Third Sunday in Ordinary Time
Lectionary: 69
Lectionary: 69
Ezra the priest brought the law before the assembly,
which consisted of men, women,
and those children old enough to understand.
Standing at one end of the open place that was before the Water Gate,
he read out of the book from daybreak till midday,
in the presence of the men, the women,
and those children old enough to understand;
and all the people listened attentively to the book of the law.
Ezra the scribe stood on a wooden platform
that had been made for the occasion.
He opened the scroll
so that all the people might see it
— for he was standing higher up than any of the people —;
and, as he opened it, all the people rose.
Ezra blessed the LORD, the great God,
and all the people, their hands raised high, answered,
"Amen, amen!"
Then they bowed down and prostrated themselves before the LORD,
their faces to the ground.
Ezra read plainly from the book of the law of God,
interpreting it so that all could understand what was read.
Then Nehemiah, that is, His Excellency, and Ezra the priest-scribe
and the Levites who were instructing the people
said to all the people:
"Today is holy to the LORD your God.
Do not be sad, and do not weep"—
for all the people were weeping as they heard the words of the law.
He said further: "Go, eat rich foods and drink sweet drinks,
and allot portions to those who had nothing prepared;
for today is holy to our LORD.
Do not be saddened this day,
for rejoicing in the LORD must be your strength!"
which consisted of men, women,
and those children old enough to understand.
Standing at one end of the open place that was before the Water Gate,
he read out of the book from daybreak till midday,
in the presence of the men, the women,
and those children old enough to understand;
and all the people listened attentively to the book of the law.
Ezra the scribe stood on a wooden platform
that had been made for the occasion.
He opened the scroll
so that all the people might see it
— for he was standing higher up than any of the people —;
and, as he opened it, all the people rose.
Ezra blessed the LORD, the great God,
and all the people, their hands raised high, answered,
"Amen, amen!"
Then they bowed down and prostrated themselves before the LORD,
their faces to the ground.
Ezra read plainly from the book of the law of God,
interpreting it so that all could understand what was read.
Then Nehemiah, that is, His Excellency, and Ezra the priest-scribe
and the Levites who were instructing the people
said to all the people:
"Today is holy to the LORD your God.
Do not be sad, and do not weep"—
for all the people were weeping as they heard the words of the law.
He said further: "Go, eat rich foods and drink sweet drinks,
and allot portions to those who had nothing prepared;
for today is holy to our LORD.
Do not be saddened this day,
for rejoicing in the LORD must be your strength!"
Responsorial
Psalm PS 19:8, 9, 10, 15
R. (cf John 6:63c) Your words, Lord, are Spirit and life.
The law of the LORD is perfect,
refreshing the soul;
The decree of the LORD is trustworthy,
giving wisdom to the simple.
R. Your words, Lord, are Spirit and life.
The precepts of the LORD are right,
rejoicing the heart;
The command of the LORD is clear,
enlightening the eye.
R. Your words, Lord, are Spirit and life.
The fear of the LORD is pure,
enduring forever;
The ordinances of the LORD are true,
all of them just.
R. Your words, Lord, are Spirit and life.
Let the words of my mouth and the thought of my heart
find favor before you,
O LORD, my rock and my redeemer.
R. Your words, Lord, are Spirit and life.
The law of the LORD is perfect,
refreshing the soul;
The decree of the LORD is trustworthy,
giving wisdom to the simple.
R. Your words, Lord, are Spirit and life.
The precepts of the LORD are right,
rejoicing the heart;
The command of the LORD is clear,
enlightening the eye.
R. Your words, Lord, are Spirit and life.
The fear of the LORD is pure,
enduring forever;
The ordinances of the LORD are true,
all of them just.
R. Your words, Lord, are Spirit and life.
Let the words of my mouth and the thought of my heart
find favor before you,
O LORD, my rock and my redeemer.
R. Your words, Lord, are Spirit and life.
Reading 2 1 COR 12:12-30
Brothers and sisters:
As a body is one though it has many parts,
and all the parts of the body, though many, are one body,
so also Christ.
For in one Spirit we were all baptized into one body,
whether Jews or Greeks, slaves or free persons,
and we were all given to drink of one Spirit.
Now the body is not a single part, but many.
If a foot should say,
"Because I am not a hand I do not belong to the body, "
it does not for this reason belong any less to the body.
Or if an ear should say,
"Because I am not an eye I do not belong to the body, "
it does not for this reason belong any less to the body.
If the whole body were an eye, where would the hearing be?
If the whole body were hearing, where would the sense of smell be?
But as it is, God placed the parts,
each one of them, in the body as he intended.
If they were all one part, where would the body be?
But as it is, there are many parts, yet one body.
The eye cannot say to the hand, "I do not need you, "
nor again the head to the feet, "I do not need you."
Indeed, the parts of the body that seem to be weaker
are all the more necessary,
and those parts of the body that we consider less honorable
we surround with greater honor,
and our less presentable parts are treated with greater propriety,
whereas our more presentable parts do not need this.
But God has so constructed the body
as to give greater honor to a part that is without it,
so that there may be no division in the body,
but that the parts may have the same concern for one another.
If one part suffers, all the parts suffer with it;
if one part is honored, all the parts share its joy.
Now you are Christ's body, and individually parts of it.
Some people God has designated in the church
to be, first, apostles; second, prophets; third, teachers;
then, mighty deeds;
then gifts of healing, assistance, administration,
and varieties of tongues.
Are all apostles? Are all prophets? Are all teachers?
Do all work mighty deeds? Do all have gifts of healing?
Do all speak in tongues? Do all interpret?
As a body is one though it has many parts,
and all the parts of the body, though many, are one body,
so also Christ.
For in one Spirit we were all baptized into one body,
whether Jews or Greeks, slaves or free persons,
and we were all given to drink of one Spirit.
Now the body is not a single part, but many.
If a foot should say,
"Because I am not a hand I do not belong to the body, "
it does not for this reason belong any less to the body.
Or if an ear should say,
"Because I am not an eye I do not belong to the body, "
it does not for this reason belong any less to the body.
If the whole body were an eye, where would the hearing be?
If the whole body were hearing, where would the sense of smell be?
But as it is, God placed the parts,
each one of them, in the body as he intended.
If they were all one part, where would the body be?
But as it is, there are many parts, yet one body.
The eye cannot say to the hand, "I do not need you, "
nor again the head to the feet, "I do not need you."
Indeed, the parts of the body that seem to be weaker
are all the more necessary,
and those parts of the body that we consider less honorable
we surround with greater honor,
and our less presentable parts are treated with greater propriety,
whereas our more presentable parts do not need this.
But God has so constructed the body
as to give greater honor to a part that is without it,
so that there may be no division in the body,
but that the parts may have the same concern for one another.
If one part suffers, all the parts suffer with it;
if one part is honored, all the parts share its joy.
Now you are Christ's body, and individually parts of it.
Some people God has designated in the church
to be, first, apostles; second, prophets; third, teachers;
then, mighty deeds;
then gifts of healing, assistance, administration,
and varieties of tongues.
Are all apostles? Are all prophets? Are all teachers?
Do all work mighty deeds? Do all have gifts of healing?
Do all speak in tongues? Do all interpret?
Brothers and sisters:
As a body is one though it has many parts,
and all the parts of the body, though many, are one body,
so also Christ.
For in one Spirit we were all baptized into one body,
whether Jews or Greeks, slaves or free persons,
and we were all given to drink of one Spirit.
Now the body is not a single part, but many.
You are Christ's body, and individually parts of it.
As a body is one though it has many parts,
and all the parts of the body, though many, are one body,
so also Christ.
For in one Spirit we were all baptized into one body,
whether Jews or Greeks, slaves or free persons,
and we were all given to drink of one Spirit.
Now the body is not a single part, but many.
You are Christ's body, and individually parts of it.
AlleluiaCF. LK 4:18
R. Alleluia,
alleluia.
The Lord sent me to bring glad tidings to the poor,
and to proclaim liberty to captives.
R. Alleluia, alleluia.
The Lord sent me to bring glad tidings to the poor,
and to proclaim liberty to captives.
R. Alleluia, alleluia.
GospelLK 1:1-4; 4:14-21
Since many have undertaken to compile a narrative of the events
that have been fulfilled among us,
just as those who were eyewitnesses from the beginning
and ministers of the word have handed them down to us,
I too have decided,
after investigating everything accurately anew,
to write it down in an orderly sequence for you,
most excellent Theophilus,
so that you may realize the certainty of the teachings
you have received.
