when taking their lamps,
brought no oil with them,
but the wise brought flasks of oil with their lamps.
Since the bridegroom was long delayed,
they all became drowsy and fell asleep.
At midnight, there was a cry,
'Behold, the bridegroom! Come out to meet him!'
Then all those virgins got up and trimmed their lamps.
The foolish ones said to the wise,
'Give us some of your oil,
for our lamps are going out.'
But the wise ones replied,
'No, for there may not be enough for us and you.
Go instead to the merchants and buy some for yourselves.'
While they went off to buy it,
the bridegroom came
and those who were ready went into the wedding feast with him.
Then the door was locked.
Afterwards the other virgins came and said,
'Lord, Lord, open the door for us!'
But he said in reply,
'Amen, I say to you, I do not know you.'
Therefore, stay awake,
for you know neither the day nor the hour."
Meditation: The foolish will miss heaven's wedding feast
Are you missing out on what's most important in life?
Being unprepared can lead to unnecessary trouble and even disaster! What good
is a life-jacket left on the shore when the boat is sinking? Jesus' story of
ten single ladies waiting for a wedding procession in the middle of the night
seems strange to most westerners today. But Jesus' audience knew all too well
how easily this could happen to them.
Don't miss the most important engagement of all
Wedding customs in ancient Palestine required extra vigilance and preparation for everyone involved. (Some near eastern villages still follow this custom.) The bride and groom did not go away for their honeymoon, but celebrated for a whole week with their family and friends. It was the custom for the groom, in company with his friends, to come at his discretion and get his bride and bring her to their new home. They would take the longest route possible so that many villagers along the way could join in the wedding procession. Once they arrived and closed the doors, no one else could be admitted. If the groom decided to come and bring his bride at night, then lights were required by necessity to guide the travelers through the dark and narrow streets. No one was allowed on the village streets at night without a lamp!
Wedding customs in ancient Palestine required extra vigilance and preparation for everyone involved. (Some near eastern villages still follow this custom.) The bride and groom did not go away for their honeymoon, but celebrated for a whole week with their family and friends. It was the custom for the groom, in company with his friends, to come at his discretion and get his bride and bring her to their new home. They would take the longest route possible so that many villagers along the way could join in the wedding procession. Once they arrived and closed the doors, no one else could be admitted. If the groom decided to come and bring his bride at night, then lights were required by necessity to guide the travelers through the dark and narrow streets. No one was allowed on the village streets at night without a lamp!
To show up for a wedding party without proper attire
and travel arrangements is like trying to get into a special event today that
requires a prearranged permit or reservation. You just don’t get in without the
proper pass. Can you imagine the frustration travelers might experience when
going abroad and finding out that they can’t get into some country because they
don't have the right visa or a valid passport.
The consequences of being unprepared to meet the Lord
Jesus warns us that there are consequences for being unprepared. There are certain things you cannot obtain at the last moment. For example, students cannot prepare for their exams when the day of testing is already upon them. A person cannot get the right kind of character, strength, and skill required for a task at hand unless they already possess it, such as a captain with courage and nautical skills who must steer a ship through a dangerous storm at sea.
Jesus warns us that there are consequences for being unprepared. There are certain things you cannot obtain at the last moment. For example, students cannot prepare for their exams when the day of testing is already upon them. A person cannot get the right kind of character, strength, and skill required for a task at hand unless they already possess it, such as a captain with courage and nautical skills who must steer a ship through a dangerous storm at sea.
When the Lord Jesus comes to lead you to his heavenly
banquet will you be ready to hear his voice and follow? Our eternal welfare
depends on our hearing, and many have trained themselves to not hear. We will
not be prepared to meet the Lord, face to face, when he calls us on the day of
judgment, unless we listen to him today. The Lord invites us to feast at his
heavenly banquet table. Are you ready?
"Lord Jesus, make me vigilant and attentive to
your voice that I may heed your call at all times. May I find joy in your
presence and delight in doing your will."
Daily Quote from the early church fathers: The Kingdom of God compared with ten maidens,
by Hilary of Poitiers (315-367 AD)
"The whole story is about the great day of the
Lord, when those things concealed from the human mind will be revealed through
our understanding of divine judgment. Then the faith true to the Lord's coming
will win the just reward for unwavering hope. For in the five wise and five
foolish virgins (Matthew 25:2), a complete separation between the faithful and
unfaithful is established... The wise virgins are those who, embracing the time
available to them, were prepared at the first onset of the coming of the Lord.
But the foolish were those who were lax and unmindful. They troubled themselves
only over present matters and, forgetting what God said, did not direct their
efforts toward hope for resurrection." (excerpt
from the commentary ON MATTHEW 27.3,5)
32nd 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 - Wisdom 6:12-16
This book, which the Vulgate calls “Wisdom” and the Septuagint calls “The Wisdom of Solomon,” is one of the most typical books of Wisdom literature.
Although the book itself claims that it was written by Solomon, it is a case of pseudonymity: a device often used in the ancient world to highlight the importance of a literary work. Here the author has used the prestige of Solomon, the greatest of the wise men of Israel. The inspired writer wrote the entire book in Greek and is thought to have been a Hellenized Jew, thoroughly familiar with Greek culture, writing probably at Alexandria (Egypt).
Against the background of Egyptian worship of animals and mockery of Jewish trust in God, the author devotes much of the first part of his book to the ineffectiveness of such mockery when God has promised immortality to those who remain faithful. Using Greek modes of thought, he is the first to express the hope of afterlife in terms of immortality of the individual soul.
In the second section of his book, from which our reading for today comes, the inspired author speaks in praise of wisdom.
To the Jew, wisdom is the knowledge of how to conduct oneself in speech and conduct in such a way as to dispose others favorably, to foster one’s own success and advancement, and to live free of the anxiety which arises from hostility, opposition, and failure. Young men were trained in the manners of a good scribe when they learned their letters. Israelite wisdom differed from the wisdom of other cultures in that it was modified by its relation of faith in Yahweh. Other cultures, such as the Egyptians, had gods who were venerated for their wisdom. These gods were consulted like specialists: one for love, another for the sea, another in matters of war, yet another for something else. Only Yahweh is truly wise – his wisdom is exhibited in creation. In the Old Testament wisdom appears as a personified accompaniment of Yahweh in His creation – as a heavenly being which reflects the majesty and attributes of divinity – a personification of Yahweh’s functions.
