Twenty-second Sunday in Ordinary Time
Lectionary: 126
Lectionary: 126
My child, conduct your affairs with humility,
and you will be loved more than a giver of gifts.
Humble yourself the more, the greater you are,
and you will find favor with God.
What is too sublime for you, seek not,
into things beyond your strength search not.
The mind of a sage appreciates proverbs,
and an attentive ear is the joy of the wise.
Water quenches a flaming fire,
and alms atone for sins.
and you will be loved more than a giver of gifts.
Humble yourself the more, the greater you are,
and you will find favor with God.
What is too sublime for you, seek not,
into things beyond your strength search not.
The mind of a sage appreciates proverbs,
and an attentive ear is the joy of the wise.
Water quenches a flaming fire,
and alms atone for sins.
Responsorial
PsalmPS 68:4-5, 6-7, 10-11
R. (cf. 11b) God, in your goodness, you have made a home for the
poor.
The just rejoice and exult before God;
they are glad and rejoice.
Sing to God, chant praise to his name;
whose name is the LORD.
R. God, in your goodness, you have made a home for the poor.
The father of orphans and the defender of widows
is God in his holy dwelling.
God gives a home to the forsaken;
he leads forth prisoners to prosperity.
R. God, in your goodness, you have made a home for the poor.
A bountiful rain you showered down, O God, upon your inheritance;
you restored the land when it languished;
your flock settled in it;
in your goodness, O God, you provided it for the needy.
R. God, in your goodness, you have made a home for the poor.
The just rejoice and exult before God;
they are glad and rejoice.
Sing to God, chant praise to his name;
whose name is the LORD.
R. God, in your goodness, you have made a home for the poor.
The father of orphans and the defender of widows
is God in his holy dwelling.
God gives a home to the forsaken;
he leads forth prisoners to prosperity.
R. God, in your goodness, you have made a home for the poor.
A bountiful rain you showered down, O God, upon your inheritance;
you restored the land when it languished;
your flock settled in it;
in your goodness, O God, you provided it for the needy.
R. God, in your goodness, you have made a home for the poor.
Reading 2HEB 12:18-19, 22-24A
Brothers and sisters:
You have not approached that which could be touched
and a blazing fire and gloomy darkness
and storm and a trumpet blast
and a voice speaking words such that those who heard
begged that no message be further addressed to them.
No, you have approached Mount Zion
and the city of the living God, the heavenly Jerusalem,
and countless angels in festal gathering,
and the assembly of the firstborn enrolled in heaven,
and God the judge of all,
and the spirits of the just made perfect,
and Jesus, the mediator of a new covenant,
and the sprinkled blood that speaks more eloquently than that of Abel.
You have not approached that which could be touched
and a blazing fire and gloomy darkness
and storm and a trumpet blast
and a voice speaking words such that those who heard
begged that no message be further addressed to them.
No, you have approached Mount Zion
and the city of the living God, the heavenly Jerusalem,
and countless angels in festal gathering,
and the assembly of the firstborn enrolled in heaven,
and God the judge of all,
and the spirits of the just made perfect,
and Jesus, the mediator of a new covenant,
and the sprinkled blood that speaks more eloquently than that of Abel.
AlleluiaMT 11:29AB
R. Alleluia,
alleluia.
Take my yoke upon you, says the Lord,
and learn from me, for I am meek and humble of heart.
R. Alleluia, alleluia.
Take my yoke upon you, says the Lord,
and learn from me, for I am meek and humble of heart.
R. Alleluia, alleluia.
GospelLK 14:1, 7-14
On a sabbath Jesus went to dine
at the home of one of the leading Pharisees,
and the people there were observing him carefully.
He told a parable to those who had been invited,
noticing how they were choosing the places of honor at the table.
"When you are invited by someone to a wedding banquet,
do not recline at table in the place of honor.
A more distinguished guest than you may have been invited by him,
and the host who invited both of you may approach you and say,
'Give your place to this man,'
and then you would proceed with embarrassment
to take the lowest place.
Rather, when you are invited,
go and take the lowest place
so that when the host comes to you he may say,
'My friend, move up to a higher position.'
Then you will enjoy the esteem of your companions at the table.
For every one who exalts himself will be humbled,
but the one who humbles himself will be exalted."
Then he said to the host who invited him,
"When you hold a lunch or a dinner,
do not invite your friends or your brothers
or your relatives or your wealthy neighbors,
in case they may invite you back and you have repayment.
Rather, when you hold a banquet,
invite the poor, the crippled, the lame, the blind;
blessed indeed will you be because of their inability to repay you.
For you will be repaid at the resurrection of the righteous."
at the home of one of the leading Pharisees,
and the people there were observing him carefully.
He told a parable to those who had been invited,
noticing how they were choosing the places of honor at the table.
"When you are invited by someone to a wedding banquet,
do not recline at table in the place of honor.