Jesus returned to Galilee in the power of the Spirit,
and news of him spread throughout the whole region.
He taught in their synagogues and was praised by all.
He came to Nazareth, where he had grown up,
and went according to his custom
into the synagogue on the sabbath day.
He stood up to read and was handed a scroll of the prophet Isaiah.
He unrolled the scroll and found the passage where it was written:
The Spirit of the Lord is upon me,
because he has anointed me
to bring glad tidings to the poor.
He has sent me to proclaim liberty to captives
and recovery of sight to the blind,
to let the oppressed go free,
and to proclaim a year acceptable to the Lord.
Rolling up the scroll, he handed it back to the attendant and sat down,
and the eyes of all in the synagogue looked intently at him.
He said to them,
"Today this Scripture passage is fulfilled in your hearing."
that have been fulfilled among us,
just as those who were eyewitnesses from the beginning
and ministers of the word have handed them down to us,
I too have decided,
after investigating everything accurately anew,
to write it down in an orderly sequence for you,
most excellent Theophilus,
so that you may realize the certainty of the teachings
you have received.
Jesus returned to Galilee in the power of the Spirit,
and news of him spread throughout the whole region.
He taught in their synagogues and was praised by all.
He came to Nazareth, where he had grown up,
and went according to his custom
into the synagogue on the sabbath day.
He stood up to read and was handed a scroll of the prophet Isaiah.
He unrolled the scroll and found the passage where it was written:
The Spirit of the Lord is upon me,
because he has anointed me
to bring glad tidings to the poor.
He has sent me to proclaim liberty to captives
and recovery of sight to the blind,
to let the oppressed go free,
and to proclaim a year acceptable to the Lord.
Rolling up the scroll, he handed it back to the attendant and sat down,
and the eyes of all in the synagogue looked intently at him.
He said to them,
"Today this Scripture passage is fulfilled in your hearing."
Meditation:
"Jesus returned in the power of the Spirit"
What
does the Gospel of Luke tell us about Jesus and his mission and what he came to
do for us? Many skeptics question the reliability and accuracy of the Gospel
accounts of Jesus. Luke tells us that his account is utterly believable because
it comes from firsthand witnesses (Luke 1:2) who knew Jesus personally, heard
him teach, saw his miracles, and witnessed his atoning death on the cross and
his rising from the tomb to everlasting life.
Luke begins his account by addressing his friend, Theophilus, a name which means "beloved of God" (Luke 1:3). In so many words Luke tells his friend (and us as well), I am writing to you the most incredible story humankind has known - and which many witnesses and messengers of God's word have openly explained on many occasions. Luke wants his friend and all who read his account to "know the truth" (Luke 1:4) concerning Jesus of Nazareth who was sent from the Father in heaven and anointed by the Holy Spirit to bring us the good news and power of God's kingdom.
The "good news"of Jesus brings new life and freedom
The word "gospel" literally means "good news." The Gospel is the Good News of Jesus Christ and the new life and freedom he has won for us through his atoning death on the cross for our sins and his resurrection to everlasting life and glory with the Father in heaven. The Gospel is the all-powerful and all-merciful word of God for us today as much as it was for the people who first heard it in Jesus' time. It's a life-giving word that has supernatural power to change, transform, and bring freedom and healing to those who accept it as the living word of God. Are you hungry for God's word of truth and mercy, love and forgiveness? And do you want to grow in the knowledge of God and what he has accomplished for us through his Son, Jesus Christ?
Jesus came in the power of the Spirit
Luke tells us that Jesus was about 30 years of age when he began his public ministry (Luke 3:23). Right after Jesus was baptized by John and anointed by the Spirit at the River Jordan (Luke 3:21-22), he spent 40 days in the wilderness to devote himself to prayer and fasting (Luke 4:1-13). At the end of this period of spiritual preparation and testing, Luke tells us that Jesus "returned in the power of the Spirit to his own land of Galilee" (Luke 4:14). Jesus chose to begin his public ministry in Galilee first, rather than in Jerusalem, the holy city and temple of God. This was in fulfillment of the prophecy of Isaiah 9:1,2.
Luke tells us that Jesus chose to publicly announce his mission in the synagogue at Nazareth. The people there were familiar with Jesus since it was his custom to regularly attended the weekly Sabbath service. Jesus was also known by many in Nazareth as a "carpenter" (Mark 6:3) and "son of Joseph" (Luke 4:21). When the president of the synagogue called on Jesus to read from the book of the prophet Isaiah, Jesus chose to read Isaiah's description (verses 1-2 of chapter 61) of what the Messiah would do when he came to restore God's kingdom for the people of Israel.
Luke begins his account by addressing his friend, Theophilus, a name which means "beloved of God" (Luke 1:3). In so many words Luke tells his friend (and us as well), I am writing to you the most incredible story humankind has known - and which many witnesses and messengers of God's word have openly explained on many occasions. Luke wants his friend and all who read his account to "know the truth" (Luke 1:4) concerning Jesus of Nazareth who was sent from the Father in heaven and anointed by the Holy Spirit to bring us the good news and power of God's kingdom.
The "good news"of Jesus brings new life and freedom
The word "gospel" literally means "good news." The Gospel is the Good News of Jesus Christ and the new life and freedom he has won for us through his atoning death on the cross for our sins and his resurrection to everlasting life and glory with the Father in heaven. The Gospel is the all-powerful and all-merciful word of God for us today as much as it was for the people who first heard it in Jesus' time. It's a life-giving word that has supernatural power to change, transform, and bring freedom and healing to those who accept it as the living word of God. Are you hungry for God's word of truth and mercy, love and forgiveness? And do you want to grow in the knowledge of God and what he has accomplished for us through his Son, Jesus Christ?
Jesus came in the power of the Spirit
Luke tells us that Jesus was about 30 years of age when he began his public ministry (Luke 3:23). Right after Jesus was baptized by John and anointed by the Spirit at the River Jordan (Luke 3:21-22), he spent 40 days in the wilderness to devote himself to prayer and fasting (Luke 4:1-13). At the end of this period of spiritual preparation and testing, Luke tells us that Jesus "returned in the power of the Spirit to his own land of Galilee" (Luke 4:14). Jesus chose to begin his public ministry in Galilee first, rather than in Jerusalem, the holy city and temple of God. This was in fulfillment of the prophecy of Isaiah 9:1,2.
Luke tells us that Jesus chose to publicly announce his mission in the synagogue at Nazareth. The people there were familiar with Jesus since it was his custom to regularly attended the weekly Sabbath service. Jesus was also known by many in Nazareth as a "carpenter" (Mark 6:3) and "son of Joseph" (Luke 4:21). When the president of the synagogue called on Jesus to read from the book of the prophet Isaiah, Jesus chose to read Isaiah's description (verses 1-2 of chapter 61) of what the Messiah would do when he came to restore God's kingdom for the people of Israel.
"The
Spirit of the Lord is upon me, because he has anointed me to preach good news
to the poor. He has sent me to proclaim release to the captives and recovering
of sight to the blind, to set at liberty those who are oppressed, to proclaim
the acceptable year of the Lord" (Isaiah 61:1-2).
Isaiah
had prophesied that the Messiah would be sent by God and anointed in the power
of the Holy Spirit to preach "good news" and bring healing, blessing,
and freedom to all who were oppressed (see Isaiah 61:1-2). Jesus awakened their
hope in God's promises when he announced that this word was now being fulfilled
in his very own person. Luke tells us that the people of Nazareth spoke well of
him and received his "gracious word" with amazement and wonder. But
they also openly questioned how the "son of Joseph" would fulfill
this Messianic mission (Luke 4:21). Jesus challenged them to believe the word
God had spoken through the prophets and the word he now speaks in God's name
through the power of the Holy Spirit.
Jesus
renews and strengthens us in faith, hope, and love
The Lord Jesus speaks this same word to each of us today - he comes to bring us healing and restoration, pardon and freedom from the oppression of sin, despair, hopelessness, and destruction. Do you believe his word with expectant faith and trust, or with doubt and indifference? The Lord will not refuse to pour out his Spirit on all who trust in him. Ask the Lord Jesus to renew in you the joy of the Gospel and the freedom to live each day with trusting faith, joyful hope, and fervent love.