12 Resplendent and unfading is Wisdom,
Proverbs 3:15 says wisdom “is more precious than corals, and none of your choice possessions can compare with her.”
and she is readily perceived by those who love her, and found by those who seek her.
In Proverbs 8:17 wisdom says “Those who love me I also love, and those who seek me find me.”
13 She hastens to make herself known in anticipation of men’s desire; 14 he who watches for her at dawn shall not be disappointed, for he shall find her sitting by his gate. 15 For taking thought of her is the perfection of prudence, and he who for her sake keeps vigil shall quickly be free from care;
Like wisdom herself. Wisdom 7:23 says she is “kindly, firm, secure, tranquil, all-powerful, all-seeing.”
16 Because she makes her own rounds, seeking those worthy of her, and graciously appears to them in the ways, and meets them with all solicitude.
2nd Reading - 1 Thessalonians 4:13-18
Christian teaching on the end of the world and the last things is the subject which receives the most attention in both 1st and 2nd Thessalonians. The matter is dealt with on two levels: what happens to a person when he or she dies (individual eschatology); and what happens at the end of time, when the ultimate victory of the Church will be revealed, the good will go to heaven and the reprobate will be condemned (general eschatology).
Man’s life does not end with death, because his soul is immortal and lives forever.
Unlike those who have no hope, believers should not be saddened by the prospect of death (the opening verse of today’s reading). The moment the soul is separated from the body, it enjoys the vision of God (Philippians 1:23; 2 Corinthians 5:8), but the body must await the day of resurrection – Christ has risen and we too will rise and join Him (the second verse of today’s reading).
Therefore, we hope in the resurrection of our bodies at the end of time, when our Lord comes again in glory. Saint Paul describes this second coming as an event of great solemnity in our reading today, an event accompanied by an angel’s call and the sound of a trumpet. The language Saint Paul uses to describe this event (called apocalyptic language) highlights the mystery and power of God. After the parousia (Greek for “appearance” or “showing”) will come the resurrection of the dead. Each body will be brought back to life by its own soul, and those who are still alive on that day will, together with their brethren who are dead and have risen, go to meet the Lord (what the Fundamentalists call the “rapture”). However, the bodies of both will be glorified and therefore those who died before the parousia will have no advantage or disadvantage compared to those who are still living at this point.
13 We do not want you to be unaware,
This is a favorite phrase of Paul’s when he is drawing attention to an important point.
brothers [and sisters], about those who have fallen asleep, so that you may not grieve like the rest, who have no hope.
Not with a natural sorrow at the loss of a loved one, but with a pagan sorrow that is without Christian hope.
14 For if we believe
The certitude of faith is in the resurrection and a life of glory with Christ.
that Jesus died and rose,
An early creedal formula
so too will God, through Jesus, bring with him those who have fallen asleep.
The resurrection of Christians is attributed to God. Jesus is not the cause of death, but a bond persists between the Christian and Christ in death just as it did in life. The goal of God’s activity in the resurrection is to effect the reunion of the believer with the Risen Christ.
15 Indeed, we tell you this, on the word of the Lord,
This phrase has aroused speculation as to whether this is an otherwise un-chronicled saying of Jesus or a private revelation. In any case, it is clear that he is speaking with the authority of Christ.
that we who are alive, who are left until the coming of the Lord,
This phrase caused some confusion, even among the Thessalonians who took it to mean that the parousia would occur very soon.
will surely not precede those who have fallen asleep.
No precedence or favor will be shown for the living – or the dead – both will have died in Christ.
“We think that those who have been perfected and who no longer commit sin are alive in Christ. The dead in Christ are those who are favorably disposed to the Christian faith and who prefer to live a good life but who have not, in fact, actually succeeded, but still sin, either in ignorance of the accurate true word of justice or in weakness, because their decisions are overcome by the flesh, which lusts against the spirit (Galatians 5:17). And it is conformity with these matters that Paul, conscious of himself, says, because he has already succeeded, ‘We who are alive.’ But those whom we spoke of as dead have special need of the resurrection, since not even those who are alive can be taken up in the clouds to meet the Lord in the air before the dead in Christ first rise. This is why it has been written, ‘The dead in Christ shall rise first, then those who are alive,’ etc.” [Origen (A.D. 226), Commentaries on John 20,232-233]
16 For the Lord himself, with a word of command, with the voice of an archangel and with the trumpet of God,
This phrase could very well be referring to the same thing; the voice may sound like a trumpet. In Old Testament theophanies the trumpet (horn/shofar) plays a role. The horn is used to assemble God’s people at Sinai (Exodus 19:13, 16, 19).
will come down from heaven, and the dead in Christ will rise first.
Their soul will reenter their now glorified body.
17 Then we who are alive, who are left, will be caught up together with them
Those who lived until this event will also have a glorified body.
in the clouds
Clouds are the traditional veil and accompaniment of God and of the Risen Christ.
to meet the Lord in the air.
Since the body is glorified and the Lord has “come down” the reunion of the Christian with his Lord takes place in the heavenly realm – not on earth.
Thus we shall always be with the Lord.
This is the climax of Saint Paul’s teaching – at the parousia time ends and eternity starts.
18 Therefore, console one another with these words.
Next week we will hear about the timing of the parousia.
Gospel - Matthew 25:1-13
Last week we heard Jesus take the scribes and Pharisees to task for not “fathering” the people; for not setting the proper example and treating them fairly. We now skip over chapter 24 (this chapter is read in the 1st Sunday of Advent, Cycle A and on June 30th, the Feast of the First Martyrs of the Church of Rome), and move to the parable of the wise and foolish virgins; a parable peculiar to Matthew. There is little detailed information about wedding practices at the time of Christ, but there was a solemn procession from the home of the bride to the home of the bridegroom: the taking of the bride from her father’s house to his own by the bridegroom was the symbolic act of marriage. Since the bridesmaids went to welcome the groom, this indicates that they went to accompany him and his party to the house of the bride and from there, presumably to the house of the groom. It is from the wedding feast that the foolish virgins are excluded – and since it is the bridegroom who denies them, the feast must be at his house.