A more distinguished guest than you may have been invited by him,
and the host who invited both of you may approach you and say,
'Give your place to this man,'
and then you would proceed with embarrassment
to take the lowest place.
Rather, when you are invited,
go and take the lowest place
so that when the host comes to you he may say,
'My friend, move up to a higher position.'
Then you will enjoy the esteem of your companions at the table.
For every one who exalts himself will be humbled,
but the one who humbles himself will be exalted."
Then he said to the host who invited him,
"When you hold a lunch or a dinner,
do not invite your friends or your brothers
or your relatives or your wealthy neighbors,
in case they may invite you back and you have repayment.
Rather, when you hold a banquet,
invite the poor, the crippled, the lame, the blind;
blessed indeed will you be because of their inability to repay you.
For you will be repaid at the resurrection of the righteous."
Meditation:
"He who exalts himself will be humbled"
Who
wants to be last? Isn't it only natural to desire respect and esteem from
others? Jesus' parable of the guests invited to the marriage feast probes our
motives for seeking honor and position. Self-promotion is most often achieved
at the expense of others! Jesus' parable reinforces the teaching of
Proverbs: Do not put yourself forward in the king's presence or stand
in the place of the great; for it is better to be told, "Come up
here," than to be put lower in the presence of the prince (Proverbs
25:6-7).
True
humility frees us to be our true selves as God sees us
What is true humility and why should we make it a characteristic mark of our life and action? True humility is not feeling bad about yourself, or having a low opinion of yourself, or thinking of yourself as inferior to others. True humility frees us from preoccupation with ourselves, whereas a low self-opinion tends to focus our attention on ourselves. Humility is truth in self-understanding and truth in action. Viewing ourselves truthfully, with sober judgment, means seeing ourselves the way God sees us (Psalm 139:1-4). A humble person makes a realistic assessment of himself or herself without illusion or pretense to be something he or she is not. The humble regard themselves neither smaller nor larger than they truly are.
What is true humility and why should we make it a characteristic mark of our life and action? True humility is not feeling bad about yourself, or having a low opinion of yourself, or thinking of yourself as inferior to others. True humility frees us from preoccupation with ourselves, whereas a low self-opinion tends to focus our attention on ourselves. Humility is truth in self-understanding and truth in action. Viewing ourselves truthfully, with sober judgment, means seeing ourselves the way God sees us (Psalm 139:1-4). A humble person makes a realistic assessment of himself or herself without illusion or pretense to be something he or she is not. The humble regard themselves neither smaller nor larger than they truly are.
True
humility frees us to be our true selves and to avoid despair and pride. A
humble person does not have to wear a mask or put on a facade in order to look
good to others, especially to those who are not really familiar with that
person. The humble are not swayed by accidentals, such as fame, reputation,
success, or failure.
True
humility frees us to love and serve selflessly for the good of others
Humility is the queen or foundation of all the other virtues because it enables us to view and judge ourselves correctly, the way God sees us. Humility leads to true self-knowledge, honesty, realism, strength, and dedication to give ourselves to something greater than ourselves. Humility frees us to love and serve others selflessly, for their sake, rather than our own. Paul the Apostles, gives us the greatest example and model of humility in the person of Jesus Christ, who emptied himself, taking the form of a servant, ...who humbled himself and became obedient unto death, even death on a cross (Philippians 2:7-8). The Lord Jesus gives grace to those who seek him humbly. Do you want to be a servant as Jesus served?
Humility is the queen or foundation of all the other virtues because it enables us to view and judge ourselves correctly, the way God sees us. Humility leads to true self-knowledge, honesty, realism, strength, and dedication to give ourselves to something greater than ourselves. Humility frees us to love and serve others selflessly, for their sake, rather than our own. Paul the Apostles, gives us the greatest example and model of humility in the person of Jesus Christ, who emptied himself, taking the form of a servant, ...who humbled himself and became obedient unto death, even death on a cross (Philippians 2:7-8). The Lord Jesus gives grace to those who seek him humbly. Do you want to be a servant as Jesus served?
"Lord
Jesus, you became a servant for my sake to set me free from the tyranny of sin,
selfishness, and conceit. Help me to be humble as you are humble and to love
freely and graciously all whom you call me to serve."
