Sixteenth Sunday in Ordinary Time
Lectionary: 106
Lectionary: 106
There is no god besides you who
have the care of all,
that you need show you have not unjustly condemned.
For your might is the source of justice;
your mastery over all things makes you lenient to all.
For you show your might when the perfection of your power is disbelieved;
and in those who know you, you rebuke temerity.
But though you are master of might, you judge with clemency,
and with much lenience you govern us;
for power, whenever you will, attends you.
And you taught your people, by these deeds,
that those who are just must be kind;
and you gave your children good ground for hope
that you would permit repentance for their sins.
that you need show you have not unjustly condemned.
For your might is the source of justice;
your mastery over all things makes you lenient to all.
For you show your might when the perfection of your power is disbelieved;
and in those who know you, you rebuke temerity.
But though you are master of might, you judge with clemency,
and with much lenience you govern us;
for power, whenever you will, attends you.
And you taught your people, by these deeds,
that those who are just must be kind;
and you gave your children good ground for hope
that you would permit repentance for their sins.
Responsorial
PsalmPS 86:5-6, 9-10, 15-16
R. (5a) Lord, you are good and
forgiving.
You, O LORD, are good and forgiving,
abounding in kindness to all who call upon you.
Hearken, O LORD, to my prayer
and attend to the sound of my pleading.
R. Lord, you are good and forgiving.
All the nations you have made shall come
and worship you, O LORD,
and glorify your name.
For you are great, and you do wondrous deeds;
you alone are God.
R. Lord, you are good and forgiving.
You, O LORD, are a God merciful and gracious,
slow to anger, abounding in kindness and fidelity.
Turn toward me, and have pity on me;
give your strength to your servant.
R. Lord, you are good and forgiving.
You, O LORD, are good and forgiving,
abounding in kindness to all who call upon you.
Hearken, O LORD, to my prayer
and attend to the sound of my pleading.
R. Lord, you are good and forgiving.
All the nations you have made shall come
and worship you, O LORD,
and glorify your name.
For you are great, and you do wondrous deeds;
you alone are God.
R. Lord, you are good and forgiving.
You, O LORD, are a God merciful and gracious,
slow to anger, abounding in kindness and fidelity.
Turn toward me, and have pity on me;
give your strength to your servant.
R. Lord, you are good and forgiving.
Reading 2ROM 8:26-27
Brothers and sisters:
The Spirit comes to the aid of our weakness;
for we do not know how to pray as we ought,
but the Spirit himself intercedes with inexpressible groanings.
And the one who searches hearts
knows what is the intention of the Spirit,
because he intercedes for the holy ones
according to God’s will.
The Spirit comes to the aid of our weakness;
for we do not know how to pray as we ought,
but the Spirit himself intercedes with inexpressible groanings.
And the one who searches hearts
knows what is the intention of the Spirit,
because he intercedes for the holy ones
according to God’s will.
AlleluiaCF. MT 11:25
R. Alleluia, alleluia.
Blessed are you, Father, Lord of heaven and earth;
you have revealed to little ones the mysteries of the kingdom.
R. Alleluia, alleluia.
Blessed are you, Father, Lord of heaven and earth;
you have revealed to little ones the mysteries of the kingdom.
R. Alleluia, alleluia.
GospelMT 13:24-43 OR 13:24-30
Jesus proposed another parable to
the crowds, saying:
“The kingdom of heaven may be likened
to a man who sowed good seed in his field.
While everyone was asleep his enemy came
and sowed weeds all through the wheat, and then went off.
When the crop grew and bore fruit, the weeds appeared as well.
The slaves of the householder came to him and said,
‘Master, did you not sow good seed in your field?
Where have the weeds come from?’
He answered, ‘An enemy has done this.’
His slaves said to him,
‘Do you want us to go and pull them up?’
He replied, ‘No, if you pull up the weeds
you might uproot the wheat along with them.
Let them grow together until harvest;
then at harvest time I will say to the harvesters,
“First collect the weeds and tie them in bundles for burning;
but gather the wheat into my barn.”’”
“The kingdom of heaven may be likened
to a man who sowed good seed in his field.
While everyone was asleep his enemy came
and sowed weeds all through the wheat, and then went off.
When the crop grew and bore fruit, the weeds appeared as well.
The slaves of the householder came to him and said,
‘Master, did you not sow good seed in your field?