25:1 “Then the kingdom of heaven will be like ten virgins who took their lamps and went out to meet the bridegroom.
Expectant disciples (believers). In Hebrew numerology ten represents responsibility and law.
2 Five of them were foolish and five were wise. 3 The foolish ones, when taking their lamps, brought no oil with them, 4 but the wise brought flasks of oil with their lamps.
Since it is not known when the parousia will happen, one must always be ready to go and meet the Lord. Five in Hebrew numerology represents grace, God’s goodness.
5 Since the bridegroom was long delayed,
The delay of the parousia sets up the problem being addressed here – the danger of love growing cold.
they all became drowsy and fell asleep.
Absolute vigilance is not so much the point as readiness.
6 At midnight,
The Son of Man is the Lord of surprises – He comes when you least expect it.
there was a cry, ‘Behold, the bridegroom! Come out to meet him!’
This expresses the longing of the early Church for the consummation of the kingdom.
7 Then all those virgins got up and trimmed their lamps. 8 The foolish ones said to the wise, ‘Give us some of your oil, for our lamps are going out.’
The oil represents the good works of living out the gospel; the foolish virgins have just been coasting along.
9 But the wise ones replied, ‘No, for there may not be enough for us and you. Go instead to the merchants and buy some for yourselves.’
Refusal by the wise doesn’t constitute a lack of charity or helpfulness – good works are not completely transferrable. Others can help, but readiness to accept salvation is, ultimately, a matter of personal responsibility.
10 While they went off to buy it, the bridegroom came and those who were ready went into the wedding feast with him.
Those who are prepared to accept salvation are admitted to the wedding feast of the Lamb – the heavenly banquet.
Then the door was locked. 11 Afterwards the other virgins came and said, ‘Lord, Lord, open the door for us!’
Those who are not prepared cannot expect to be admitted.
12 But he said in reply, ‘Amen, I say to you, I do not know you.’
See Matthew 7:21-23; Luke 6:46.
13 Therefore, stay awake, for you know neither the day nor the hour.
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 - Wisdom 6:12-16
This book, which the Vulgate calls “Wisdom” and the Septuagint calls “The Wisdom of Solomon,” is one of the most typical books of Wisdom literature.
Although the book itself claims that it was written by Solomon, it is a case of pseudonymity: a device often used in the ancient world to highlight the importance of a literary work. Here the author has used the prestige of Solomon, the greatest of the wise men of Israel. The inspired writer wrote the entire book in Greek and is thought to have been a Hellenized Jew, thoroughly familiar with Greek culture, writing probably at Alexandria (Egypt).
Against the background of Egyptian worship of animals and mockery of Jewish trust in God, the author devotes much of the first part of his book to the ineffectiveness of such mockery when God has promised immortality to those who remain faithful. Using Greek modes of thought, he is the first to express the hope of afterlife in terms of immortality of the individual soul.
In the second section of his book, from which our reading for today comes, the inspired author speaks in praise of wisdom.
To the Jew, wisdom is the knowledge of how to conduct oneself in speech and conduct in such a way as to dispose others favorably, to foster one’s own success and advancement, and to live free of the anxiety which arises from hostility, opposition, and failure. Young men were trained in the manners of a good scribe when they learned their letters. Israelite wisdom differed from the wisdom of other cultures in that it was modified by its relation of faith in Yahweh. Other cultures, such as the Egyptians, had gods who were venerated for their wisdom. These gods were consulted like specialists: one for love, another for the sea, another in matters of war, yet another for something else. Only Yahweh is truly wise – his wisdom is exhibited in creation. In the Old Testament wisdom appears as a personified accompaniment of Yahweh in His creation – as a heavenly being which reflects the majesty and attributes of divinity – a personification of Yahweh’s functions.
12 Resplendent and unfading is Wisdom,
Proverbs 3:15 says wisdom “is more precious than corals, and none of your choice possessions can compare with her.”
and she is readily perceived by those who love her, and found by those who seek her.
In Proverbs 8:17 wisdom says “Those who love me I also love, and those who seek me find me.”
13 She hastens to make herself known in anticipation of men’s desire; 14 he who watches for her at dawn shall not be disappointed, for he shall find her sitting by his gate. 15 For taking thought of her is the perfection of prudence, and he who for her sake keeps vigil shall quickly be free from care;
Like wisdom herself. Wisdom 7:23 says she is “kindly, firm, secure, tranquil, all-powerful, all-seeing.”
16 Because she makes her own rounds, seeking those worthy of her, and graciously appears to them in the ways, and meets them with all solicitude.
2nd Reading - 1 Thessalonians 4:13-18
Christian teaching on the end of the world and the last things is the subject which receives the most attention in both 1st and 2nd Thessalonians. The matter is dealt with on two levels: what happens to a person when he or she dies (individual eschatology); and what happens at the end of time, when the ultimate victory of the Church will be revealed, the good will go to heaven and the reprobate will be condemned (general eschatology).
Man’s life does not end with death, because his soul is immortal and lives forever.
Unlike those who have no hope, believers should not be saddened by the prospect of death (the opening verse of today’s reading). The moment the soul is separated from the body, it enjoys the vision of God (Philippians 1:23; 2 Corinthians 5:8), but the body must await the day of resurrection – Christ has risen and we too will rise and join Him (the second verse of today’s reading).
Therefore, we hope in the resurrection of our bodies at the end of time, when our Lord comes again in glory. Saint Paul describes this second coming as an event of great solemnity in our reading today, an event accompanied by an angel’s call and the sound of a trumpet. The language Saint Paul uses to describe this event (called apocalyptic language) highlights the mystery and power of God. After the parousia (Greek for “appearance” or “showing”) will come the resurrection of the dead. Each body will be brought back to life by its own soul, and those who are still alive on that day will, together with their brethren who are dead and have risen, go to meet the Lord (what the Fundamentalists call the “rapture”). However, the bodies of both will be glorified and therefore those who died before the parousia will have no advantage or disadvantage compared to those who are still living at this point.
13 We do not want you to be unaware,
This is a favorite phrase of Paul’s when he is drawing attention to an important point.
brothers [and sisters], about those who have fallen asleep, so that you may not grieve like the rest, who have no hope.