Daily
Quote from the early church fathers: Jesus calls us to be humble, modest,
and praiseworthy, by Cyril of Alexandria (376-444 AD)
"'When,' he says, 'a man more honorable than you comes, he that invited you and him will say, 'Give this man place.' Oh, what great shame is there in having to do this! It is like a theft, so to speak, and the restitution of the stolen goods. He must restore what he has seized because he had no right to take it. The modest and praiseworthy person, who without fear of blame might have claimed the dignity of sitting among the foremost, does not seek it. He yields to others what might be called his own, that he may not even seem to be overcome by empty pride. Such a one shall receive honor as his due. He says, 'He shall hear him who invited him say, "Come up here."... If any one among you wants to be set above others, let him win it by the decree of heaven and be crowned by those honors that God bestows. Let him surpass the many by having the testimony of glorious virtues. The rule of virtue is a lowly mind that does not love boasting. It is humility. The blessed Paul also counted this worthy of all esteem. He writes to those who eagerly desire saintly pursuits, 'Love humility.'" (excerpt from COMMENTARY ON LUKE, HOMILY 101.5)
"'When,' he says, 'a man more honorable than you comes, he that invited you and him will say, 'Give this man place.' Oh, what great shame is there in having to do this! It is like a theft, so to speak, and the restitution of the stolen goods. He must restore what he has seized because he had no right to take it. The modest and praiseworthy person, who without fear of blame might have claimed the dignity of sitting among the foremost, does not seek it. He yields to others what might be called his own, that he may not even seem to be overcome by empty pride. Such a one shall receive honor as his due. He says, 'He shall hear him who invited him say, "Come up here."... If any one among you wants to be set above others, let him win it by the decree of heaven and be crowned by those honors that God bestows. Let him surpass the many by having the testimony of glorious virtues. The rule of virtue is a lowly mind that does not love boasting. It is humility. The blessed Paul also counted this worthy of all esteem. He writes to those who eagerly desire saintly pursuits, 'Love humility.'" (excerpt from COMMENTARY ON LUKE, HOMILY 101.5)
22nd 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 - Sirach 3:17-18, 20, 28-29
In older Catholic Bibles, this book is listed as Ecclesiasticus, meaning “Church Book.” It received this name from the fact that, after the Psalms, it was the book most used in the liturgy; in fact, in the early Church it was a kind of official catechism used in the catechumenate.
The author of the book is Jesus, the son of Eleazar, of the house of Sirach. His home was Jerusalem, his profession that of a teacher of wisdom. From his youth he had been an ardent student of the Sacred Books of his people. Although he belonged to what might be called the conservative party among the Jews of his time, and clung with every fiber of his heart to the Law of Moses and the teachings of the prophets of Israel, he was not unfamiliar with Greek thought and life. This was to be expected because he had traveled extensively, not only in Palestine, but far beyond its limits. He describes his education at home and abroad in Sirach 39:1-13.
Jesus Ben Sirach wrote his book during the first decades of the 2nd century before Christ, probably not earlier than 187 B.C. and not later than 171 B.C.. During this period the Jewish nation and the Jewish religion were threatened with extinction. A life and death struggle was waging between the Hellenistic culture predominant in Syria and Egypt and the old religion of the Israelites. Greek manners, customs, philosophy and religion, which were so utterly opposed to the true religion revealed by God to His chosen people, were taking root in the Holy City itself. It was a critical time for the faithful worshipers of Yahweh. Every Jew was called upon to choose between the old and the new, the spirit of Moses and the Prophets, and the spirit of Hellenistic heathenism. Jesus Ben Sirach had long since made his choice. To justify that choice before his countrymen and to instill into them a thorough knowledge and love of their glorious heritage – this was the purpose of this book.
Today, our reading gives us a lesson in humility.
17 My son [child], conduct your affairs with humility, and you will be loved more than a giver of gifts.
Be conscious of your limitations and your true position before God as a creature and sinner.
18 Humble yourself the more, the greater you are, and you will find favor with God.
The high and mighty have a greater need to be humble than the lowly and weak.
20 What is too sublime for you, seek not, into things beyond your strength search not. 28 The mind of a sage appreciates proverbs, and an attentive ear is the wise man’s joy.
The author includes himself here. Faithful disciples are a joy to the master.
29 Water quenches a flaming fire, and alms atone for sins.
2nd Reading - Hebrews 12:18-19, 22-24
Today we end our study of the Book of Hebrews. Having heard last week about how we are to live out our faith and God’s treatment of His sons, today we hear a contrast between the assembly of Israel when the Old Covenant was made and that of those who have entered into the New.
18 You have not approached that which could be touched and a blazing fire and gloomy darkness and storm 19 and a trumpet blast and a voice speaking words such that those who heard begged that no message be further addressed to them.
This scene is on earth and the awesome circumstances recounted are taken from Exodus 19:12-14, 16-19; 20:18-21, and Moses’ words in Deuteronomy 4:11f.
22 No, you have approached Mount Zion and the city of the living God, the heavenly
Jerusalem,
See Galatians 4:26, Revelation 21:2. The assembly of the people of the New Covenant is not on this earth, but in the heavenly sanctuary. The author is speaking to those who are still on the journey to the final reward. Since they already possess the benefits of Jesus’ sacrifice, he can speak of them as having already arrived. This assumes that they have been living the life of Christ and will continue to do so as we learned last week.
and countless angels in festal gathering, 23 and the assembly of the firstborn enrolled in heaven,
These may be the angels just mentioned or the entire assembly of the Christian faithful.
and God the judge of all, and the spirits of the just made perfect,
The saints of the Old Testament. See Hebrews 11:40.