The Lord Jesus speaks this same word to each of us today - he comes to bring us healing and restoration, pardon and freedom from the oppression of sin, despair, hopelessness, and destruction. Do you believe his word with expectant faith and trust, or with doubt and indifference? The Lord will not refuse to pour out his Spirit on all who trust in him. Ask the Lord Jesus to renew in you the joy of the Gospel and the freedom to live each day with trusting faith, joyful hope, and fervent love.
"Lord
Jesus, you are the fulfillment of all our hopes and dreams. Through the gift of
your Holy Spirit you bring us truth, freedom, and abundant life. Fill me with
the joy of the Gospel and inflame my heart with a burning love for you and a
deep thirst for your word."
Daily
Quote from the early church fathers: Jesus fulfills the Messianic prophecy
of Isaiah 61, by Cyril of Alexandria (376-444 AD)
"Now
it was necessary that he should manifest himself to the Israelites and that the
mystery of his incarnation should now shine forth to those who did not know
him. Now that God the Father had anointed him to save the world, he very wisely
orders this also [that his fame should now spread widely]. This favor he grants
first to the people of Nazareth, because, humanly speaking, he had grown up
among them. Having entered the synagogue, therefore, he takes the book to read.
Having opened it, he selects a passage in the Prophets which declares the
mystery concerning him. By these words he himself tells us very clearly by the
voice of the prophet that he would both be made man and come to save the world.
For we affirm that the Son was anointed in no other way than by having become
like us according to the flesh and taking our nature. Being at once God and man,
he both gives the Spirit to the creation in his divine nature and receives it
from God the Father in his human nature. It is he who sanctifies the whole
creation, both by shining forth from the Holy Father and by bestowing the
Spirit. He himself pours forth his own Spirit on the powers above and on those
who recognized his appearing." (excerpt from COMMENTARY ON
LUKE, HOMILY 12)
3rd Sunday in Ordinary Time – Cycle C
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 - Nehemiah 8:2-4a, 5-6, 8-10
The book of Nehemiah is one of the historical books of the Bible and continues to chronicle the history of the Jewish people. The books of Kings and Chronicles leave Jerusalem and the temple a heap of ruins, and the people of Judah exiles and captives in Babylon (587 B.C.). But, the exiles never forgot Zion and the glories of Solomon’s temple. In 539 B.C. (48 years later) Cyrus II, King of Persia, conquered Babylon. Flavius Josephus, the 1st century A.D. historian, recounts how the Jews showed Cyrus the text of the prophecy of Isaiah where Cyrus’ name appears (Isaiah 44:28; 45:1):
“This was known to Cyrus by his reading the book which Isaiah left behind him of his prophesies; for this prophet said that God has spoken thus to him in a secret vision: – ‘My will is, that Cyrus, whom I have appointed to be king over many and great nations, send back my people to their own land, and build my temple.’ This was foretold by Isaiah one hundred and forty years before the temple was demolished. Accordingly, when Cyrus read this, and admired the divine power, an earnest desire and ambition seized upon him to fulfill what was to written; so he called for the most eminent Jews that were in Babylon, and said to them, that he gave them leave to go back to their own country, and to rebuild their city Jerusalem, and the temple of God, for that he would be their assistant, and that he would write the rulers and governors that were in the neighborhood of their country of Judea, that they should contribute to them gold and silver for the building of the temple, and, beside that, beasts for their sacrifices.” [Antiquities of the Jews 11,1,2(5-7)]
Cyrus was so impressed that in 538 B.C. he issued an edict permitting those who wished to do so to return to Jerusalem.
Although the Jews returned immediately after the king’s decree and started rebuilding the Temple, the building works were soon stopped due to fierce opposition from the Samaritans. What particularly rankled the Samaritans was that they were not allowed to join in the rebuilding. The work was not restarted until 520 B.C., under Darius I, and it was completed four years later thanks to the intervention of Zerubbabel and the prophesying of Haggai and Zechariah. However, although the temple was finished, 40 years passed without the walls of Jerusalem being rebuilt – again due to Samaritan opposition.
Nehemiah presided from 445 until 433 B.C. over the restoration of the community and the rebuilding of the walls of Jerusalem. As Ezra was responsible for the religious regeneration and reform of the community after the exile, so Nehemiah was for organizing its security and establishing a sound administration; despite continuing opposition from the inhabitants of the surrounding towns.
Our canonical books of Ezra and Nehemiah are combined by the Septuagint into a single book which has the title Esdras B. Preceding it is Esdras A (the apocryphal 1 Esdras in modern translations).
Today’s reading tells of Ezra’s reading of the Torah (the Law of Moses) to the people.
2 [ ]Ezra the priest brought the law before the assembly,
The law is the Torah, the first five books of the Bible. It contains the early history of the Jewish people and the blessings and curses associated with their covenant with God.
which consisted of men, women, and those children old enough to understand. 3 Standing at one end of the open place that was before the Water Gate, he read out of the book from daybreak till midday, in the presence of the men, the women, and those children old enough to understand; and all the people listened attentively to the book of the law. 4a Ezra the scribe stood on a wooden platform that had been made for the occasion. 5 Ezra opened the scroll so that all the people might see it (for he was standing higher up than any of the people); and, as he opened it, all the people rose. 6 Ezra blessed the LORD, the great God, and all the people, their hands raised high, answered, “Amen, amen!”
Truly, truly; I believe; I truly believe. A solemn affirmation of what they hear. It is a covenant oath.
Then they bowed down and prostrated themselves before the LORD, their faces to the ground. 8 Ezra read plainly from the book of the law of God, interpreting it so that all could understand what was read. 9 Then (Nehemiah, that is, His Excellency, and) Ezra the priest-scribe (and the Levites who were instructing the people) said to all the people: “Today is holy to the LORD your God. Do not be sad, and do not weep” - for all the people were weeping as they heard the words of the law.
They are weeping because they know how impossible it is to keep all the commands of the Law and how horrible are the curses for disobeying the covenant.
10 He said further: “Go, eat rich foods and drink sweet drinks, and allot portions to those who had nothing prepared; for today is holy to our LORD.
Share in a common meal. This appears to be a rite of renewal of the covenant. Covenants are sworn by sharing a common meal between the parties to the covenant.
Do not be saddened this day, for rejoicing in the LORD must be your strength!” Following the covenant reaps blessings.
2nd Reading - 1 Corinthians 12:12-30
Last week we heard of the gifts of the Holy Spirit and that since they all have the same origin and are made to operate by the giver, no one recipient is more important than another because all is given for the common good. Today we continue this lesson as Paul compares the Christian community to the human body.
12 As a body is one though it has many parts, and all the parts of the body, though many, are one body, so also Christ.
The Church is the body of Christ.
“Paul is pointing out that just as the body has many members, some of which are more important than others, so it is with the Church also. But every member is necessary and useful.” [Saint Theodoret of Cyr (ca. A.D. 453), Commentary on the First Epistle to the Corinthians 246]
13 For in one Spirit we were all baptized into one body,
Baptism incorporates the individual into the risen, glorified body of Christ. It places an indelible mark on the soul just as circumcision made a visible mark under the Old Covenant (Colossians 2:11-12).
whether Jews or Greeks, slaves or free persons, and we were all given to drink of one Spirit.
Baptism gives an infusion of the Holy Spirit.
“There is one work because there is one mystery, there is one baptism because there was one death for the world. There is a unity of outlook which cannot be separated.” [Saint Ambrose of Milan (A.D. 381). The Holy Spirit 1,3,45]
14 Now the body is not a single part, but many.
This is the key phrase to this whole reading – Just as the human body needs different members (verses 14-20), so the Church needs a diversity of spiritual gifts, and each one makes a specific contribution to the common good; the health of the body.
15 If a foot should say, “Because I am not a hand I do not belong to the body,” it does not for this reason belong any less to the body. 16 Or if an ear should say, “Because I am not an eye I do not belong to the body,” it does not for this reason belong any less to the body. 17 If the whole body were an eye, where would the hearing be? If the whole body were hearing, where would the sense of smell be? 18 But as it is, God placed the parts, each one of them, in the body as he intended. 19 If they were all one part, where would the body be? 20 But as it is, there are many parts, yet one body.
“If everyone in the Church were equal, there would be no body, because a body is governed according to the difference in the functions of its members. The diversity in the members of the body unites for the purpose of ensuring that the body fulfills its potential.” [The Ambrosiaster (between A.D. 366-384), Commentaries on Thirteen Pauline Epistles]
21 The eye cannot say to the hand, “I do not need you,” nor again the head to the feet,
“I do not need you.”
The perspective has changed slightly – the point is that the members need each other.