Not with a natural sorrow at the loss of a loved one, but with a pagan sorrow that is without Christian hope.
14 For if we believe
The certitude of faith is in the resurrection and a life of glory with Christ.
that Jesus died and rose,
An early creedal formula
so too will God, through Jesus, bring with him those who have fallen asleep.
The resurrection of Christians is attributed to God. Jesus is not the cause of death, but a bond persists between the Christian and Christ in death just as it did in life. The goal of God’s activity in the resurrection is to effect the reunion of the believer with the Risen Christ.
15 Indeed, we tell you this, on the word of the Lord,
This phrase has aroused speculation as to whether this is an otherwise un-chronicled saying of Jesus or a private revelation. In any case, it is clear that he is speaking with the authority of Christ.
that we who are alive, who are left until the coming of the Lord,
This phrase caused some confusion, even among the Thessalonians who took it to mean that the parousia would occur very soon.
will surely not precede those who have fallen asleep.
No precedence or favor will be shown for the living – or the dead – both will have died in Christ.
“We think that those who have been perfected and who no longer commit sin are alive in Christ. The dead in Christ are those who are favorably disposed to the Christian faith and who prefer to live a good life but who have not, in fact, actually succeeded, but still sin, either in ignorance of the accurate true word of justice or in weakness, because their decisions are overcome by the flesh, which lusts against the spirit (Galatians 5:17). And it is conformity with these matters that Paul, conscious of himself, says, because he has already succeeded, ‘We who are alive.’ But those whom we spoke of as dead have special need of the resurrection, since not even those who are alive can be taken up in the clouds to meet the Lord in the air before the dead in Christ first rise. This is why it has been written, ‘The dead in Christ shall rise first, then those who are alive,’ etc.” [Origen (A.D. 226), Commentaries on John 20,232-233]
16 For the Lord himself, with a word of command, with the voice of an archangel and with the trumpet of God,
This phrase could very well be referring to the same thing; the voice may sound like a trumpet. In Old Testament theophanies the trumpet (horn/shofar) plays a role. The horn is used to assemble God’s people at Sinai (Exodus 19:13, 16, 19).
will come down from heaven, and the dead in Christ will rise first.
Their soul will reenter their now glorified body.
17 Then we who are alive, who are left, will be caught up together with them
Those who lived until this event will also have a glorified body.
in the clouds
Clouds are the traditional veil and accompaniment of God and of the Risen Christ.
to meet the Lord in the air.
Since the body is glorified and the Lord has “come down” the reunion of the Christian with his Lord takes place in the heavenly realm – not on earth.
Thus we shall always be with the Lord.
This is the climax of Saint Paul’s teaching – at the parousia time ends and eternity starts.
18 Therefore, console one another with these words.
Next week we will hear about the timing of the parousia.
Gospel - Matthew 25:1-13
Last week we heard Jesus take the scribes and Pharisees to task for not “fathering” the people; for not setting the proper example and treating them fairly. We now skip over chapter 24 (this chapter is read in the 1st Sunday of Advent, Cycle A and on June 30th, the Feast of the First Martyrs of the Church of Rome), and move to the parable of the wise and foolish virgins; a parable peculiar to Matthew. There is little detailed information about wedding practices at the time of Christ, but there was a solemn procession from the home of the bride to the home of the bridegroom: the taking of the bride from her father’s house to his own by the bridegroom was the symbolic act of marriage. Since the bridesmaids went to welcome the groom, this indicates that they went to accompany him and his party to the house of the bride and from there, presumably to the house of the groom. It is from the wedding feast that the foolish virgins are excluded – and since it is the bridegroom who denies them, the feast must be at his house.
25:1 “Then the kingdom of heaven will be like ten virgins who took their lamps and went out to meet the bridegroom.
Expectant disciples (believers). In Hebrew numerology ten represents responsibility and law.
2 Five of them were foolish and five were wise. 3 The foolish ones, when taking their lamps, brought no oil with them, 4 but the wise brought flasks of oil with their lamps.
Since it is not known when the parousia will happen, one must always be ready to go and meet the Lord. Five in Hebrew numerology represents grace, God’s goodness.
5 Since the bridegroom was long delayed,
The delay of the parousia sets up the problem being addressed here – the danger of love growing cold.
they all became drowsy and fell asleep.
Absolute vigilance is not so much the point as readiness.
6 At midnight,
The Son of Man is the Lord of surprises – He comes when you least expect it.
there was a cry, ‘Behold, the bridegroom! Come out to meet him!’
This expresses the longing of the early Church for the consummation of the kingdom.
7 Then all those virgins got up and trimmed their lamps. 8 The foolish ones said to the wise, ‘Give us some of your oil, for our lamps are going out.’
The oil represents the good works of living out the gospel; the foolish virgins have just been coasting along.
9 But the wise ones replied, ‘No, for there may not be enough for us and you. Go instead to the merchants and buy some for yourselves.’
Refusal by the wise doesn’t constitute a lack of charity or helpfulness – good works are not completely transferrable. Others can help, but readiness to accept salvation is, ultimately, a matter of personal responsibility.
10 While they went off to buy it, the bridegroom came and those who were ready went into the wedding feast with him.
Those who are prepared to accept salvation are admitted to the wedding feast of the Lamb – the heavenly banquet.
Then the door was locked. 11 Afterwards the other virgins came and said, ‘Lord, Lord, open the door for us!’
Those who are not prepared cannot expect to be admitted.
12 But he said in reply, ‘Amen, I say to you, I do not know you.’
See Matthew 7:21-23; Luke 6:46.
13 Therefore, stay awake, for you know neither the day nor the hour.
St. Charles Borromeo Catholic Church,
Picayune, MS http://www.scborromeo.org
THIRTY-SECOND
SUNDAY IN ORDINARY TIME
SUNDAY, NOVEMBER 12, MATTHEW 25:1-13
(Wisdom 6:12-16; Psalm 63; 1 Thessalonians 4:13-18 or 4:13-24)
SUNDAY, NOVEMBER 12, MATTHEW 25:1-13
(Wisdom 6:12-16; Psalm 63; 1 Thessalonians 4:13-18 or 4:13-24)
KEY VERSE: "Therefore, stay awake, for you know neither the day nor the hour" (v 13).