Where have the weeds come from?’
He answered, ‘An enemy has done this.’
His slaves said to him,
‘Do you want us to go and pull them up?’
He replied, ‘No, if you pull up the weeds
you might uproot the wheat along with them.
Let them grow together until harvest;
then at harvest time I will say to the harvesters,
“First collect the weeds and tie them in bundles for burning;
but gather the wheat into my barn.”’”
He proposed another parable to
them.
“The kingdom of heaven is like a mustard seed
that a person took and sowed in a field.
It is the smallest of all the seeds,
yet when full-grown it is the largest of plants.
It becomes a large bush,
and the ‘birds of the sky come and dwell in its branches.’”
“The kingdom of heaven is like a mustard seed
that a person took and sowed in a field.
It is the smallest of all the seeds,
yet when full-grown it is the largest of plants.
It becomes a large bush,
and the ‘birds of the sky come and dwell in its branches.’”
He spoke to them another parable.
“The kingdom of heaven is like yeast
that a woman took and mixed with three measures of wheat flour
until the whole batch was leavened.”
“The kingdom of heaven is like yeast
that a woman took and mixed with three measures of wheat flour
until the whole batch was leavened.”
All these things Jesus spoke to the
crowds in parables.
He spoke to them only in parables,
to fulfill what had been said through the prophet:
I will open my mouth in parables,
I will announce what has lain hidden from the foundation
of the world.
He spoke to them only in parables,
to fulfill what had been said through the prophet:
I will open my mouth in parables,
I will announce what has lain hidden from the foundation
of the world.
Then, dismissing the crowds, he went
into the house.
His disciples approached him and said,
“Explain to us the parable of the weeds in the field.”
He said in reply, “He who sows good seed is the Son of Man,
the field is the world, the good seed the children of the kingdom.
The weeds are the children of the evil one,
and the enemy who sows them is the devil.
The harvest is the end of the age, and the harvesters are angels.
Just as weeds are collected and burned up with fire,
so will it be at the end of the age.
The Son of Man will send his angels,
and they will collect out of his kingdom
all who cause others to sin and all evildoers.
They will throw them into the fiery furnace,
where there will be wailing and grinding of teeth.
Then the righteous will shine like the sun
in the kingdom of their Father.
Whoever has ears ought to hear.”
His disciples approached him and said,
“Explain to us the parable of the weeds in the field.”
He said in reply, “He who sows good seed is the Son of Man,
the field is the world, the good seed the children of the kingdom.
The weeds are the children of the evil one,
and the enemy who sows them is the devil.
The harvest is the end of the age, and the harvesters are angels.
Just as weeds are collected and burned up with fire,
so will it be at the end of the age.
The Son of Man will send his angels,
and they will collect out of his kingdom
all who cause others to sin and all evildoers.
They will throw them into the fiery furnace,
where there will be wailing and grinding of teeth.
Then the righteous will shine like the sun
in the kingdom of their Father.
Whoever has ears ought to hear.”
or
Jesus proposed another parable to
the crowds, saying:
“The kingdom of heaven may be likened to a man
who sowed good seed in his field.
While everyone was asleep his enemy came
and sowed weeds all through the wheat, and then went off.
When the crop grew and bore fruit, the weeds appeared as well.
The slaves of the householder came to him and said,
‘Master, did you not sow good seed in your field?
Where have the weeds come from?’
He answered, ‘An enemy has done this.’
His slaves said to him, ‘Do you want us to go and pull them up?’
He replied, ‘No, if you pull up the weeds
you might uproot the wheat along with them.
Let them grow together until harvest;
then at harvest time I will say to the harvesters,
“First collect the weeds and tie them in bundles for burning;
but gather the wheat into my barn.”’”
“The kingdom of heaven may be likened to a man
who sowed good seed in his field.
While everyone was asleep his enemy came
and sowed weeds all through the wheat, and then went off.
When the crop grew and bore fruit, the weeds appeared as well.
The slaves of the householder came to him and said,
‘Master, did you not sow good seed in your field?
Where have the weeds come from?’
He answered, ‘An enemy has done this.’
His slaves said to him, ‘Do you want us to go and pull them up?’
He replied, ‘No, if you pull up the weeds
you might uproot the wheat along with them.