22 Indeed, the parts of the body that seem to be weaker are all the more necessary, 23 and those parts of the body that we consider less honorable we surround with greater honor, and our less presentable parts are treated with greater propriety, 24 whereas our more presentable parts do not need this.
In terms of clothing, the genitals receive more attention than the ear or nose. The instinct of modesty reveals the divine plan to ensure that the eyes (for example) should not command all consideration.
But God has so constructed the body as to give greater honor to a part that is without it, 25 so that there may be no division in the body, but that the parts may have the same concern for one another. 26 If (one) part suffers, all the parts suffer with it; if one part is honored, all the parts share its joy. 27 Now you are Christ’s body, and individually parts of it.
Paul applies verse 14 (“the body is not one member, it is many”) to the spiritual gifts.
28 Some people God has designated in the church to be, first, apostles; second, prophets; third, teachers; then, mighty deeds; then, gifts of healing, assistance, administration, and varieties of tongues. 29 Are all apostles? Are all prophets? Are all teachers? Do all work mighty deeds? 30 Do all have gifts of healing? Do all speak in tongues? Do all interpret?
The first three recipients of the gifts are set off from the others by being numbered and personalized. A hierarchy is shown because the Church is, by divine will, a hierarchical institution. These three constitute the fundamental threefold ministry of the word by which the Church is founded and built up:
• Apostles - Bishops to oversee
• Prophets - To monitor the covenant. Prophecy is defined by its effect on the community.
• Teachers - Revelation in the sense of a new insight into the mystery of salvation is actualized in pastoral guidance and instruction.
Hierarchy means holy government and sacred order. It is not a human order – Our Lord established in the Church an order which should not degenerate into tyranny but the authority is a call to serve all members of the body for the common good (see also Romans 12:5-6).
“Paul has placed the apostles at the head of the church. They may be identified with bishops, as Peter said of Judas: ‘Let another take his bishopric’ (Acts 1:20, RSV). There are two types of prophets, those who predict the future and those who interpret the Scriptures. The apostles are also prophets, because the top rank has all the others subordinated to it. Even a wicked man like Caiaphas uttered prophecies on the strength of his rank, not for any virtues he might have possessed (John 11:49-51). Teachers are those who instructed boys in the synagogue, a practice which has come down to us as well.” [The Ambrosiaster (between A.D. 366-384), Commentaries on Thirteen Pauline Epistles]
Gospel - Luke 1:1-4, 4:14-21
Luke was a Syrian from Antioch. He was a physician by profession, a man of culture with perfect Greek. He was not an Apostle but was an early Gentile convert (about A.D. 40) and a disciple of Paul. He accompanied St. Paul on his second journey (A.D. 49-53) from Troas to Philippi, remaining there for some years, until he again joined Paul toward the end of his third journey (53-58). He stayed with Paul when he was imprisoned in Caesarea; he was with him on his adventurous trip from Caesarea to Rome and during his first Roman captivity.
St. Luke was not an eyewitness to our Lord’s life. Therefore, when he refers in his introduction to the sources he has used, he includes “the original eye-witnesses and ministers of the word”, among the most outstanding of whom was the Blessed Mother. It must have been she who provided most of the information Luke gives in the first chapters of his Gospel.
Luke is the only Gospel writer to give his book a preface or prologue (1:1-4). This prologue is really a summary of what the Gospel contains and helps us to realize that Jesus’ message of salvation, the Gospel, was preached before it came to be written down.
1:1 Since many have undertaken to compile a narrative of the events that have been fulfilled among us,
Luke’s purpose is not merely to record history, he narrates events that are interpreted as having been brought to fulfillment by God for human salvation.
2 just as those who were eyewitnesses from the beginning and ministers of the word have handed them down to us,
Seeing isn’t sufficient for Saint Luke, these sources have not only seen, they have acted upon their faith and now proclaim the Word.
3 I too have decided, after investigating everything accurately anew, to write it down in an orderly sequence for you, most excellent Theophilus,
The name Theophilus means “beloved of God”. Who this person is in unknown. Luke wrote this gospel and Acts to him – the only times he is mentioned in the Bible (Luke 1:3; Acts 1:1). Theophilus could be a generic “all Christians”.
4 so that you may realize the certainty of the teachings you have received.
Confirm the oral teaching.
4:14 Jesus returned to Galilee
This is the beginning of Jesus’ public ministry. Just prior to this He was baptized (Luke 3:21-22) and was tempted in the desert (Luke 4:1-13).
in the power of the Spirit,
The Holy Spirit descended on Him at His baptism (Luke 3:22) and He was full of and led by the Holy Spirit when He went into the desert (Luke 4:1). His encounter with the devil has not diminished the power of the Holy Spirit.
and news of him spread throughout the whole region. 15 He taught
Jesus was a teacher. He had the authority to address people about God and God’s plan.
in their synagogues
He was teaching openly in the Jewish place of worship and instruction. Jesus stands in continuity with God’s promises of old.
and was praised by all. 16 He came to Nazareth, where he had grown up,
Jesus starts His public ministry where His hearers think that they know Him and His origins.
and went according to his custom into the synagogue on the Sabbath day.
It seems that the Sabbath synagogue service in the first century consisted of the singing of a psalm, the recitation of the Shema and the 18 benedictions, a reading from the Torah, a reading from the Prophets, a sermon on the meaning of the readings, a blessing by the president, and the priestly blessing of Numbers 6:24-27.
He stood up to read 17 and was handed a scroll of the prophet Isaiah. He unrolled the scroll and found the passage where it was written:
Here we are dealing with Luke’s theology of promise and fulfillment. The passage was Isaiah 61:1-2. This is where the prophet announces the coming of a messiah who will free the people from all their afflictions.
18 “The Spirit of the Lord is upon me, because he has anointed me to bring glad tidings to the poor. He has sent me to proclaim liberty to captives and recovery of sight to the blind, to let the oppressed go free,
The blessings God will send the people through the Messiah. “The poor” refers not so much to a social condition as to a very religious attitude of indigence and humility toward God; those who instead of relying on their possessions and merits, trust in God’s goodness and mercy. Likewise, “release” is seen to be a spiritual sense - freedom from the blindness and oppression of sin. This passage is also in line with Jesus’ special concern for those most in need.
“Similarly, the Church encompasses with all her love all those who are afflicted by human misery and she recognizes in those who are poor and who suffer the image of her poor and suffering Founder. She does all in her power to receive their need and in them she strives to serve Christ” (Vatican II, Lumen Gentium 8)
19 and to proclaim a year acceptable to the Lord.”
Leviticus 25:10. Symbolizes the era of redemption and liberation which the Messiah would usher in.
20 Rolling up the scroll, he handed it back to the attendant and sat down, and the eyes of all in the synagogue looked intently at him. 21 He said to them, “Today this scripture passage is fulfilled in your hearing.”
The fulfillment of the promise is Luke’s theme. The waiting is over, the Messiah has arrived.
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 - Nehemiah 8:2-4a, 5-6, 8-10
The book of Nehemiah is one of the historical books of the Bible and continues to chronicle the history of the Jewish people. The books of Kings and Chronicles leave Jerusalem and the temple a heap of ruins, and the people of Judah exiles and captives in Babylon (587 B.C.). But, the exiles never forgot Zion and the glories of Solomon’s temple. In 539 B.C. (48 years later) Cyrus II, King of Persia, conquered Babylon. Flavius Josephus, the 1st century A.D. historian, recounts how the Jews showed Cyrus the text of the prophecy of Isaiah where Cyrus’ name appears (Isaiah 44:28; 45:1):
“This was known to Cyrus by his reading the book which Isaiah left behind him of his prophesies; for this prophet said that God has spoken thus to him in a secret vision: – ‘My will is, that Cyrus, whom I have appointed to be king over many and great nations, send back my people to their own land, and build my temple.’ This was foretold by Isaiah one hundred and forty years before the temple was demolished. Accordingly, when Cyrus read this, and admired the divine power, an earnest desire and ambition seized upon him to fulfill what was to written; so he called for the most eminent Jews that were in Babylon, and said to them, that he gave them leave to go back to their own country, and to rebuild their city Jerusalem, and the temple of God, for that he would be their assistant, and that he would write the rulers and governors that were in the neighborhood of their country of Judea, that they should contribute to them gold and silver for the building of the temple, and, beside that, beasts for their sacrifices.” [Antiquities of the Jews 11,1,2(5-7)]
Cyrus was so impressed that in 538 B.C. he issued an edict permitting those who wished to do so to return to Jerusalem.