TO KNOW: Jesus told his followers a parable about the necessity of being prepared for his final coming. In the story, the Church was depicted as bridesmaids who were either vigilant or unprepared for the arrival of the "bridegroom" who was Christ. In Jesus' day, the bridesmaids were expected to meet the bridegroom with their oil lamps to lead the wedding party to his home where the wedding feast would be held. The foolish bridesmaids did not expect the bridegroom to arrive at night, but the wise ones believed that he could arrive at any time. The foolish bridesmaids were caught by surprise and had to go and find oil for their lamps while the rest of the wedding party proceeded to the wedding feast. By the time they arrived, the door had been locked, and they were refused entrance. The point of this parable of the bridesmaids is readiness. Jesus was continuously telling people to wake up and stay awake. Obtaining the oil of sanctity was the responsibility of each individual. No one could borrow the spiritual wealth that others acquired. Jesus said that he would welcome the faithful servants, but those who foolishly left these matters to the last would be excluded from the wedding feast in God's kingdom.
TO LOVE: Am I wise or foolish in my service to the Lord?
TO SERVE: Lord Jesus, fill me with your grace so that I may be prepared to meet the Lord.
Sunday 12
November 2017
Psalter Week IV. 32nd Sunday In
Ordinary Time.
Wisdom
6:12-16. Psalm 62(63):2-8. 1 Thessalonians 4:13-18. Matthew 25:1-13.
My soul is
thirsting for you, O Lord my God — Psalm 62(63):2-8.
‘My soul
is thirsting for you.’
We each desire to find God,
whether we know that or not. We search for God in the people we meet, in our
environment, or perhaps in material possessions or status. Through our
searching we will find God. The bridesmaids in Matthew were seeking God by being
at the wedding, but, being distracted, they were not prepared for the task.
Keeping Jesus in our sights each day helps us to keep on track.
Jesus walks with us, throughout
our days. As Paul reminded the people of Thessalonica, living in close contact
with Jesus gives us hope, despite all that goes on around us. With conflicts in
many countries, and severe climatic disasters, we need to have hope. Living the
words— ‘Wisdom is found by those who look for her, be on the alert for her and
anxiety will quickly leave you’—our lives will evince joy and hope.
ST. JOSAPHAT
Today, on the day of his martyrdom, Nov. 12, Roman Catholics and
some Eastern Catholics remember St. Josaphat Kuntsevych, a bishop and monk
whose example of faith inspired many Eastern Orthodox Christians to return to
full communion with the Holy See.
Other
Eastern Catholics, including the Ukrainian Catholic Church, celebrate St.
Josaphat's feast day on Nov. 25.
Born
in 1580 in the western Ukrainian region of Volhynia, John Kuntsevych did not
become “Josaphat” until his later life as a monk. He also was not initially a
full member of the Catholic Church, born to Orthodox Christian parents whose
church had fallen out of communion with the Pope.
Although
the Eastern churches began to separate from the Holy See in 1054, a union had
existed for a period of time after the 15th century Ecumenical Council of
Florence. But social, political and theological disputes caused the union to
begin dissolving even before the Turkish conquest of Byzantium in 1453. By
John’s time, many Slavic Orthodox Christians had become strongly anti-Catholic.
During
this time, Latin missionaries attempted to achieve reunion with the individual
eastern patriarchs. The approach was risky, sometimes politicizing the faith
and leading to further divisions. But it did yield some notable successes,
including the reunion of John’s own Ruthenian Church in the 1596 Union of
Brest.
John
was trained as a merchant’s apprentice and could have opted for marriage. But
he felt drawn to the rigors and spiritual depth of traditional Byzantine
monasticism. Taking the monastic name of Josaphat, he entered a Ukrainian
monastery in 1604.
The
young monk was taking on an ambitious task, striving to re-incorporate the
Eastern Orthodox tradition with the authority of the Catholic Church in the era
of its “Counter-reformation.” Soon, as a priest, subsequently an archbishop,
and ultimately a martyr, he would live and die for the union of the churches.
While
rejecting the anti-Western sentiments of many of his countrymen, Josaphat also
resisted any attempt to compromise the Eastern Catholic churches’ own
traditions. Recognizing the urgent pastoral needs of the people, he produced
catechisms and works of apologetics, while implementing long overdue reforms of
the clergy and attending to the needs of the poor.
Josaphat’s
exemplary life and zeal for the care of souls won the trust of many Orthodox
Christians, who saw the value of the churches’ union reflected in the
archbishop‘s life and works. Nevertheless, his mission was essentially
controversial, and others were led to believe lurid stories and malicious
suggestions made about him. In 1620, opponents arranged for the consecration of
a rival archbishop.
As
tensions between supporters and opponents began to escalate, Josaphat lamented
the onset of attacks that would lead to his death. “You people of Vitebsk want
to put me to death,” he protested. “You make ambushes for me everywhere, in the
streets, on the bridges, on the highways, and in the marketplace. I am here
among you as a shepherd, and you ought to know that I would be happy to give my
life for you.”
He
finally did so, on a fall day in 1623. An Orthodox priest had been shouting
insults outside the archbishop’s residence, and trying to force his way inside.
Josaphat had him removed, but the man assembled a mob in the town. They arrived
and demanded the archbishop’s life, threatening his companions and servants.
Unable to escape, Josaphat died praying for the men who shot and then beheaded
him before dumping his body in a river.
St.
Josaphat’s body was discovered incorrupt, five years later. Remarkably, the
saint’s onetime rival - the Orthodox Archbishop Meletius - was reconciled with
the Catholic Church in later years. St. Josaphat was canonized in 1867.
LECTIO DIVINA: 32ND SUNDAY OF
ORDINARY TIME (A)
Lectio Divina:
Sunday, November 12, 2017
The parable of the ten virgins
Preparing for the sudden coming of God in our life
Matthew 25:1-13
Preparing for the sudden coming of God in our life
Matthew 25:1-13
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:
Our meditation is on the parable of the ten virgins. In His parables, Jesus loves to make use of well-known facts in the life of the people as a means of comparison in order to clarify some unknown aspect of the Realm of God. In the parable of the ten virgins, He builds a story around the different attitudes of the girls who accompany the bridegroom on the feast day of his wedding. Jesus uses this fact, which is well known to all, in order to shed light on the event of the sudden coming of the Realm of God in people’s lives.