Let them grow together until harvest;
then at harvest time I will say to the harvesters,
“First collect the weeds and tie them in bundles for burning;
but gather the wheat into my barn.”’”
Meditation: The
Righteous Will Shine like the Sun in the Kingdom of Their Father
What
can malicious weed-sowing tell us about the kingdom of God (Matthew 13:25)? The
image Jesus uses in this parable is a common everyday example of planting,
harvesting, and sorting the good fruit from the bad. Weeds can spoil and even
kill a good harvest if they are not separated and destroyed at the proper time.
Uprooting them too early, though, can destroy the good plants in the process.
Letting God's word take deep root in the heart
Just as nature teaches us patience, so God's patience also teaches us to guard the seed of his word which he has planted in our hearts and to beware of the destructive force of sin and evil that can destroy it. God's word brings life, but Satan seeks to destroy the good seed which has been planted in the hearts of those who have heard God's word. God's judgment is not hasty, but it does come. And in the end, God will reward each according to what they have sown and reaped in this life. In that day God will separate the evil from the good. Do you allow God's word to take deep root in your heart?
Growth and transformation from within
What can mustard seeds and leaven teach us about the kingdom of God? The tiny mustard seed literally grew to be a tree which attracted numerous birds because they loved the little black mustard seed it produced. God's kingdom works in a similar fashion. It starts from the smallest beginnings in the hearts of men and women who are receptive to God's word. And it works unseen and causes a transformation from within.
The Holy Spirit transforms us
Leaven is another powerful agent of change. A lump of dough left to itself remains just what it is, a lump of dough. But when the leaven is added to it a transformation takes place which produces rich and wholesome bread when heated - the staple of life for humans. The kingdom of God produces a transformation in those who receive the new life which Jesus Christ offers. When we yield to Jesus Christ, our lives are transformed by the power of the Holy Spirit who dwells in us. Paul the Apostle says, "we have this treasure in earthen vessels, to show that the transcendent power belongs to God and not to us" (2 Corinthians 4:7). Do you believe in the transforming power of the Holy Spirit?
Good and evil are sown in our hearts like tiny seeds which germinate, and in due time yield a harvest of good or bad fruit. Charles Read said: "Sow an act and you reap a habit. Sow a habit and you reap a character. Sow a character and you reap a destiny." In the day of judgment each will reap what he or she has sown in this life. Those who sow good will shine in the kingdom of their Father. They will radiate with the beauty, joy, and fullness of God's love. Do you allow the love of Christ to rule in your heart and in your actions?
Letting God's word take deep root in the heart
Just as nature teaches us patience, so God's patience also teaches us to guard the seed of his word which he has planted in our hearts and to beware of the destructive force of sin and evil that can destroy it. God's word brings life, but Satan seeks to destroy the good seed which has been planted in the hearts of those who have heard God's word. God's judgment is not hasty, but it does come. And in the end, God will reward each according to what they have sown and reaped in this life. In that day God will separate the evil from the good. Do you allow God's word to take deep root in your heart?
Growth and transformation from within
What can mustard seeds and leaven teach us about the kingdom of God? The tiny mustard seed literally grew to be a tree which attracted numerous birds because they loved the little black mustard seed it produced. God's kingdom works in a similar fashion. It starts from the smallest beginnings in the hearts of men and women who are receptive to God's word. And it works unseen and causes a transformation from within.
The Holy Spirit transforms us
Leaven is another powerful agent of change. A lump of dough left to itself remains just what it is, a lump of dough. But when the leaven is added to it a transformation takes place which produces rich and wholesome bread when heated - the staple of life for humans. The kingdom of God produces a transformation in those who receive the new life which Jesus Christ offers. When we yield to Jesus Christ, our lives are transformed by the power of the Holy Spirit who dwells in us. Paul the Apostle says, "we have this treasure in earthen vessels, to show that the transcendent power belongs to God and not to us" (2 Corinthians 4:7). Do you believe in the transforming power of the Holy Spirit?
Good and evil are sown in our hearts like tiny seeds which germinate, and in due time yield a harvest of good or bad fruit. Charles Read said: "Sow an act and you reap a habit. Sow a habit and you reap a character. Sow a character and you reap a destiny." In the day of judgment each will reap what he or she has sown in this life. Those who sow good will shine in the kingdom of their Father. They will radiate with the beauty, joy, and fullness of God's love. Do you allow the love of Christ to rule in your heart and in your actions?