Although the Jews returned immediately after the king’s decree and started rebuilding the Temple, the building works were soon stopped due to fierce opposition from the Samaritans. What particularly rankled the Samaritans was that they were not allowed to join in the rebuilding. The work was not restarted until 520 B.C., under Darius I, and it was completed four years later thanks to the intervention of Zerubbabel and the prophesying of Haggai and Zechariah. However, although the temple was finished, 40 years passed without the walls of Jerusalem being rebuilt – again due to Samaritan opposition.
Nehemiah presided from 445 until 433 B.C. over the restoration of the community and the rebuilding of the walls of Jerusalem. As Ezra was responsible for the religious regeneration and reform of the community after the exile, so Nehemiah was for organizing its security and establishing a sound administration; despite continuing opposition from the inhabitants of the surrounding towns.
Our canonical books of Ezra and Nehemiah are combined by the Septuagint into a single book which has the title Esdras B. Preceding it is Esdras A (the apocryphal 1 Esdras in modern translations).
Today’s reading tells of Ezra’s reading of the Torah (the Law of Moses) to the people.
2 [ ]Ezra the priest brought the law before the assembly,
The law is the Torah, the first five books of the Bible. It contains the early history of the Jewish people and the blessings and curses associated with their covenant with God.
which consisted of men, women, and those children old enough to understand. 3 Standing at one end of the open place that was before the Water Gate, he read out of the book from daybreak till midday, in the presence of the men, the women, and those children old enough to understand; and all the people listened attentively to the book of the law. 4a Ezra the scribe stood on a wooden platform that had been made for the occasion. 5 Ezra opened the scroll so that all the people might see it (for he was standing higher up than any of the people); and, as he opened it, all the people rose. 6 Ezra blessed the LORD, the great God, and all the people, their hands raised high, answered, “Amen, amen!”
Truly, truly; I believe; I truly believe. A solemn affirmation of what they hear. It is a covenant oath.
Then they bowed down and prostrated themselves before the LORD, their faces to the ground. 8 Ezra read plainly from the book of the law of God, interpreting it so that all could understand what was read. 9 Then (Nehemiah, that is, His Excellency, and) Ezra the priest-scribe (and the Levites who were instructing the people) said to all the people: “Today is holy to the LORD your God. Do not be sad, and do not weep” - for all the people were weeping as they heard the words of the law.
They are weeping because they know how impossible it is to keep all the commands of the Law and how horrible are the curses for disobeying the covenant.
10 He said further: “Go, eat rich foods and drink sweet drinks, and allot portions to those who had nothing prepared; for today is holy to our LORD.
Share in a common meal. This appears to be a rite of renewal of the covenant. Covenants are sworn by sharing a common meal between the parties to the covenant.
Do not be saddened this day, for rejoicing in the LORD must be your strength!” Following the covenant reaps blessings.
2nd Reading - 1 Corinthians 12:12-30
Last week we heard of the gifts of the Holy Spirit and that since they all have the same origin and are made to operate by the giver, no one recipient is more important than another because all is given for the common good. Today we continue this lesson as Paul compares the Christian community to the human body.
12 As a body is one though it has many parts, and all the parts of the body, though many, are one body, so also Christ.
The Church is the body of Christ.
“Paul is pointing out that just as the body has many members, some of which are more important than others, so it is with the Church also. But every member is necessary and useful.” [Saint Theodoret of Cyr (ca. A.D. 453), Commentary on the First Epistle to the Corinthians 246]
13 For in one Spirit we were all baptized into one body,
Baptism incorporates the individual into the risen, glorified body of Christ. It places an indelible mark on the soul just as circumcision made a visible mark under the Old Covenant (Colossians 2:11-12).
whether Jews or Greeks, slaves or free persons, and we were all given to drink of one Spirit.
Baptism gives an infusion of the Holy Spirit.
“There is one work because there is one mystery, there is one baptism because there was one death for the world. There is a unity of outlook which cannot be separated.” [Saint Ambrose of Milan (A.D. 381). The Holy Spirit 1,3,45]
14 Now the body is not a single part, but many.
This is the key phrase to this whole reading – Just as the human body needs different members (verses 14-20), so the Church needs a diversity of spiritual gifts, and each one makes a specific contribution to the common good; the health of the body.
15 If a foot should say, “Because I am not a hand I do not belong to the body,” it does not for this reason belong any less to the body. 16 Or if an ear should say, “Because I am not an eye I do not belong to the body,” it does not for this reason belong any less to the body. 17 If the whole body were an eye, where would the hearing be? If the whole body were hearing, where would the sense of smell be? 18 But as it is, God placed the parts, each one of them, in the body as he intended. 19 If they were all one part, where would the body be? 20 But as it is, there are many parts, yet one body.
“If everyone in the Church were equal, there would be no body, because a body is governed according to the difference in the functions of its members. The diversity in the members of the body unites for the purpose of ensuring that the body fulfills its potential.” [The Ambrosiaster (between A.D. 366-384), Commentaries on Thirteen Pauline Epistles]
21 The eye cannot say to the hand, “I do not need you,” nor again the head to the feet,
“I do not need you.”
The perspective has changed slightly – the point is that the members need each other.
22 Indeed, the parts of the body that seem to be weaker are all the more necessary, 23 and those parts of the body that we consider less honorable we surround with greater honor, and our less presentable parts are treated with greater propriety, 24 whereas our more presentable parts do not need this.
In terms of clothing, the genitals receive more attention than the ear or nose. The instinct of modesty reveals the divine plan to ensure that the eyes (for example) should not command all consideration.
But God has so constructed the body as to give greater honor to a part that is without it, 25 so that there may be no division in the body, but that the parts may have the same concern for one another. 26 If (one) part suffers, all the parts suffer with it; if one part is honored, all the parts share its joy. 27 Now you are Christ’s body, and individually parts of it.
Paul applies verse 14 (“the body is not one member, it is many”) to the spiritual gifts.
28 Some people God has designated in the church to be, first, apostles; second, prophets; third, teachers; then, mighty deeds; then, gifts of healing, assistance, administration, and varieties of tongues. 29 Are all apostles? Are all prophets? Are all teachers? Do all work mighty deeds? 30 Do all have gifts of healing? Do all speak in tongues? Do all interpret?
The first three recipients of the gifts are set off from the others by being numbered and personalized. A hierarchy is shown because the Church is, by divine will, a hierarchical institution. These three constitute the fundamental threefold ministry of the word by which the Church is founded and built up:
• Apostles - Bishops to oversee
• Prophets - To monitor the covenant. Prophecy is defined by its effect on the community.
• Teachers - Revelation in the sense of a new insight into the mystery of salvation is actualized in pastoral guidance and instruction.
Hierarchy means holy government and sacred order. It is not a human order – Our Lord established in the Church an order which should not degenerate into tyranny but the authority is a call to serve all members of the body for the common good (see also Romans 12:5-6).
“Paul has placed the apostles at the head of the church. They may be identified with bishops, as Peter said of Judas: ‘Let another take his bishopric’ (Acts 1:20, RSV). There are two types of prophets, those who predict the future and those who interpret the Scriptures. The apostles are also prophets, because the top rank has all the others subordinated to it. Even a wicked man like Caiaphas uttered prophecies on the strength of his rank, not for any virtues he might have possessed (John 11:49-51). Teachers are those who instructed boys in the synagogue, a practice which has come down to us as well.” [The Ambrosiaster (between A.D. 366-384), Commentaries on Thirteen Pauline Epistles]
Gospel - Luke 1:1-4, 4:14-21
Luke was a Syrian from Antioch. He was a physician by profession, a man of culture with perfect Greek. He was not an Apostle but was an early Gentile convert (about A.D. 40) and a disciple of Paul. He accompanied St. Paul on his second journey (A.D. 49-53) from Troas to Philippi, remaining there for some years, until he again joined Paul toward the end of his third journey (53-58). He stayed with Paul when he was imprisoned in Caesarea; he was with him on his adventurous trip from Caesarea to Rome and during his first Roman captivity.
St. Luke was not an eyewitness to our Lord’s life. Therefore, when he refers in his introduction to the sources he has used, he includes “the original eye-witnesses and ministers of the word”, among the most outstanding of whom was the Blessed Mother. It must have been she who provided most of the information Luke gives in the first chapters of his Gospel.
Luke is the only Gospel writer to give his book a preface or prologue (1:1-4). This prologue is really a summary of what the Gospel contains and helps us to realize that Jesus’ message of salvation, the Gospel, was preached before it came to be written down.