Generally, Jesus does not explain His parables, but says: "Let him who has ears to hear, understand!" Or "So it is. You have heard! Now try to understand." He provokes people, so that known facts of daily life might help them discover God’s promptings in their lives. He involves His listeners in the discovery of the meaning of the parable. The experience that each person has of the facts of life as told in the parable, contributes to the discovery of the meaning of Jesus’ parable. This shows that Jesus trusted in people’s ability to understand. They become co-owners of the meaning.
At the end of the parable of the ten virgins, Jesus says "Watch, therefore, because you do not know the day or the hour". This final warning serves as a key to the reading. It shows the direction of Jesus’ thinking. In this reading we should seek to discover the central point of this parable that Jesus uses as a comparison for the Realm of God.
Our meditation is on the parable of the ten virgins. In His parables, Jesus loves to make use of well-known facts in the life of the people as a means of comparison in order to clarify some unknown aspect of the Realm of God. In the parable of the ten virgins, He builds a story around the different attitudes of the girls who accompany the bridegroom on the feast day of his wedding. Jesus uses this fact, which is well known to all, in order to shed light on the event of the sudden coming of the Realm of God in people’s lives.
Generally, Jesus does not explain His parables, but says: "Let him who has ears to hear, understand!" Or "So it is. You have heard! Now try to understand." He provokes people, so that known facts of daily life might help them discover God’s promptings in their lives. He involves His listeners in the discovery of the meaning of the parable. The experience that each person has of the facts of life as told in the parable, contributes to the discovery of the meaning of Jesus’ parable. This shows that Jesus trusted in people’s ability to understand. They become co-owners of the meaning.
At the end of the parable of the ten virgins, Jesus says "Watch, therefore, because you do not know the day or the hour". This final warning serves as a key to the reading. It shows the direction of Jesus’ thinking. In this reading we should seek to discover the central point of this parable that Jesus uses as a comparison for the Realm of God.
b) A division of the text to help with
the reading:
Mt 25:1-4: The different attitudes of the girls who accompany the bridegroom: five wise and five foolish.
Mt 25:5-6: The delay in the coming of the bridegroom and his sudden arrival in the night.
Mt 25:7-9: The different attitudes of the wise and the foolish.
Mt 25:10-12: The different outcome for the wise and the foolish.
Mt 25:13: The conclusion of the parable.
Mt 25:1-4: The different attitudes of the girls who accompany the bridegroom: five wise and five foolish.
Mt 25:5-6: The delay in the coming of the bridegroom and his sudden arrival in the night.
Mt 25:7-9: The different attitudes of the wise and the foolish.
Mt 25:10-12: The different outcome for the wise and the foolish.
Mt 25:13: The conclusion of the parable.
c) The text:
1-4: Then
the kingdom of Heaven will be like this: ten virgins who took their lamps
and went to meet the bridegroom. Five of them were foolish and five were
sensible: the foolish ones, though they took their lamps, took no oil with
them, whereas the sensible ones took flasks of oil as well as their
lamps.
5-6: The bridegroom was late, and they all grew drowsy and fell asleep. But at midnight there was a cry, "Look! The bridegroom! Go out and meet him."
7-9: Then all those virgins woke up and trimmed their lamps, and the foolish ones said to the sensible ones, "Give us some of your oil: our lamps are going out." But they replied, "There may not be enough for us and for you; you had better go to those who sell it and buy some for yourselves."
10-12: They had gone off to buy it when the bridegroom arrived. Those who were ready went in with him to the wedding hall and the door was closed. The other attendants arrived later. "Lord, Lord," they said, "open the door for us." But he replied, "In truth I tell you, I do not know you."
13: So stay awake, because you do not know either the day or the hour.
5-6: The bridegroom was late, and they all grew drowsy and fell asleep. But at midnight there was a cry, "Look! The bridegroom! Go out and meet him."
7-9: Then all those virgins woke up and trimmed their lamps, and the foolish ones said to the sensible ones, "Give us some of your oil: our lamps are going out." But they replied, "There may not be enough for us and for you; you had better go to those who sell it and buy some for yourselves."
10-12: They had gone off to buy it when the bridegroom arrived. Those who were ready went in with him to the wedding hall and the door was closed. The other attendants arrived later. "Lord, Lord," they said, "open the door for us." But he replied, "In truth I tell you, I do not know you."
13: So stay awake, because you do not know either the day or the hour.
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) What did you like best in the parable
and what caught your attention? Why?
b) What is the context of people’s daily life that Jesus stresses in this parable?
c) From the start, Jesus distinguishes between "wise" and "foolish". What is the meaning of wisdom and of foolishness?
d) How can we interpret the bridegroom’s harsh reply: "I tell you solemnly, I do not know you"?
e) Of what day and which hour is Jesus speaking at the end of the parable?
b) What is the context of people’s daily life that Jesus stresses in this parable?
c) From the start, Jesus distinguishes between "wise" and "foolish". What is the meaning of wisdom and of foolishness?
d) How can we interpret the bridegroom’s harsh reply: "I tell you solemnly, I do not know you"?
e) Of what day and which hour is Jesus speaking at the end of the parable?
5. A key to the reading
for those who wish to go deeper into the
text.
● The context within which Matthew records Jesus’ words
Matthew’s Gospel has two kinds of
parables. Those that help in the understanding of the Realm of God as present
in Jesus’ activities, and those that help us prepare for the future coming of
the Realm. The first are more frequent in the early apostolic life of Jesus.
The latter are more frequent in the second half when it is clear that Jesus
will be persecuted, apprehended, and killed by the civil and religious
authorities. In other words, both dimensions of the Realm are to be found in
the parables: 1) the Realm already present, here and now, hidden in the daily
events of life and which may be discovered and appreciated by us, and 2) the
future Realm still to come and for which each one of us must prepare starting
now. The tension between the already and the not yet pervades
the life of the Christian. Christmas is at once a celebration of the Realm
already present and the anticipation of the Realm that is still to come.