24 and Jesus, the mediator of a new covenant, and the sprinkled blood that speaks more eloquently than that of Abel.
This recalls the slaying of Abel by Cain and God’s conversation with Cain immediately afterward. Read Genesis 4:10.
Gospel - Luke 14:1, 7-14
In today’s reading Jesus uses the occasion of a meal and the attendant social etiquette to teach – not about good manners at table, but about the Kingdom. Attendance at the heavenly banquet depends upon an invitation from God. God invites those who recognize their lowliness and their need of salvation.
14:1 On a sabbath he went to dine at the home of one of the leading Pharisees, and the people there were observing him carefully. 7 He told a parable to those who had been invited, noticing how they were choosing the places of honor at the table. 8 “When you are invited by someone to a wedding banquet, do not recline at table in the place of honor. A more distinguished guest than you may have been invited by him, 9 and the host who invited both of you may approach you and say, ‘Give your place to this man,’ and then you would proceed with embarrassment to take the lowest place. 10 Rather, when you are invited, go and take the lowest place so that when the host comes to you he may say, ‘My friend, move up to a higher position.’ Then you will enjoy the esteem of your companions at the table. 11 For everyone who exalts himself will be humbled,
God will not be fooled by one’s self-promotion.
but the one who humbles himself will be exalted.” 12 Then he said to the host who invited him, “When you hold a lunch or a dinner, do not invite your friends or your brothers or your relatives or your wealthy neighbors, in case they may invite you back and you have repayment. 13 Rather, when you hold a banquet, invite the poor, the crippled, the lame, the blind;
In Jesus’ and Luke’s time both Jewish and Greco-Roman society spurned the unfortunate people.
14 blessed indeed will you be because of their inability to repay you.
The Greco-Roman ethic was one of reciprocity; where friends come to one another’s aid in the hope that when they are down on their luck their friend will come to their aid. In Luke’s communities people from all different walks of life and from different nations are friends because they have all things in common.
For you will be repaid at the resurrection of the righteous.”
This reading makes it clear that the righteous to be repaid at the resurrection are those who have shared the food of life with the disadvantaged.
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 - Sirach 3:17-18, 20, 28-29
In older Catholic Bibles, this book is listed as Ecclesiasticus, meaning “Church Book.” It received this name from the fact that, after the Psalms, it was the book most used in the liturgy; in fact, in the early Church it was a kind of official catechism used in the catechumenate.
The author of the book is Jesus, the son of Eleazar, of the house of Sirach. His home was Jerusalem, his profession that of a teacher of wisdom. From his youth he had been an ardent student of the Sacred Books of his people. Although he belonged to what might be called the conservative party among the Jews of his time, and clung with every fiber of his heart to the Law of Moses and the teachings of the prophets of Israel, he was not unfamiliar with Greek thought and life. This was to be expected because he had traveled extensively, not only in Palestine, but far beyond its limits. He describes his education at home and abroad in Sirach 39:1-13.
Jesus Ben Sirach wrote his book during the first decades of the 2nd century before Christ, probably not earlier than 187 B.C. and not later than 171 B.C.. During this period the Jewish nation and the Jewish religion were threatened with extinction. A life and death struggle was waging between the Hellenistic culture predominant in Syria and Egypt and the old religion of the Israelites. Greek manners, customs, philosophy and religion, which were so utterly opposed to the true religion revealed by God to His chosen people, were taking root in the Holy City itself. It was a critical time for the faithful worshipers of Yahweh. Every Jew was called upon to choose between the old and the new, the spirit of Moses and the Prophets, and the spirit of Hellenistic heathenism. Jesus Ben Sirach had long since made his choice. To justify that choice before his countrymen and to instill into them a thorough knowledge and love of their glorious heritage – this was the purpose of this book.
Today, our reading gives us a lesson in humility.
17 My son [child], conduct your affairs with humility, and you will be loved more than a giver of gifts.
Be conscious of your limitations and your true position before God as a creature and sinner.
18 Humble yourself the more, the greater you are, and you will find favor with God.
The high and mighty have a greater need to be humble than the lowly and weak.
20 What is too sublime for you, seek not, into things beyond your strength search not. 28 The mind of a sage appreciates proverbs, and an attentive ear is the wise man’s joy.
The author includes himself here. Faithful disciples are a joy to the master.
29 Water quenches a flaming fire, and alms atone for sins.
2nd Reading - Hebrews 12:18-19, 22-24
Today we end our study of the Book of Hebrews. Having heard last week about how we are to live out our faith and God’s treatment of His sons, today we hear a contrast between the assembly of Israel when the Old Covenant was made and that of those who have entered into the New.