1:1 Since many have undertaken to compile a narrative of the events that have been fulfilled among us,
Luke’s purpose is not merely to record history, he narrates events that are interpreted as having been brought to fulfillment by God for human salvation.
2 just as those who were eyewitnesses from the beginning and ministers of the word have handed them down to us,
Seeing isn’t sufficient for Saint Luke, these sources have not only seen, they have acted upon their faith and now proclaim the Word.
3 I too have decided, after investigating everything accurately anew, to write it down in an orderly sequence for you, most excellent Theophilus,
The name Theophilus means “beloved of God”. Who this person is in unknown. Luke wrote this gospel and Acts to him – the only times he is mentioned in the Bible (Luke 1:3; Acts 1:1). Theophilus could be a generic “all Christians”.
4 so that you may realize the certainty of the teachings you have received.
Confirm the oral teaching.
4:14 Jesus returned to Galilee
This is the beginning of Jesus’ public ministry. Just prior to this He was baptized (Luke 3:21-22) and was tempted in the desert (Luke 4:1-13).
in the power of the Spirit,
The Holy Spirit descended on Him at His baptism (Luke 3:22) and He was full of and led by the Holy Spirit when He went into the desert (Luke 4:1). His encounter with the devil has not diminished the power of the Holy Spirit.
and news of him spread throughout the whole region. 15 He taught
Jesus was a teacher. He had the authority to address people about God and God’s plan.
in their synagogues
He was teaching openly in the Jewish place of worship and instruction. Jesus stands in continuity with God’s promises of old.
and was praised by all. 16 He came to Nazareth, where he had grown up,
Jesus starts His public ministry where His hearers think that they know Him and His origins.
and went according to his custom into the synagogue on the Sabbath day.
It seems that the Sabbath synagogue service in the first century consisted of the singing of a psalm, the recitation of the Shema and the 18 benedictions, a reading from the Torah, a reading from the Prophets, a sermon on the meaning of the readings, a blessing by the president, and the priestly blessing of Numbers 6:24-27.
He stood up to read 17 and was handed a scroll of the prophet Isaiah. He unrolled the scroll and found the passage where it was written:
Here we are dealing with Luke’s theology of promise and fulfillment. The passage was Isaiah 61:1-2. This is where the prophet announces the coming of a messiah who will free the people from all their afflictions.
18 “The Spirit of the Lord is upon me, because he has anointed me to bring glad tidings to the poor. He has sent me to proclaim liberty to captives and recovery of sight to the blind, to let the oppressed go free,
The blessings God will send the people through the Messiah. “The poor” refers not so much to a social condition as to a very religious attitude of indigence and humility toward God; those who instead of relying on their possessions and merits, trust in God’s goodness and mercy. Likewise, “release” is seen to be a spiritual sense - freedom from the blindness and oppression of sin. This passage is also in line with Jesus’ special concern for those most in need.
“Similarly, the Church encompasses with all her love all those who are afflicted by human misery and she recognizes in those who are poor and who suffer the image of her poor and suffering Founder. She does all in her power to receive their need and in them she strives to serve Christ” (Vatican II, Lumen Gentium 8)
19 and to proclaim a year acceptable to the Lord.”
Leviticus 25:10. Symbolizes the era of redemption and liberation which the Messiah would usher in.
20 Rolling up the scroll, he handed it back to the attendant and sat down, and the eyes of all in the synagogue looked intently at him. 21 He said to them, “Today this scripture passage is fulfilled in your hearing.”
The fulfillment of the promise is Luke’s theme. The waiting is over, the Messiah has arrived.
St. Charles Borromeo Catholic Church, Picayune, MS http://www.scborromeo.org
THIRD SUNDAY IN ORDINARY TIME
SUNDAY, JANUARY 27, LUKE 1:1-4, 4:14-21
(Nehemiah 8:2-4a, 5-6, 8-10; Psalm 19; 1 Corinthians 12:12-30 or 12:12-14, 27)
SUNDAY, JANUARY 27, LUKE 1:1-4, 4:14-21
(Nehemiah 8:2-4a, 5-6, 8-10; Psalm 19; 1 Corinthians 12:12-30 or 12:12-14, 27)
KEY VERSE: "Today this scripture passage is fulfilled in your hearing" (v.21).
TO KNOW: Luke was a Gentile convert to Christianity who wrote his Gospel for other Gentile Christians. Luke began the account of Jesus' public ministry with his proclamation in the synagogue in Nazareth. As Jesus' fame spread throughout the land, he was often called upon to read and comment on the scriptures. The readings of the entire Pentateuch were covered in a three year cycle, much like our Christian lectionary today. Any well instructed male member of the assembly could be called upon to read and interpret the scriptures. On one occasion, Jesus was given the scroll of the prophet Isaiah to read (Is 61:1-2). The passage spoke of the restoration of Israel through the work of God's anointed one (the Messiah in Hebrew or Christos in Greek). Jesus announced that Isaiah's words applied to his own mission. He had been anointed by God's Spirit to announce a Jubilee year of God's favor, and to bring good news to the poor, the oppressed and afflicted. The Messianic era had arrived in Jesus' healing and preaching. God had anointed him to bring liberation and salvation to all who believed the good news. Although the people were amazed by Jesus' words, they rejected him as they did the prophets before him.
TO LOVE: Lord Jesus, anoint me with your Spirit to proclaim hope to the distressed.
TO SERVE: In what ways does my parish care for the poor and suffering?
Sunday 27 January 2019
Week III Psalter. 3rd Sunday in Ordinary Time.
Nehemiah 8:2-6, 8-10. Psalm 18(19):8-10, 15. 1 Corinthians 12:12-30. Luke 1:1-4; 4:14-21.
Nehemiah 8:2-6, 8-10. Psalm 18(19):8-10, 15. 1 Corinthians 12:12-30. Luke 1:1-4; 4:14-21.
Your words, Lord, are spirit and life – Psalm
18(19):8-10, 15.
You are the body of Christ and individually members of it.
As unique creations of God, our features, talents and vocations
in life naturally set us apart from one another. Yet in being creations of God,
we are united in sharing the most precious gift of – life.
The gospels are narratives that illustrate the life of Christ,
‘reports of things that have taken place among us’, says Luke. Though they
differ, the gospels are message bearers of the great truths revealed through
the words that Jesus spoke and the deeds that he performed.
As members of the church, we are invited to live these great
truths through our own personal vocations so that we may become one body in
Christ.
Saint Angela Merici
Saint of the Day for January 27
(March 21, 1474 – January 27, 1540)
 |
| Vitrail de l’église Saint-Pierre de Retiers | Saint Angela Merici | photo by GO69 |
Saint Angela Merici’s story
Angela has the double distinction of founding the first teaching
congregation of women in the Church and what is now called a “secular
institute” of religious women.
As a young woman, she became a member of the Third Order of
Saint Francis, and lived a life of great austerity, wishing, like
Saint Francis, to own nothing, not even a bed. Early in life she was
appalled at the ignorance among poorer children, whose parents could not or
would not teach them the elements of religion. Angela’s charming manner and
good looks complemented her natural qualities of leadership. Others joined her
in giving regular instruction to the little girls of their neighborhood.
She was invited to live with a family in Brescia (where, she had
been told in a vision, she would one day found a religious community). Her work
continued and became well known. She became the center of a group of people
with similar ideals.
She eagerly took the opportunity for a trip to the Holy Land.
When they had gotten as far as Crete, she was struck with blindness. Her
friends wanted to return home, but she insisted on going through with the
pilgrimage, and visited the sacred shrines with as much devotion and enthusiasm
as if she had her sight. On the way back, while praying before a crucifix, her
sight was restored at the same place where it had been lost.
At 57, she organized a group of 12 girls to help her in
catechetical work. Four years later the group had increased to 28. She formed
them into the Company of Saint Ursula (patroness of medieval universities
and venerated as a leader of women) for the purpose of re-Christianizing family
life through solid Christian education of future wives and mothers. The members
continued to live at home, had no special habit and took no formal vows, though
the early Rule prescribed the practice of virginity, poverty, and obedience.
The idea of a teaching congregation of women was new and took time to develop.
The community thus existed as a “secular institute” until some years after
Angela’s death.
Reflection
As with so many saints, history is mostly concerned with their
activities. But we must always presume deep Christian faith and love in one
whose courage lasts a lifetime, and who can take bold new steps when human need
demands.