Lord
Jesus, let your word take root in my heart and may your all-consuming love
transform my life that I may sow what is good, worthy, and pleasing to you.
Daily
Quote from the Early Church Fathers: Faith as a grain of mustard, by
Jerome (347-420 AD)
"The
man who sows in his field is interpreted by many as the Savior. He sows in the
souls of believers. By others he is interpreted as one who sows in his field -
that is to say, in himself and in his heart. Who is it that sows if not our
mind and heart? They take up the grain of preaching and nurture the plant with
the moisture of faith, making it sprout and shoot up in the field of the heart.
The preaching of faith in the gospel appears to be least among all tasks.
Indeed, anyone who preaches the God-man of truth, Christ who died, and the
stumbling block of the cross may not think immediately of mere faith as the
primary doctrine. Put this particular doctrine side by side with the teachings
of the philosophers, their books, their splendid eloquence and fine discourses,
and you will see just how small it is compared with the other seeds of the
gospel plant. When those teachings grow, they have nothing to show that is
pungent or vigorous or vital. Everything turns out weak and withering in a
plant and in herbs that quickly dry up and fall to the ground. But when this
tiny gospel teaching that seemed insignificant at the beginning has been
planted either in the soul of the believer or throughout the world, it does not
turn out to be just a plant. It grows into a tree, so that the birds of the
air, which we interpret as the souls of believers or deeds dedicated to the
service of God, come and dwell on its branches." (excerpt from COMMENTARY
ON MATTHEW 2.13.31)
[Jerome (347-420 AD) was an early church Bible scholar who translated the entire Bible from the original Hebrew and Greek texts into the common language of his day (Latin)].
[Jerome (347-420 AD) was an early church Bible scholar who translated the entire Bible from the original Hebrew and Greek texts into the common language of his day (Latin)].
SIXTEENTH
SUNDAY IN ORDINARY TIME
SUNDAY, JULY 19, MATTHEW 13:24-43 or 13:24-30
(Wisdom 12:13,16-19; Psalm 86; Romans 8:26-27)
SUNDAY, JULY 19, MATTHEW 13:24-43 or 13:24-30
(Wisdom 12:13,16-19; Psalm 86; Romans 8:26-27)
KEY VERSE: "Master, did you not sow good seed in your field? Where, then, did these weeds come from?" (v. 27).
TO KNOW: Jesus was a good teacher who employed parables, using the ordinary things of life to reveal the deep mysteries of God's reign. The parables often centered on the domestic, industrial and agricultural work of the community. The parable aroused curiosity, and invited Jesus' audience to search for the meaning, which often applied to their own lives. The parable of the weeds among the wheat revealed that good and evil would exist alongside one another until the Day of Judgment. The weeds in the story were darnel, a noxious plant that closely resembled the wheat. In the early stages of development, it was impossible to distinguish the one from the other. When the wheat ripened, the experienced eye would be able to differentiate between the two. The problem was that the roots were so intertwined that the weeds could not be uprooted without tearing up the wheat. So it is with evil; it is difficult to detect in its early stages until it grows strong and destroys what is good. Jesus cautioned the disciples not to attempt to forcibly root out the unbelievers among their fellow Jews. The harvest (v. 30) was a common Old Testament symbol for the final judgment. Jesus’ advice was patient tolerance until God would render his verdict on saint and sinner.
TO LOVE: In what ways do I judge others rather than leaving that judgment to God?
TO SERVE: Lord Jesus, help me to persist in my good work despite the evil that surrounds me.
Sunday 19 July 2020
16th Sunday in Ordinary Time
Wisdom 12:13, 16-19. Lord, you are good and forgiving – Psalm
85(86):5-6, 9-10, 15-16. Romans 8:26-27. Matthew 13:24-43.
‘Let them both grow till the harvest’
The movie Of Gods and Men told the story of the
few Cistercian Monks who started a monastery in the Atlas Mountains of Algeria
in the early 1990s. They lived and worked in harmony with their Muslim brothers
and sisters. Jamal Ishlamia terrorists infiltrated the area, like darnel
growing among the wheat.
Despite the growing menace, the monks stayed. One night they
were attacked, held for ransom, and eventually murdered in May 1996.