18 You have not approached that which could be touched and a blazing fire and gloomy darkness and storm 19 and a trumpet blast and a voice speaking words such that those who heard begged that no message be further addressed to them.
This scene is on earth and the awesome circumstances recounted are taken from Exodus 19:12-14, 16-19; 20:18-21, and Moses’ words in Deuteronomy 4:11f.
22 No, you have approached Mount Zion and the city of the living God, the heavenly
Jerusalem,
See Galatians 4:26, Revelation 21:2. The assembly of the people of the New Covenant is not on this earth, but in the heavenly sanctuary. The author is speaking to those who are still on the journey to the final reward. Since they already possess the benefits of Jesus’ sacrifice, he can speak of them as having already arrived. This assumes that they have been living the life of Christ and will continue to do so as we learned last week.
and countless angels in festal gathering, 23 and the assembly of the firstborn enrolled in heaven,
These may be the angels just mentioned or the entire assembly of the Christian faithful.
and God the judge of all, and the spirits of the just made perfect,
The saints of the Old Testament. See Hebrews 11:40.
24 and Jesus, the mediator of a new covenant, and the sprinkled blood that speaks more eloquently than that of Abel.
This recalls the slaying of Abel by Cain and God’s conversation with Cain immediately afterward. Read Genesis 4:10.
Gospel - Luke 14:1, 7-14
In today’s reading Jesus uses the occasion of a meal and the attendant social etiquette to teach – not about good manners at table, but about the Kingdom. Attendance at the heavenly banquet depends upon an invitation from God. God invites those who recognize their lowliness and their need of salvation.
14:1 On a sabbath he went to dine at the home of one of the leading Pharisees, and the people there were observing him carefully. 7 He told a parable to those who had been invited, noticing how they were choosing the places of honor at the table. 8 “When you are invited by someone to a wedding banquet, do not recline at table in the place of honor. A more distinguished guest than you may have been invited by him, 9 and the host who invited both of you may approach you and say, ‘Give your place to this man,’ and then you would proceed with embarrassment to take the lowest place. 10 Rather, when you are invited, go and take the lowest place so that when the host comes to you he may say, ‘My friend, move up to a higher position.’ Then you will enjoy the esteem of your companions at the table. 11 For everyone who exalts himself will be humbled,
God will not be fooled by one’s self-promotion.
but the one who humbles himself will be exalted.” 12 Then he said to the host who invited him, “When you hold a lunch or a dinner, do not invite your friends or your brothers or your relatives or your wealthy neighbors, in case they may invite you back and you have repayment. 13 Rather, when you hold a banquet, invite the poor, the crippled, the lame, the blind;
In Jesus’ and Luke’s time both Jewish and Greco-Roman society spurned the unfortunate people.
14 blessed indeed will you be because of their inability to repay you.
The Greco-Roman ethic was one of reciprocity; where friends come to one another’s aid in the hope that when they are down on their luck their friend will come to their aid. In Luke’s communities people from all different walks of life and from different nations are friends because they have all things in common.
For you will be repaid at the resurrection of the righteous.”
This reading makes it clear that the righteous to be repaid at the resurrection are those who have shared the food of life with the disadvantaged.
St. Charles Borromeo Catholic Church, Picayune, MS http://www.scborromeo.org
TWENTY-SECOND SUNDAY IN ORDINARY TIME
SUNDAY, SEPTEMBER 1, LUKE 14:1, 7-14
(Sirach 3:17-18, 20, 28-29; Psalm 68; Hebrews 12:18-19, 22-24a)
SUNDAY, SEPTEMBER 1, LUKE 14:1, 7-14
(Sirach 3:17-18, 20, 28-29; Psalm 68; Hebrews 12:18-19, 22-24a)
KEY VERSE: "When you hold a banquet, invite the poor, the crippled, the lame, the blind" (v. 13).
TO KNOW: Jesus was invited to share the Sabbath meal at the home of a leading Pharisee. Noticing the competition for the seat of honor at table, he used the opportunity to teach a lesson on humility to both host and guest. He suggested that the guests take the lowest place, and should the host move them to a higher position, they would be honored, and they would not be embarrassed by being asked to take a lower position. Jesus reminded the host not to invite only the wealthy and important people to his home; he should open his doors to the weak and powerless who were without earthly power (anawim ). Although these poor were in no position to repay their host for his generosity, they would be richly rewarded at the "resurrection of the just" (v. 14). Can we imagine what it would be like if banquets were held in honor of the poor and deprived instead of the rich and famous? How would this change us? How would it change the world?
TO LOVE: Have I examined my attitude toward the underprivileged?
TO SERVE: Lord Jesus, teach me to imitate your charity and humility.
Sunday 1 September 2019
22ND WEEK | Week II Psalter
22nd Sunday in Ordinary Time.