LECTIO DIVINA: 3RD SUNDAY OF ORDINARY TIME (C)
Lectio Divina:
Sunday, January 27, 2019
Jesus presents the programme of His mission
in the community of Nazareth
Luke 1:1-4; 4:14-21
in the community of Nazareth
Luke 1:1-4; 4:14-21
1. OPENING PRAYER
Lord, let the light of Your glory shine within us
and lead us through the darkness of this world
to the radiant joy of our eternal home.
We ask this through Our Lord Jesus Christ, Your Son, who lives
and reigns with You and the Holy Spirit, one God forever and ever. Amen.
2. LECTIO
a) The text:
Since many have undertaken to compile a narrative of the events that have been fulfilled among us, just as those who were eyewitnesses from the beginning and ministers of the word have handed them down to us, I too have decided, after investigating everything accurately anew, to write it down in an orderly sequence for you, most excellent Theophilus, so that you may realize the certainty of the teachings you have received. Jesus returned to Galilee in the power of the Spirit, and news of him spread throughout the whole region. He taught in their synagogues and was praised by all. He came to Nazareth, where he had grown up, and went according to his custom into the synagogue on the sabbath day. He stood up to read and was handed a scroll of the prophet Isaiah. He unrolled the scroll and found the passage where it was written: The Spirit of the Lord is upon me, because he has anointed me to bring glad tidings to the poor. He has sent me to proclaim liberty to captives and recovery of sight to the blind, to let the oppressed go free, and to proclaim a year acceptable to the Lord. Rolling up the scroll, he handed it back to the attendant and sat down, and the eyes of all in the synagogue looked intently at him. He said to them, "Today this Scripture passage is fulfilled in your hearing."
Since many have undertaken to compile a narrative of the events that have been fulfilled among us, just as those who were eyewitnesses from the beginning and ministers of the word have handed them down to us, I too have decided, after investigating everything accurately anew, to write it down in an orderly sequence for you, most excellent Theophilus, so that you may realize the certainty of the teachings you have received. Jesus returned to Galilee in the power of the Spirit, and news of him spread throughout the whole region. He taught in their synagogues and was praised by all. He came to Nazareth, where he had grown up, and went according to his custom into the synagogue on the sabbath day. He stood up to read and was handed a scroll of the prophet Isaiah. He unrolled the scroll and found the passage where it was written: The Spirit of the Lord is upon me, because he has anointed me to bring glad tidings to the poor. He has sent me to proclaim liberty to captives and recovery of sight to the blind, to let the oppressed go free, and to proclaim a year acceptable to the Lord. Rolling up the scroll, he handed it back to the attendant and sat down, and the eyes of all in the synagogue looked intently at him. He said to them, "Today this Scripture passage is fulfilled in your hearing."
b) Comment:
A brief introductory summary presents Jesus’ activity, His person, and the scene of this Gospel (Lk 4:14-21) takes place in the synagogue in Nazareth on a Saturday. Jesus’ return to the place from where His fame had spread everywhere in the region of Galilee and to which the Spirit led His steps has a special signifigance. In concise terms, Luke tries to give a salvific interpretation to it by shedding light on the salient aspects of the events. Jesus’ teaching in the synagogue signifies His Jewish origin and His wish to be part of the culture so as to emphasize the vital role of the law that God had entrusted to His people and to offer Himself as fulfillment and hope of Israel.
To the question implied in the narrative - Is Jesus a prophet? - the answer becomes clearer according to the criteria of discernment used by Israel to verify whether a prophet was sent by Yahweh or not: is his teaching in accordance with the teachings of the law, do his works correspond with God’s commandments, do his prophecies concerning the future come true? In Nazareth, Jesus presents Himself as a prophet – in fact He compares Himself to Elijah and Elisha – even though He does not define Himself as such in keeping with His custom that avoids any attempt at defining Himself.
A brief introductory summary presents Jesus’ activity, His person, and the scene of this Gospel (Lk 4:14-21) takes place in the synagogue in Nazareth on a Saturday. Jesus’ return to the place from where His fame had spread everywhere in the region of Galilee and to which the Spirit led His steps has a special signifigance. In concise terms, Luke tries to give a salvific interpretation to it by shedding light on the salient aspects of the events. Jesus’ teaching in the synagogue signifies His Jewish origin and His wish to be part of the culture so as to emphasize the vital role of the law that God had entrusted to His people and to offer Himself as fulfillment and hope of Israel.
To the question implied in the narrative - Is Jesus a prophet? - the answer becomes clearer according to the criteria of discernment used by Israel to verify whether a prophet was sent by Yahweh or not: is his teaching in accordance with the teachings of the law, do his works correspond with God’s commandments, do his prophecies concerning the future come true? In Nazareth, Jesus presents Himself as a prophet – in fact He compares Himself to Elijah and Elisha – even though He does not define Himself as such in keeping with His custom that avoids any attempt at defining Himself.
c) A moment of silence:
Let us allow the voice of the Word to resonate within us.
Let us allow the voice of the Word to resonate within us.
3. MEDITATIO
a) Some questions:
- To consider carefully every circumstance: are we always in a hurry during our day? Do we really wish to reflect carefully on what happens to us?
- He sent me to proclaim the good news to the poor: do I always think of the poor as the others, while I belong to the haves and those who know, and consequently, I do not need anyone?
- Today this scripture has been fulfilled: what scripture do we know so well as to recognize it as incarnation in our day?
- To consider carefully every circumstance: are we always in a hurry during our day? Do we really wish to reflect carefully on what happens to us?
- He sent me to proclaim the good news to the poor: do I always think of the poor as the others, while I belong to the haves and those who know, and consequently, I do not need anyone?
- Today this scripture has been fulfilled: what scripture do we know so well as to recognize it as incarnation in our day?
b) A key to the reading:
A historical contextualization
The passage of the synagogue of Nazareth is part of an approach
that will later form the key to the reading to what follows in Luke’s Gospel.
The reference to the prophet Isaiah is basic because therein is revealed the
continuity of the human history of God. Jesus’ gestures, placed in
parallel, “He stood and opened the scroll” (v.17), “He
closed the scroll and sat down” (v.20), give the narrative a
liturgical character that is customary yet new.
The newness occurs in the homily that renders the prophecy present. Today, a key word in Luke, expresses the fulfillment in Christ of God’s purpose. The immediate reactions to this today are of surprise and unbelief, of wonder and scandal, even to rejection already found in the question that follows Jesus’ proclamation, a question hanging in the air without an answer: “Is this not the son of Joseph?” (v. 22). The contrast with the Word proclaimed by a man who is imbued with the Spirit of the Lord, consecrated by an anointing, sent on a special mission of messianic character: to bring the good news, to forgive, to proclaim…creates a conflict of identity.
The newness occurs in the homily that renders the prophecy present. Today, a key word in Luke, expresses the fulfillment in Christ of God’s purpose. The immediate reactions to this today are of surprise and unbelief, of wonder and scandal, even to rejection already found in the question that follows Jesus’ proclamation, a question hanging in the air without an answer: “Is this not the son of Joseph?” (v. 22). The contrast with the Word proclaimed by a man who is imbued with the Spirit of the Lord, consecrated by an anointing, sent on a special mission of messianic character: to bring the good news, to forgive, to proclaim…creates a conflict of identity.
A literary contextualization
This passage does not have precise parallels in the synoptic
Gospels. Jesus’ visit to Nazareth in Matthew 13:53-58 and in Mark 6:1-6a is
limited to a question concerning Jesus’ origin and His rejection. There is no
description of the rite in the synagogue nor is there a record of the words
Jesus pronounced and of the interpretation of the present fulfillment of the
sacred Word. The only point in common is the rejection of Jesus by the
Nazarenes.
Through Jesus’ discourse in Nazareth, Luke wants to introduce and shed light on the whole public ministry of Jesus. Isaiah 61:1-2 contains a synthesis of the great themes that characterize Luke’s Gospel and those most dear to him: the Holy Spirit, the messianic anointing, the eschatological liberation, the messianic joy, the divine intervention in favor of the poor and oppressed, the proclamation of the year of grace. The program is inaugurated in Mark with the proclamation: “The time is fulfilled, and the kingdom of God is at hand. Repent and believe in the gospel” (Mk 1:14-15) and in Matthew in the Sermon on the Mount (Mt 5: 1-48), appears in Luke at the center of the Jewish belief: that which is fulfilled is not the time but the scripture. The reader is invited to see the necessity of “walking” with Christ and to imitate Him on the way of conformity to the will of the Father. Jerusalem, the end of a long journey (Lk 9:51-18,14) that leads Jesus towards the decisive moment of His life, is also the final point of His earthly mission (Lk 24) and the beginning of the life of the newborn Church (Acts 1-2).