● A commentary on Jesus’ words as recorded in Matthew
Matthew 25:1-4: The different attitudes of the girls who accompany
the bridegroom: five wise and five foolish.
Jesus begins the parable with the words: "The kingdom of heaven will be like this…" This means that the parable of the ten virgins is about the future coming of the Realm for which we must prepare starting now. In order to shed light on this dimension of the Realm, Jesus uses the well-known custom of inviting some young girls of the village to accompany the bridegroom to the wedding feast. They had to accompany the bridegroom with lighted lamps. But the lamps were small and the oil they contained was sufficient only for a limited time. That is why it was prudent for each to take with her a little oil in reserve since the journey with the bridegroom could take longer than the limited time the oil in the lamps would last.
The following is what is implied in this story of the ten virgins: those who accept an assignment must prepare themselves according to the requirements of that assignment. The young girl, who accepts to be lady in waiting at a wedding must do what is required for this function. She must be far-sighted and carry the oil needed for the lamp. Those who undertake a trip of 100 kilometres on a road that has no petrol stations, and who know that, and leave with petrol for only 50 kilometres, are neither prudent nor far-sighted. People will say: "Silly, they have no brains".
Jesus begins the parable with the words: "The kingdom of heaven will be like this…" This means that the parable of the ten virgins is about the future coming of the Realm for which we must prepare starting now. In order to shed light on this dimension of the Realm, Jesus uses the well-known custom of inviting some young girls of the village to accompany the bridegroom to the wedding feast. They had to accompany the bridegroom with lighted lamps. But the lamps were small and the oil they contained was sufficient only for a limited time. That is why it was prudent for each to take with her a little oil in reserve since the journey with the bridegroom could take longer than the limited time the oil in the lamps would last.
The following is what is implied in this story of the ten virgins: those who accept an assignment must prepare themselves according to the requirements of that assignment. The young girl, who accepts to be lady in waiting at a wedding must do what is required for this function. She must be far-sighted and carry the oil needed for the lamp. Those who undertake a trip of 100 kilometres on a road that has no petrol stations, and who know that, and leave with petrol for only 50 kilometres, are neither prudent nor far-sighted. People will say: "Silly, they have no brains".
Matthew 25:5-6: The delay of the bridegroom and his sudden arrival
in the night.
The sequence of events told by Jesus is quite normal. It is night and the bridegroom is delayed. The girls, with every good intention and without meaning to, fall asleep. They try to stay awake because the bridegroom might come at any moment. Suddenly a cry goes up! "The bridegroom is coming!" It is the signal they were all awaiting. It is at this critical moment that a person’s values are revealed. The things that happen to us suddenly, independent of our will, show whether we are far-sighted or foolish.
The sequence of events told by Jesus is quite normal. It is night and the bridegroom is delayed. The girls, with every good intention and without meaning to, fall asleep. They try to stay awake because the bridegroom might come at any moment. Suddenly a cry goes up! "The bridegroom is coming!" It is the signal they were all awaiting. It is at this critical moment that a person’s values are revealed. The things that happen to us suddenly, independent of our will, show whether we are far-sighted or foolish.
Matthew 25:7-9: The different attitudes of the wise and the
foolish.
When they awake, the girls begin to prepare the lamps they need to make light on the road. It was time to add some oil because the lamps were running low. The girls who did not bring oil with them in reserve ask to borrow some from those who had brought oil. These reply that they cannot give them any oil, because then both of them would not have enough. If it was just a question of making light for the road, the wise ones could have said: walk beside us and you will be able to see where you go. But it was not a question of just making light for the road. The lamps were also a festive sign and to make light for the bridegroom on his arrival. This was the task of these ladies in waiting. Each would hold a lamp in her hand.
At the critical moment, the foolish girls ask for a share. They ask that the wise share the oil with them. Often, a parable makes only one point. Sharing was a very important and fundamental practice among the people of God. But in this case, it was not a question of sharing, because had the wise ones shared their oil, they would have caused harm to the bridegroom and spoiled the wedding feast. Neither they nor the others would have fulfilled the function which they had accepted. That is why the wise meet the request of the foolish negatively and offer realistic advice: "Buy some yourselves!" However, it was already midnight and it would have been difficult to find a shop open.
When they awake, the girls begin to prepare the lamps they need to make light on the road. It was time to add some oil because the lamps were running low. The girls who did not bring oil with them in reserve ask to borrow some from those who had brought oil. These reply that they cannot give them any oil, because then both of them would not have enough. If it was just a question of making light for the road, the wise ones could have said: walk beside us and you will be able to see where you go. But it was not a question of just making light for the road. The lamps were also a festive sign and to make light for the bridegroom on his arrival. This was the task of these ladies in waiting. Each would hold a lamp in her hand.
At the critical moment, the foolish girls ask for a share. They ask that the wise share the oil with them. Often, a parable makes only one point. Sharing was a very important and fundamental practice among the people of God. But in this case, it was not a question of sharing, because had the wise ones shared their oil, they would have caused harm to the bridegroom and spoiled the wedding feast. Neither they nor the others would have fulfilled the function which they had accepted. That is why the wise meet the request of the foolish negatively and offer realistic advice: "Buy some yourselves!" However, it was already midnight and it would have been difficult to find a shop open.
Matthew 25:10-12: The different outcome for the wise and the
foolish.
While the foolish girls went to buy oil, the bridegroom arrived and those who were prepared went in to the wedding feast with him and the door was closed. In the parable, the foolish girls found a shop open and bought some oil. Late as they were, they come and cry: "Open the door for us!" The bridegroom (at least, it seems that it is he) answers harshly: "In truth I tell you, I do not know you."
While the foolish girls went to buy oil, the bridegroom arrived and those who were prepared went in to the wedding feast with him and the door was closed. In the parable, the foolish girls found a shop open and bought some oil. Late as they were, they come and cry: "Open the door for us!" The bridegroom (at least, it seems that it is he) answers harshly: "In truth I tell you, I do not know you."
Matthew 25:13: Conclusion: Watchfulness.