Ecclesiasticus 3:17-20, 28-29. Psalm 67(68):4-7, 10-11. Hebrews 12:18-19, 22-24. Luke 14:1, 7-14.
God, in your goodness, you have made a home for the poor – Psalm 67(68):4-7, 10-11.
‘Invite the poor, the crippled, the blind, the lame.’
Ecclesiasticus 3:17-20, 28-29. Psalm 67(68):4-7, 10-11. Hebrews 12:18-19, 22-24. Luke 14:1, 7-14.
God, in your goodness, you have made a home for the poor – Psalm 67(68):4-7, 10-11.
‘Invite the poor, the crippled, the blind, the lame.’
Hosting Christmas lunch for people with disabilities can be
chaotic but fun. Annually, we send invitations widely, expect 70 and see what
happens. For an 11am start, guests start arriving at 10am for drinks and
nibbles. By 11.30, some are ready for the main course while others are still
arriving. Friends from previous years are greeted and the noise level rises.
The first group are ready for desert as the later ones start their main. One
man elects to eat on the nature strip so he can have bourbon with lunch. The
meal over, gift bags are distributed. Presents in hand, guests stand and walk
down the drive. By 1.30, all have gone, left-over food has been delivered to
boarding houses, tables have been dismantled, chairs stacked and the yard
swept. It is over for another year. Jesus, you are welcome.
Saint Giles
Saint of the Day for September 1
(c. 650 – 710)
 |
| Saint Giles and the Hind | Master of St. Giles |
Saint Giles’ Story
Despite the fact that much about Saint Giles is shrouded in
mystery, we can say that he was one of the most popular saints in the Middle
Ages. Likely, he was born in the first half of the seventh century in
southeastern France. That is where he built a monastery that became a popular
stopping-off point for pilgrims making their way to Compostela in Spain, and
the Holy Land.
In England, many ancient churches and hospitals were dedicated
to Giles. One of the sections of the city of Brussels is named after him. In
Germany, Giles was included among the so-called 14 Holy Helpers, a popular
group of saints to whom people prayed, especially for recovery from disease,
and for strength at the hour of death. Also among the 14 were Saints Christopher,
Barbara, and Blaise. Interestingly, Giles was the only non-martyr among them.
Devotion to the “Holy Helpers” was especially strong in parts of Germany and in
Hungary and Sweden. Such devotion made his popularity spread. Giles was soon invoked
as the patron of the poor and the disabled.
The pilgrimage center that once drew so many fell into disrepair
some centuries after Giles’ death.
Reflection
Saint Giles may not have been a martyr but, as the word martyr means,
he was a true witness to the faith. This is attested to by the faith of the
People of God in the Middle Ages. He became one of the “holy helpers” and can
still function in that role for us today.
Saint Giles is the Patron Saint of:
Beggars
The Disabled
Disasters
The Poor
The Disabled
Disasters
The Poor
Lectio Divina: 22nd Sunday of Ordinary Time (C)
Lectio Divina
Sunday, September 1, 2019
The parable of the first and the last places:
for everyone who raises himself up will be humbled
Luke 14:1, 7-14
for everyone who raises himself up will be humbled
Luke 14:1, 7-14
1. Listening to the Text
a) Initial Prayer:
Lord, we all have an insatiable need to listen to You, and You
know it, because You Yourself have created us like that. “You alone have words
of eternal life” (Jn 6:68). We believe in these words; we are hungry and
thirsty for these words; for these words, in humility and love, we commit all
our fidelity.
“Speak, Lord, for Your servant is listening” (1 Sam 3:9). It is
the frantic prayer of Samuel who does not know; ours is somewhat different, but
it has been precisely Your voice, Your Word, which has changed the shaking of
the ancient prayer in the yearning for communion of a son who cries to his father:
Speak, for Your son is listening.
b) Reading of the Gospel:
On a sabbath Jesus went to dine at the home of one of the
leading Pharisees, and the people there were observing him carefully. He told a
parable to those who had been invited, noticing how they were choosing the
places of honor at the table. "When you are invited by someone to a
wedding banquet, do not recline at table in the place of honor. A more
distinguished guest than you may have been invited by him, and the host who
invited both of you may approach you and say, 'Give your place to this man,'
and then you would proceed with embarrassment to take the lowest place. Rather,
when you are invited, go and take the lowest place so that when the host comes
to you he may say, 'My friend, move up to a higher position.' Then you will
enjoy the esteem of your companions at the table. For every one who exalts
himself will be humbled, but the one who humbles himself will be exalted."