Through Jesus’ discourse in Nazareth, Luke wants to introduce and shed light on the whole public ministry of Jesus. Isaiah 61:1-2 contains a synthesis of the great themes that characterize Luke’s Gospel and those most dear to him: the Holy Spirit, the messianic anointing, the eschatological liberation, the messianic joy, the divine intervention in favor of the poor and oppressed, the proclamation of the year of grace. The program is inaugurated in Mark with the proclamation: “The time is fulfilled, and the kingdom of God is at hand. Repent and believe in the gospel” (Mk 1:14-15) and in Matthew in the Sermon on the Mount (Mt 5: 1-48), appears in Luke at the center of the Jewish belief: that which is fulfilled is not the time but the scripture. The reader is invited to see the necessity of “walking” with Christ and to imitate Him on the way of conformity to the will of the Father. Jerusalem, the end of a long journey (Lk 9:51-18,14) that leads Jesus towards the decisive moment of His life, is also the final point of His earthly mission (Lk 24) and the beginning of the life of the newborn Church (Acts 1-2).
Literary genre
In this passage, we can see a slight literary unity. The
editorial intervention of Luke that begins from traditional data follows its
own purpose. The unitary design of both parts shows internal clarity and
accurate external delimitation. For Luke, the two fields of questioning are
inseparable: Who is Jesus? To whom is His work
addressed? The relationship between word and action is very strong,
the dramatic action of a proclamation that takes place in life. This passage
wants to introduce the public ministry of Jesus, almost enabling Him to act on
the confines of His belonging to Israel. The Spirit abundantly given to Jesus:
at His birth (1:35), at His baptism (3:22), during the temptations (4:1) at the
beginning of His mission (4:14) is the Spirit mentioned in Isaiah (v.18) who
makes God’s action explicit. An action without ethnic limits and that does not
seek notoriety, but that is in favor of those in need of salvation: the poor,
prisoners, the blind, the oppressed, and to begin the time of grace of the
Lord. We pass from a culture of the synagogue that is not capable of
welcoming the ancient Word fulfilled in the today, to a culture of following on
the roads of the world. Jesus goes off. He follows His way, that from Jerusalem
will lead Him to the ends of the earth through His followers
Detailed analysis of the text
A detailed analysis of the verses of this passage will reveal
important peculiarities, which, within a historical framework, present in the
Nazareth synagogue scene a synthesis of the content of the Gospel.
v.16: It seems
that the synagogue was a place frequented by Jesus. It is here that from His
early adulthood He has heard the Word of God and has interpreted it according
to the living tradition of the people. It is significant that Jesus seeks out
the centers of worship. Every adult Jew could read the word, generally the leaders
of the synagogue entrusted this task to those who were experts in Scripture.
The fact that Jesus gets up to read shows that it was customary for Him to do
so as it was customary for Him to attend the synagogue. The words: “as
was His custom” lend great force to the verse almost as though the one
who reads and speaks is not just anyone, but a son of Israel expert in the
reading and interpretation of the Torah and the prophets.
Christian faith then is born from faithful representatives of the people of Israel
whose time of waiting has come to fulfillment. All the main characters in Luke
are authentic Israelites: Zachary, Elizabeth and John, Mary, Joseph and Jesus,
the apostles, and later in Acts, Paul. This is “a custom” that
carries with it something new. The synagogue is the place where the
proclamation begins and spreads to the cities of Judah and Galilee and the
whole of Israel, even to the ends of the earth.
vv. 17-19: Jesus
finds the passage in Isaiah 61:1-2 which probably refers to the consecration of
a prophet (cf. 1 Kg 19:16). Luke leaves out from the citation from Isaiah the
menacing end because it is of no interest to his purpose: he emphasizes that
Jesus’ teaching has its roots in scripture (17-19; 25-27) and makes it present
in His own person. Isaiah’s words on His lips acquire their full meaning and
summarize His mission (cf 4:1), full of the Spirit, anointed by the Lord, sent
to proclaim the good news to the poor, freedom to prisoners and those
oppressed, sight to the blind and to preach the time of grace of the Lord.
v. 20: The
detailed description of the gestures foreshadows what is to come. Jesus speaks
while sitting, the typical position of one who teaches. The eyes of the people
turned towards Him prepare us for the importance of what He is about to say.
His is a short but disturbing homily. The movements show the character of this
passage from Luke. Jesus came, He went in, He stood up, He sat down, He passed
among them, He went away. The Nazarenes too rise but it is to throw Him out.
The contrast is clear. Jesus stands up to read, the men stand up to send Him
away. The waiting described in this verse, “The eyes of all in the
synagogue were gazing on Him,” degenerates into a rejection. The
problem is not the proclamation, already well known and source of hope for
devout Israelites, but the one who proclaims it and makes it His own.
v. 21: Jesus does
not make any comments on the words of Isaiah, but He makes them present. His is
a word event - rhêma - (Acts 10:37), a word that is salvation
now. The prophecy comes alive and is taking place. Jesus’ interpretation goes
beyond every expectation. In the Word, the today is present,
the today that is typical of the Evangelist and that is
the today of salvation, the today of the
fulfillment that comes from listening (cf Rom 10:17). What is essential for
Luke is listening. The realization of the ancient promises repeated in the
whole of Luke’s works (Lk 9:51; Acts 2:1; 19:21) is for those who listen:
the anawim, the poor, the oppressed, those favored by Jhwh (Is
11:4; 29:19) and now those favored by Jesus (Mt 11:28).
c) Reflection:
The exegesis made by Jesus Himself on Isaiah 61 is an example of
actualization that reveals the messianic present and has recourse to scripture
passages to shed light on the present situation. Christ’s is a creative
authority that invites people to adapt their lives to the message, accepting
the Anointed of God and renouncing the presumption of reducing Him to their
dimension. This pragmatic perspective is the key to actualization in every age:
the today of salvation echoes wherever there is preaching, so
is the welcoming and the commitment.
In the synagogue of Nazareth, we find the fundamental answers of human beings who live in expectation of meeting with salvation. Jesus is sent by God and is sustained by the Spirit. The anointing says that He is the Christ. In Him scripture is fulfilled. He is the today of God who fulfills past history now come to maturation in Jesus and will turn into the daily today of tomorrow that is the time of the Church, it too sent as prophetic Word, sustained by the Spirit.
The main message found in this passage of Luke is the scripture. The scripture contains the whole of God’s secret who lives in eternity and who becomes one of us.
In the synagogue of Nazareth, we find the fundamental answers of human beings who live in expectation of meeting with salvation. Jesus is sent by God and is sustained by the Spirit. The anointing says that He is the Christ. In Him scripture is fulfilled. He is the today of God who fulfills past history now come to maturation in Jesus and will turn into the daily today of tomorrow that is the time of the Church, it too sent as prophetic Word, sustained by the Spirit.
The main message found in this passage of Luke is the scripture. The scripture contains the whole of God’s secret who lives in eternity and who becomes one of us.
4. ORATIO
Psalm 2: 6-9
"I myself have installed my king
on Zion, my holy mountain."
I will proclaim the decree of the Lord,
who said to me, "You are my son;
today I am your father.
Only ask it of Mme,
and I will make your inheritance the nations,
your possession the ends of the earth.
With an iron rod you shall shepherd them,
like a clay pot you will shatter them."
on Zion, my holy mountain."
I will proclaim the decree of the Lord,
who said to me, "You are my son;
today I am your father.
Only ask it of Mme,
and I will make your inheritance the nations,
your possession the ends of the earth.
With an iron rod you shall shepherd them,
like a clay pot you will shatter them."
5. CONTEMPLATIO
Today: this the key word in my daily life. In this today the
Scripture is fulfilled. In this today Christ goes into the synagogue of my
convictions to proclaim the good news to the poverty of my thought, to my
feelings that are prisoners of that desire built on the ruins of grey days
stretched from hour to hour, to my vision obscured by my all too
short-sightedness. A year of grace, of conversion, of blessing. Lord, may my
today be Yours so that not one of Your words may fall in vain in my life, but
that Your words may be fulfilled as grains of wheat in the frozen furrow of the
past, capable of budding at the first signs of spring.
Không có nhận xét nào:
Đăng nhận xét