The conclusion applied by Jesus Himself at the end of the story is a phrase that may be seen as the key to the whole parable: "Stay awake, because you do not know either the day or the hour!" God can come at any time during our lives. Everyone must be prepared. Like the young girls at the wedding feast, everyone must be prudent and show foresight and carry sufficient oil. There is a personal responsibility, even within the context of community. One cannot “borrow” good works from the community when the time comes. Everyone must stay on guard in the service of God and neighbor because you know not the time the bridegroom will arrive.
The conclusion applied by Jesus Himself at the end of the story is a phrase that may be seen as the key to the whole parable: "Stay awake, because you do not know either the day or the hour!" God can come at any time during our lives. Everyone must be prepared. Like the young girls at the wedding feast, everyone must be prudent and show foresight and carry sufficient oil. There is a personal responsibility, even within the context of community. One cannot “borrow” good works from the community when the time comes. Everyone must stay on guard in the service of God and neighbor because you know not the time the bridegroom will arrive.
● To round off:
How can we explain the harsh phrase: "I do not know you!"? We suggest two possible answers:
-- Many parables contain something strange: the father who does not scold the prodigal son, the shepherd who leaves ninety-nine sheep to look for the one, the Samaritan who behaves better than the priest and the Levite, etc. Usually, these strange or surprising aspects hide an important key for the discovery of the central point of the parable. In the parable of the ten virgins there are some strange things that do not usually happen: 1) There are no shops open at night, 2) The door is not usually closed at a wedding feast, 3) Normally, the bridegroom would never say: I do not know you. It is through these strange matters that the central thread of the teaching of the parable runs through. What is that? "Listen! Anyone who has ears."
-- The bridegroom in the parable is Jesus Himself who arrives late at night. It is what the context of other texts in the Gospels and in the Old Testament implies. In His conversation with the Samaritan woman, Jesus says that she had five husbands and the one she had now, the sixth, is not her true husband. The seventh is Jesus, the real spouse (Jn 4:16-18). While the bridegroom is with His disciples they need not fast (Mk 2:19-20). From the time of the prophet Hosea, in the 8th century before Christ, there grew in the people a hope of being able to one day come to an intimacy with God like that between bridegroom and bride (Hos 2:19-20). Isaiah says clearly: God wishes to be the husband of the people (Is 54:5; Jer 3:14), to rejoice with His people as a bridegroom rejoices in the presence of His bride (Is 62:5). This hope is realized in the coming of Jesus. When Jesus enters the life of a person, all else must withdraw because He is the bridegroom. This view of the story and the centuries long hope of the people helps us to understand the meaning of the harsh phrase of the bridegroom: "I do no know you!" Jesus also uses denial as a means to differentiate those not prepared for the Kingdom, as in Mt 10:33, whoever will have denied me before men, I also will deny before my Father, who is in heaven. Because of the lack of commitment and seriousness, the five foolish girls clearly show that they were not ready yet to commit themselves definitively to wed God. They needed some more time to prepare themselves: "Watch, because you do not know the day or the hour".
How can we explain the harsh phrase: "I do not know you!"? We suggest two possible answers:
-- Many parables contain something strange: the father who does not scold the prodigal son, the shepherd who leaves ninety-nine sheep to look for the one, the Samaritan who behaves better than the priest and the Levite, etc. Usually, these strange or surprising aspects hide an important key for the discovery of the central point of the parable. In the parable of the ten virgins there are some strange things that do not usually happen: 1) There are no shops open at night, 2) The door is not usually closed at a wedding feast, 3) Normally, the bridegroom would never say: I do not know you. It is through these strange matters that the central thread of the teaching of the parable runs through. What is that? "Listen! Anyone who has ears."
-- The bridegroom in the parable is Jesus Himself who arrives late at night. It is what the context of other texts in the Gospels and in the Old Testament implies. In His conversation with the Samaritan woman, Jesus says that she had five husbands and the one she had now, the sixth, is not her true husband. The seventh is Jesus, the real spouse (Jn 4:16-18). While the bridegroom is with His disciples they need not fast (Mk 2:19-20). From the time of the prophet Hosea, in the 8th century before Christ, there grew in the people a hope of being able to one day come to an intimacy with God like that between bridegroom and bride (Hos 2:19-20). Isaiah says clearly: God wishes to be the husband of the people (Is 54:5; Jer 3:14), to rejoice with His people as a bridegroom rejoices in the presence of His bride (Is 62:5). This hope is realized in the coming of Jesus. When Jesus enters the life of a person, all else must withdraw because He is the bridegroom. This view of the story and the centuries long hope of the people helps us to understand the meaning of the harsh phrase of the bridegroom: "I do no know you!" Jesus also uses denial as a means to differentiate those not prepared for the Kingdom, as in Mt 10:33, whoever will have denied me before men, I also will deny before my Father, who is in heaven. Because of the lack of commitment and seriousness, the five foolish girls clearly show that they were not ready yet to commit themselves definitively to wed God. They needed some more time to prepare themselves: "Watch, because you do not know the day or the hour".
6. Psalm 63:2-9
God’s desire
O God, thou art my God, I seek
thee,
my soul thirsts for thee; my flesh faints for thee,
as in a dry and weary land where no water is.
So I have looked upon thee in the sanctuary,
beholding thy power and glory.
Because thy steadfast love is better than life,
my lips will praise thee.
my soul thirsts for thee; my flesh faints for thee,
as in a dry and weary land where no water is.
So I have looked upon thee in the sanctuary,
beholding thy power and glory.
Because thy steadfast love is better than life,
my lips will praise thee.
So I will bless thee as long as I
live;
I will lift up my hands and call on thy name.
My soul is feasted as with marrow and fat,
and my mouth praises thee with joyful lips,
when I think of thee upon my bed,
and meditate on thee in the watches of the night;
for thou hast been my help,
and in the shadow of thy wings I sing for joy.
I will lift up my hands and call on thy name.
My soul is feasted as with marrow and fat,
and my mouth praises thee with joyful lips,
when I think of thee upon my bed,
and meditate on thee in the watches of the night;
for thou hast been my help,
and in the shadow of thy wings I sing for joy.
My soul clings to thee;
thy right hand upholds me.
thy right hand upholds me.
7. Final Prayer
Lord Jesus, we thank you 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 practice the Word. You who live and reign with the Father in the
unity of the Holy Spirit for ever and ever. Amen.
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