Then he said to the host who invited him, "When you hold a lunch or a dinner,
do not invite your friends or your brothers or your relatives or your wealthy
neighbors, in case they may invite you back and you have repayment. Rather,
when you hold a banquet, invite the poor, the crippled, the lame, the blind;
blessed indeed will you be because of their inability to repay you. For you
will be repaid at the resurrection of the righteous."
c) Moment of prayerful silence:
In order to be affected by the word of Christ and so that the
Word made flesh, who is Christ, can dwell in our heart and that we can adhere,
it is necessary that there be listening and profound silence.
2. The word is enlightened (Lectio)
a) Context:
The parable on the choice of place is narrated on a Saturday
when Jesus is already in Jerusalem, where the Paschal Mystery will be
fulfilled, and where the Eucharist of the new Covenant will be celebrated,
which then follows the encounter with the living one and the entrusting of
mission to the disciples, and prolongs the historical mission of Jesus.
The light of the Passover makes all those who are called to represent Him as
servants, diakonos, within the community, gathered around the
table, to see the road that the Lord follows. It is the theme
of the guests at table or of joyful living together of Saint Luke. Jesus has
realized the most beautiful reality, proclaimed and taught at table in a
joyful, sociable frame.
In chapter 14, Luke, with his art of a capable narrator, paints
a picture in which he superimposes two images: Jesus at table defines the face
of the new community, as well as convoked around the Eucharistic table. The
page is subdivided in two scenes: first, the invitation to dinner in the house
of one of the chief Pharisees, on a feast day, Saturday (Lk 14:15-16), which
also concerns the problem of the guests: who will participate at the table of
the Kingdom? This is prepared beginning now in the relationship with Jesus, who
convokes around Himself the people in the community-Church.
b) Exegesis:
- Saturday a day of feast and of liberation
This is the passage in Luke: “On a Sabbath day He had
gone to share a meal in the house of one of the leading Pharisees; and they
watched Him closely.” (Lk 14:1). On a feast day Jesus is invited by
the one who is responsible for the movement of the observant, or Pharisees.
Jesus is at the table. The first episode takes place in this context: the
healing of a man with dropsy prevented by his physical disability from
participating at table. Those who are sick in their body are excluded from the
community by the observant as the Rule of Qumran says. The meal on Saturday has
a festive and sacred character especially for the observant of the law. In
fact, on Saturday, there is a weekly remembrance of Exodus and of creation.
Jesus, precisely on that Saturday, gives back freedom and reintegrates in full
health the man with dropsy.
He therefore, justifies His gesture before the teachers and the
observant of the law with these words: “Which of you here, if his ass or ox
falls into a well, will not pull it out on a Sabbath day?” God is
interested in persons and not only in the property or possessions of man.
Saturday is not reduced to external observance of the sacred rest, but is in
favor of man. With this concern turned toward man, the key to define the
criteria of convocation in this community is also given, symbolized by the
table: How to choose the place? Whom to invite and who participates at the end,
in the Banquet of the Kingdom? Jesus’ gesture is a program: Saturday is made
for man. On Saturday He does what is the fundamental significance of the
celebration of the memory of the exodus from Egypt and of creation.
- On the choice of places and of the guests
The criteria in choosing the places are not based on precedence,
on the roles or the fame or renown, but are inspired by the acts of God who
promotes the last ones, “because the one who raises himself up will be
humbled and the one who humbles himself will be raised up” (Lk 14:11).
This principle, which closes the parable of the new prescript, of the
reversal of the worldly criteria, refers to God’s action by means of the
passive form “will be raised up”. God raises up the little ones and
the poor as Jesus has done in introducing the man with dropsy, who was
excluded, to the table to partake in the Sabbath feast .
Then we have the criteria for the choice of guests. The criteria
of recommendation and of corporate solidarity are excluded: “Do not
invite your friends, or your brothers or your relations or rich neighbors…” “On
the contrary, when you have a party, invite the poor, the crippled, the lame,
the blind…” (Lk 14:12-13).
The list begins with the poor, who in Luke’s Gospel are the
beneficiaries of the Beatitudes: “Blessed are you poor, for yours is the
Kingdom of Heaven”. In the list of the guests the poor are mentioned
as are the physically disabled and the handicapped, excluded from the
confraternity of the Pharisees and from the ritual of the time (cf. 2 Sam 5:8;
Lev 21:18).
This same list is found in the parable of the great banquet: the
poor, the crippled, the blind, the lame, all take the place of the wealthy
guests. (Lk 14:21).
This second parable on the criteria of choice of the guests is
proclaimed with this proclamation: “Then you will be blessed, for they have
no means to repay you and so you will be repaid when the upright rise
again” (Lk 14:14), at the end of time when God will manifest His
sovereignty by granting eternal life. At this point there is a statement of one
of the invited guests which is like a souvenir between the two small parables
and the parable of the great banquet: “Blessed is anyone who will share the
meal in the Kingdom of God” (Lk 14:15). This word which recalls the
beatitude of the Kingdom and the condition to participate in it through the
image of the banquet, “to eat the bread”, introduces the parable of
the great banquet in its eschatological meaning. But this final banquet, which
is the kingdom of God and full communion with Him, is prepared at present by
sitting and eating together at the same table.