The Book of Wisdom says the virtuous person has to be like God,
kindly to fellow men and women. The monks along with other martyrs were
beatified in December 2018 in Oran, Algeria’s second city. Thousands of Muslims
lined the streets, and 100 Muslim officials were present. We grow in the earth of
our time. We are in the same paddock, wheat and weeds together, and difficult
at times to distinguish. But we journey together towards the harvest.
Saint Mary MacKillop
Saint of the Day for July 19
(January 15, 1842 – August 8, 1909)
 |
| Stained glass window at Saint Mary MacKillop shrine, Penola South Australia | photo by Pru.mitchell |
Saint Mary MacKillop’s Story
If Saint Mary MacKillop were alive today, she would be a
household name. It’s not that she sought the limelight. On the contrary, she
simply wanted to serve the poor wherever she found them in her native
Australia. But along the way, she managed to arouse the ire of some rather
powerful churchmen. One even excommunicated her for a time.
Born in Melbourne in 1842, to parents who had emigrated from
Scotland, Mary grew up in a family that faced constant financial struggles. As
a young woman she was drawn to religious life but could not find an existing
order of Sisters that met her needs. In 1860, she met Father Julian Woods, who
became her spiritual director. Together they founded a new community of
women—the Sisters of St. Joseph of the Sacred Heart, also known as the
Josephite Sisters. Its members were to staff schools especially for poor
children, as well as orphanages, and do other works of charity.
As the congregation grew, so did Mary MacKillop’s problems. Her
priest-friend proved unreliable in many ways and his responsibilities for
direction of the Sisters were removed. Meanwhile, Mary had the support of some
local bishops as she and her Sisters went about their work. But the bishop in
South Australia, aging and relying on others for advice, briefly excommunicated
Mary—charging her with disobedience—and dispensed 50 of her Sisters from their
vows. In truth, the bishop’s quarrel was about power and who had authority over
whom. He ultimately rescinded his order of excommunication.
Mary insisted that her congregation should be governed by an
elected mother general answerable to Rome, not to the local bishop. There also
were disputes about whether or not the congregation could own property. In the
end, Rome proved to be Mary’s best source of support. After a long wait official
approval of the congregation—and how it was to be governed—came from Pope Leo
XIII.
Despite her struggles with Church authorities, Mary MacKillop
and her Sisters were able to offer social services that few, if any, government
agencies in Australia could. They served Protestants and Catholics alike. They
worked among the aborigines. They taught in schools and orphanages and served
unmarried mothers.
Money, actually the lack of it, was a constant worry. But the
Sisters who begged from door to door, were bolstered by faith and by the
conviction that their struggles were opportunities to grow closer to God.
By the time Mary was approaching the end of her life, the
congregation was thriving. She died in 1909 at the age of 67. Pope
John Paul II beatified her in 1995. In 2010, when Pope Benedict XVI
canonized her, she became Australia’s first saint. Her Liturgical Feast
Day is August 8.
Reflection
The story of many foundresses of religious communities and the
tales of the early days of those communities can make for fascinating reading.
Those women were dedicated and tough and fought for those they served. Let’s thank
the Lord for raising up such wonderful examples of faith.
Lectio
Divina: 16th Sunday in Ordinary Time (A)
Lectio Divina
Sunday, July 19, 2020
The mysterious growth of the Reign
God’s patience
Matthew 13: 24-43
God’s patience
Matthew 13: 24-43
1. Opening prayer
Spirit of Truth, sent by Jesus to guide us to the whole truth,
enlighten our minds so that we may understand the Scriptures. You who
overshadowed Mary and made her fruitful ground where the Word of God could
germinate, purify our hearts from all obstacles to the Word. Help us to learn
like her to listen with good and pure hearts to the Word that God speaks to us
in life and in Scripture, so that we may observe the Word and produce good
fruit through our perseverance.
2. Reading
a) Division of the text:
The text is made up of three parables, a break, and the
explanation of the first parable. The three parables of the darnel and the
wheat (13: 24-30), the mustard seed (13: 31-32) and the leaven (13:33), have
the same purpose. They wish to correct the expectations of Jesus’
contemporaries who thought that the Reign of God would come with vehemence and
immediately eliminate whatever was contrary to it. Through these parables,
Jesus wishes to explain to His listeners that He did not come to restore the
Reign by force, but to inaugurate a new era gradually, in the day-to-day
history, in a way often unobserved. And yet His work has an inherent strength,
dynamism and a transforming power that gradually changes history from inside
according to God’s plan…if one has eyes to see!