3. The word enlightens me (to meditate)
a) When Jesus was in the house of the Pharisee who had invited
Him to eat, He observes how those invited try to get the first places. It is a
very common attitude in life, not only when one is at table: each one tries
also to get the first place regarding attention and consideration on the part
of others. Everyone, beginning with ourselves, has this experience. But let us
pay attention: the words of Jesus which exhort to abstain from seeking the
first place are not simply an example of good education; they are a rule of
life. Jesus clarifies that it is the Lord who gives to each one dignity
and honor. We are not the ones to give it to ourselves, perhaps claiming our
own merits. As He did in the Beatitudes, Jesus overturns the judgment and the
behavior of this world. The one who recognizes himself a sinner and humble is
raised up by God, but the one who instead intends to get recognition and the
first place risks excluding himself from the banquet.
b) “Do not take your seat in the place of honor, a more
distinguished person than you may have been invited… then to your embarrassment
you will have to go and take the lowest place” (Lk 14:8-9). It seems that Jesus
takes as a joke the childish efforts of the guests who struggle in order to get
the best positions; but His intention has a more serious purpose. Speaking to
the leaders of Israel He shows which is the power which builds up the relations
of the Kingdom: “Whoever raises himself up will be humbled and who humbles
himself will be raised up” (Lk 14:11). He describes to them the “good use of
power” founded on humility. It is the same power which God releases in humanity
in the Incarnation: “At the service of the will of the Father, in order that
the whole creation returns to Him, the Word did not count “equality with God
something to be grasped, but He emptied himself taking the form of a slave,
becoming as human beings are; and being in every way like a human being, He was
humbler yet, even to accepting death on the cross” (Phil 2:6-8). This glorious
kenosis of the Son of God has the capacity to heal, to reconcile and to
liberate all creation. Humility is the force which builds up the Kingdom and
the community of the disciples, the Church.
4. To pray – Psalm 23
The Psalm seems to turn around a title: the Lord is my
shepherd”. The Saints are the image of the flock on the way: they are
accompanied by the goodness and the loyalty of God, until they definitively
reach the house of the Father (L. Alonso Schökel, The
Psalms of trust, Dehoniana Books, Bologna 2006, 54).
Yahweh is my shepherd,
I lack nothing.
In grassy meadows He lets me lie.
By tranquil streams He leads me
to restore my spirit.
He guides me in paths of saving justice
as befits His name.
I lack nothing.
In grassy meadows He lets me lie.
By tranquil streams He leads me
to restore my spirit.
He guides me in paths of saving justice
as befits His name.
Even were I to walk
in a ravine as dark as death
I should fear no danger,
for You are at my side.
Your staff and Your crook
are there to soothe me.
in a ravine as dark as death
I should fear no danger,
for You are at my side.
Your staff and Your crook
are there to soothe me.
You prepare a table for me
under the eyes of my enemies;
You anoint my head with oil;
my cup brims over.
under the eyes of my enemies;
You anoint my head with oil;
my cup brims over.
Kindness and faithful love
pursue me every day of my life.
I make my home in the house of Yahweh
for all time to come.
pursue me every day of my life.
I make my home in the house of Yahweh
for all time to come.
5. Final Prayer
“Lord, thanks to Your light which descended on me, it flooded my
life with the conviction that I am a sinner. I have understood more deeply that
Your Son Jesus is my Savior.
My will, my spirit, my being cling to Him tightly. May the omnipotence of Your love conquer me, Oh my God. Overthrow the resistance which frequently renders me rebellious, the nostalgia which impels me to be indolent, lazy; may Your love conquer everything so that I can be a happy trophy of Your victory.
My hope is anchored in Your fidelity. Whether I have to grow in the whirlwinds of civilization, I have converted into a flower and Your watchman in this spring which has blossomed, sprouted from the blood of Your Son. You look at each one of us, you take care of us, You watch over us; You, the cultivator of this spring of eternal life: You, Father of Jesus, and our Father; You, my Father!” (Anastasio Ballestrero).
My will, my spirit, my being cling to Him tightly. May the omnipotence of Your love conquer me, Oh my God. Overthrow the resistance which frequently renders me rebellious, the nostalgia which impels me to be indolent, lazy; may Your love conquer everything so that I can be a happy trophy of Your victory.
My hope is anchored in Your fidelity. Whether I have to grow in the whirlwinds of civilization, I have converted into a flower and Your watchman in this spring which has blossomed, sprouted from the blood of Your Son. You look at each one of us, you take care of us, You watch over us; You, the cultivator of this spring of eternal life: You, Father of Jesus, and our Father; You, my Father!” (Anastasio Ballestrero).