In 13:10-17, between the parable of the sower and its
explanation, the evangelist inserts a dialogue between Jesus and His disciples
where the Master explains to them why it is that He speaks to the crowds only
in parables. Here too, between the parables and the explanation, the evangelist
inserts a brief comment on the reason why Jesus speaks in parables (13: 34-35).
Then follows the explanation of the parable of the darnel and
the wheat (13: 36-43). What is striking in this explanation is that, while many
of the details of the parable are interpreted, not a single reference is made
to the core of the parable, that is, the dialogue between the owner and his
servants concerning the darnel that grew together with the wheat. Many scholars
deduce that the explanation of the parable is not from Jesus, but from the
evangelist who changes the original sense of the parable. While Jesus meant to
correct the messianic impatience of his contemporaries, Matthew addresses
lukewarm Christians and exhorts them, almost threatens them, with God’s
judgement. However, the parable and the explanation are part of the canonical
text and, therefore, both should be considered because both contain the Word of
God addressed to us today.
b) The text:
24-30: He put another parable before them, 'The kingdom of
Heaven may be compared to a man who sowed good seed in his field. While
everybody was asleep his enemy came, sowed darnel all among the wheat, and made
off. When the new wheat sprouted and ripened, then the darnel appeared as well.
The owner's laborers went to him and said, "Sir, was it not good seed that
you sowed in your field? If so, where does the darnel come from?" He said
to them, "Some enemy has done this." And the laborers said, "Do
you want us to go and weed it out?" But he said, "No, because when
you weed out the darnel you might pull up the wheat with it. Let them both grow
till the harvest; and at harvest time I shall say to the reapers: First collect
the darnel and tie it in bundles to be burnt, then gather the wheat into my
barn." '
31-32: He put another parable before them, 'The kingdom of Heaven is like a mustard seed which a man took and sowed in his field. It is the smallest of all the seeds, but when it has grown it is the biggest of shrubs and becomes a tree, so that the birds of the air can come and shelter in its branches.'
33: He told them another parable, 'The kingdom of Heaven is like the yeast a woman took and mixed in with three measures of flour till it was leavened all through.'
34-35: In all this Jesus spoke to the crowds in parables; indeed, He would never speak to them except in parables. This was to fulfill what was spoken by the prophet: I will speak to you in parables, unfold what has been hidden since the foundation of the world.
36-43: Then, leaving the crowds, He went to the house; and His disciples came to Him and said, 'Explain to us the parable about the darnel in the field.' He said in reply, 'The sower of the good seed is the Son of man. The field is the world; the good seed is the subjects of the kingdom; the darnel, the subjects of the Evil One; the enemy who sowed it, the devil; the harvest is the end of the world; the reapers are the angels. Well then, just as the darnel is gathered up and burnt in the fire, so it will be at the end of time. The Son of man will send his angels and they will gather out of His kingdom all causes of falling and all who do evil, and throw them into the blazing furnace, where there will be weeping and grinding of teeth. Then the upright will shine like the sun in the kingdom of their Father. Anyone who has ears should listen!
31-32: He put another parable before them, 'The kingdom of Heaven is like a mustard seed which a man took and sowed in his field. It is the smallest of all the seeds, but when it has grown it is the biggest of shrubs and becomes a tree, so that the birds of the air can come and shelter in its branches.'
33: He told them another parable, 'The kingdom of Heaven is like the yeast a woman took and mixed in with three measures of flour till it was leavened all through.'
34-35: In all this Jesus spoke to the crowds in parables; indeed, He would never speak to them except in parables. This was to fulfill what was spoken by the prophet: I will speak to you in parables, unfold what has been hidden since the foundation of the world.
36-43: Then, leaving the crowds, He went to the house; and His disciples came to Him and said, 'Explain to us the parable about the darnel in the field.' He said in reply, 'The sower of the good seed is the Son of man. The field is the world; the good seed is the subjects of the kingdom; the darnel, the subjects of the Evil One; the enemy who sowed it, the devil; the harvest is the end of the world; the reapers are the angels. Well then, just as the darnel is gathered up and burnt in the fire, so it will be at the end of time. The Son of man will send his angels and they will gather out of His kingdom all causes of falling and all who do evil, and throw them into the blazing furnace, where there will be weeping and grinding of teeth. Then the upright will shine like the sun in the kingdom of their Father. Anyone who has ears should listen!
3. A moment of prayerful silence
so that the Word of God may enter into us and enlighten our
life.
4. Some questions
to help us in our personal reflection.
a) What is your reaction towards the evil that you see in the
world and in yourself? Is it the reaction of the servants or that of the owner?
b) What are the signs of the presence of the Reign that you can see in the world and in your life?
c) What image of God appears from these three parables? Is this your image of God?
b) What are the signs of the presence of the Reign that you can see in the world and in your life?
c) What image of God appears from these three parables? Is this your image of God?
5. A key to the reading
for those who wish to go deeper into the text.
a) The Reign of God:
In the two compendia that Matthew offers us on the ministry of
Jesus, he presents Him preaching the Gospel or the good news of the Reign and
healing (4:23; 9:35). The expression "Reign of Heaven" appears 32
times in Matthew. It is the same as the "Reign of God", found only
once in Matthew, whereas it is the more usual expression found in the rest of
the New Testament. As a matter of respect, the Jews avoid not only the use of
the Name of God as revealed to Moses (see Ex 3:13-15), but also the word
"God" which is substituted by various expressions such as
"Heaven" or "The heavens". Matthew, the most Jewish of the
Gospels, conforms to this practice.
The expression is not found in the Old Testament, where, however, we often find the idea of the royalty of God over Israel and over the universe and the verbal equivalent of the New Testament’s "God reigns". In fact, the Reign of God, as presented also in the New Testament, is above all the action of God who rules and the new situation as a consequence of His ruling. God has always been ruler, but because of sin, Israel and the whole of humanity avoid His royalty and create a situation opposed to His original plan. The Reign of God will be established when everything will be once more subjected to His dominion, that is, when humanity will accept His sovereignty and thus realize His plan.
Jesus proclaimed the coming of this new era (see for example Mt 3: 2). Somehow the reality of God’s Reign is made present and anticipated in Him and in the community He founded. But the Church is not yet the Reign. The Reign grows mysteriously and gradually until it reaches its fulfillment at the end of time.
The expression is not found in the Old Testament, where, however, we often find the idea of the royalty of God over Israel and over the universe and the verbal equivalent of the New Testament’s "God reigns". In fact, the Reign of God, as presented also in the New Testament, is above all the action of God who rules and the new situation as a consequence of His ruling. God has always been ruler, but because of sin, Israel and the whole of humanity avoid His royalty and create a situation opposed to His original plan. The Reign of God will be established when everything will be once more subjected to His dominion, that is, when humanity will accept His sovereignty and thus realize His plan.
Jesus proclaimed the coming of this new era (see for example Mt 3: 2). Somehow the reality of God’s Reign is made present and anticipated in Him and in the community He founded. But the Church is not yet the Reign. The Reign grows mysteriously and gradually until it reaches its fulfillment at the end of time.
b) God’s logic:
The reality of the Reign and its growth, as described by Jesus,
place us before the mystery of God whose thoughts are not our thoughts. We
confuse royalty and force, and impositions, and triumphalism. We like things
done on a grand scale. We see success as an undertaking praised and involving
many people. However, these are temptations which seduce even the community,
and instead of serving the Reign, the community finds itself opposing it. God,
on His part, prefers to advance His plan through small, poor and insignificant
things and while we are always in a hurry to complete our plans, God waits with
great patience and forbearance.
6. Psalm 145
Hymn to the Lord Ruler
I will extol Thee, my God and King,
and bless Thy name for ever and ever.
Every day I will bless Thee,
and praise Thy name for ever and ever.
and bless Thy name for ever and ever.
Every day I will bless Thee,
and praise Thy name for ever and ever.
Great is the Lord, and greatly to be praised,
and His greatness is unsearchable.
One generation shall laud Thy works to another,
and shall declare Thy mighty acts.
On the glorious splendor of Thy majesty,
and on Thy wondrous works, I will meditate.
Men shall proclaim the might of Thy terrible acts,
and I will declare Thy greatness.
They shall pour forth the fame of Thy abundant goodness,
and shall sing aloud of Thy righteousness.
The Lord is gracious and merciful,
slow to anger and abounding in steadfast love.
The Lord is good to all,
and His compassion is over all that He has made.
and His greatness is unsearchable.
One generation shall laud Thy works to another,
and shall declare Thy mighty acts.
On the glorious splendor of Thy majesty,
and on Thy wondrous works, I will meditate.
Men shall proclaim the might of Thy terrible acts,
and I will declare Thy greatness.
They shall pour forth the fame of Thy abundant goodness,
and shall sing aloud of Thy righteousness.
The Lord is gracious and merciful,
slow to anger and abounding in steadfast love.
The Lord is good to all,
and His compassion is over all that He has made.
All Thy works shall give thanks to Thee,
O Lord, and all Thy saints shall bless Thee!
They shall speak of the glory of Thy kingdom,
and tell of Thy power,
to make known to the sons of men Thy mighty deeds,
and the glorious splendor of Thy kingdom.
Thy kingdom is an everlasting kingdom,
and Thy dominion endures throughout all generations.
O Lord, and all Thy saints shall bless Thee!
They shall speak of the glory of Thy kingdom,
and tell of Thy power,
to make known to the sons of men Thy mighty deeds,
and the glorious splendor of Thy kingdom.
Thy kingdom is an everlasting kingdom,
and Thy dominion endures throughout all generations.
The Lord is faithful in all His words, and gracious in all His
deeds.
The Lord upholds all who are falling,
and raises up all who are bowed down.
The eyes of all look to Thee,
and Thou givest them their food in due season.
Thou openest Thy hand,
Thou satisfiest the desire of every living thing.
The Lord upholds all who are falling,
and raises up all who are bowed down.
The eyes of all look to Thee,
and Thou givest them their food in due season.
Thou openest Thy hand,
Thou satisfiest the desire of every living thing.
The Lord is just in all His ways,
and kind in all His doings.
The Lord is near to all who call upon Him,
to all who call upon Him in truth.
He fulfills the desire of all who fear Him,
He also hears their cry, and saves them.
The Lord preserves all who love Him;
but all the wicked He will destroy.
and kind in all His doings.
The Lord is near to all who call upon Him,
to all who call upon Him in truth.
He fulfills the desire of all who fear Him,
He also hears their cry, and saves them.
The Lord preserves all who love Him;
but all the wicked He will destroy.
My mouth will speak the praise of the Lord,
and let all flesh bless His holy name for ever and ever.
and let all flesh bless His holy name for ever and ever.
7. Closing prayer
For Thou lovest all things that exist,
and hast loathing for none of the things which Thou hast made,
for Thou wouldst not have made anything if Thou hadst hated it.
How would anything have endured if Thou hadst not willed it?
Or how would anything not called forth by Thee have been preserved?
Thou sparest all things, for they are Thine,
O Lord who lovest the living.
Therefore Thou dost correct little by little those who trespass,
and dost remind and warn them of the things wherein they sin,
that they may be freed from wickedness
and put their trust in Thee, O Lord.
and hast loathing for none of the things which Thou hast made,
for Thou wouldst not have made anything if Thou hadst hated it.
How would anything have endured if Thou hadst not willed it?
Or how would anything not called forth by Thee have been preserved?
Thou sparest all things, for they are Thine,
O Lord who lovest the living.
Therefore Thou dost correct little by little those who trespass,
and dost remind and warn them of the things wherein they sin,
that they may be freed from wickedness
and put their trust in Thee, O Lord.
Thou art righteous and rulest all things righteously,
deeming it alien to Thy power to condemn him
who does not deserve to be punished.
For Thy strength is the source of righteousness,
and Thy sovereignty over all causes Thee to spare all.
For Thou dost show Thy strength
when men doubt the completeness of Thy power,
and dost rebuke any insolence among those who know it.
Thou who art sovereign in strength dost judge with mildness,
and with great forbearance Thou dost govern us;
for Thou hast power to act whenever Thou dost choose.
deeming it alien to Thy power to condemn him
who does not deserve to be punished.
For Thy strength is the source of righteousness,
and Thy sovereignty over all causes Thee to spare all.
For Thou dost show Thy strength
when men doubt the completeness of Thy power,
and dost rebuke any insolence among those who know it.
Thou who art sovereign in strength dost judge with mildness,
and with great forbearance Thou dost govern us;
for Thou hast power to act whenever Thou dost choose.
Wisdom 11: 24-12: 2, 15-18
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