Tuesday, October 31, 2017

31st Sunday in Ordinary Time (Cycle A) November 5, 2017

Calling the Fathers: 

Scott Hahn Reflects on the Thirty-First Sunday in Ordinary Time


Readings:
Malachi 1:14b - 2b:2,  8-10   Have we not all the one father? Has not the one God created us?
Psalm 131:1-3    R. In you, Lord, I have found my peace.
1 Thessalonians 2:7-913  We were gentle among you, as a nursing mother cares for her children. 
Matthew 23:1-12   Whoever exalts himself will be humbled; but whoever humbles himself will be exalted.
                                                                                                                                     (reiterated in Luke 18:14)

Though they were Moses’ successors, the Pharisees and scribes exalted themselves and made their mastery of the law a badge of social privilege. Worse, they lorded the law over the people (see Matthew 20:25). Like the priests Malachi condemns in today’s First Reading, they caused many to falter and be closed off from God.
In a word, Israel’s leaders failed to be good spiritual fathers of God’s people. Moses was a humble father figure, preaching the law but also practicing it—interceding and begging God’s mercy and forgiveness of the people’s sins (see Exodus 32:9-14; Psalm 90).
And Jesus reminds us today that all fatherhood—in the family or in the people of God—comes from the our Father in heaven (see Ephesians 3:15).  
founding fathers (see John 7:42); the Apostles taught about natural fatherhood (see Hebrews 12:7-11) and described themselves as spiritual fathers (see 1 Corinthians 4:14-16)
The fatherhood of the Apostles and their successors, the Church’s priests and bishops, is a spiritual paternity given to raise us as God’s children. Our fathers give us new life in Baptism, and feed us the spiritual milk of the Gospel and the Eucharist (see 1 Peter 2:2-3). That’s why Paul, in today’s Epistle, can also compare himself to a nursing mother.
God’s fatherhood likewise transcends all human notions of fatherhood and motherhood. Perhaps that’s why the Psalm chosen for today includes one of the rare biblical images of God’s maternal care (see Isaiah 66:13).
His only Son has shown us the Father (see John 14:9) coming to gather His children as a hen gathers her young (see Matthew 23:37). We’re all brothers and sisters, our Lord tells us today. And all of us—even our spiritual fathers—are to trust in Him, humbly, like children on our mothers’ laps.


Monday, October 30, 2017

31st Sunday of Ordinary Time (Cycle A)
 November 5, 2017

Reading I: Malachi 1:14b - 2:2b, 8-10  Have we not all the one father? Has not the one God created us?
Responsorial Psalm: 131:1, 2, 3    R. In you, Lord, I have found my peace.
Reading II: 1 Thessalonians 2:7b-9, 13   . . . .  as a nursing mother cares for her children. 
Gospel: Matthew 23:1-12   Whoever exalts himself will be humbled; but whoever humbles himself will be exalted.  (reiterated in Luke 18:14)

Jesus was acting in the tradition of Israelite prophets confronting corrupt leaders in their time and place—as in today's first reading, where Malachi, a Levite, criticizes the corruption of some Levitical priests; Matthew is countering fellow Jews regarding the best way to live the Law. The whole Gospel of Matthew says the way to be faithful to the Law of Moses is to do it according to the way of Jesus—especially as expressed in the Sermon on the Mount. In chapter 23, Matthew spells out the implications regarding the proper use of authority.
Like Malachi and Jesus, Matthew denounces hypocritical leaders among his fellow Jews—Christian and non-Christian. To make his point about what the service of leadership should look like among the Jesus people, he caricatures its opposite in his portrait of the leadership of the “others.”
In the spirit of Jesus' teaching about living as a community of disciples (“The greatest among you must be your servant,” Mt 23:11), Matthew insists that they should eschew the titles claimed by the leadership of the dominant group around them; they should reserve the title “father” for God and use “Rabbi” and “Master” only for the Messiah.
While courtesy and good order may justify the use of titles in the Church today, nothing can ever justify reverting to a reading of this passage that has too often nurtured virulent anti-Semitism. The message is directed to us, not to others. It is a vivid way of reminding us to practice what we preach and to use our authority for service of one another in the spirit of Jesus.

Dennis Hamm, SJ
They tie up heavy burdens hard to carry and lay them on people's shoulders,
but they will not lift a finger to move them.  
Gospel



A Teaching Father

Avoid the title.”” (Mt 23:8)



Ever since my ordination I have been a little uncomfortable with Jesus’ words about certain persons who are identified in Matthew’s Gospel as scribes and Pharisees. “Do what they tell you,” Jesus says, “but do not follow their example.”

They talk the talk, but they do not walk the walk. In fact, they bind up other people with impossible burdens, and they will not lift a finger to help them.

These are the people who work in the limelight where their performances can be seen. They eagerly bear the marks of prestige, obtain the place of honor at banquets, take the front seats in church, and seek public respect.

Clearly Jesus is talking about the danger of putting anyone in the place of God. Surely he is warning us against the tendency to set up a guru or a master as a solution for life’s travails.
And there is no doubt that Jesus is reminding all of us that we should not pose as the savior or master of anybody.


Only God is God. As St. Paul reminds the Thessalonians, our message, our word, and our teaching are God’s, who works through and in us all. It is so tempting to make oneself the message and the teaching—especially if you have an honorific title.

If we wish honor or pre-eminence, let it be in service, rather than in being served. If we aspire to be Number One, let us be the first to forgive, to heal, to minister. We can’t escape the message. Jesus is getting at something here.

We are brothers and sisters. That’s that. In this matter of grace and salvation, there is no one of us above the other, even though some of us, by the grace of God, are asked to read the book, preach the word, offer the consecration, or pray the absolution.

Our ministry, like St. Paul’s, must be one of gentle encouragement, “as a mother,” he says, sharing the Good News and graces of our lives. This may not make us look very imposing. But it will make us, with Paul, more grateful.

Father John Kavanaugh, SJ



Wednesday, October 25, 2017

30th Sunday of Ordinary Time (Cycle A)
 October 29, 2017

Reading I: Exodus 22:20-26    If he cries out to me, I will hear him; for I am compassionate.
Responsorial Psalm: 18:2-3, 3-4, 47, 51   R. I love you, Lord, my strength.
Reading II: 1 Thessalonians 1:5c-10       ....Jesus, who delivers us from the coming wrath
Gospel: Matthew 22:34-40                      The Greatest Commandment

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Gospel 

When the Pharisees heard that Jesus had silenced the Sadducees, they gathered together, and one of them, a scholar of the law tested him by asking,
"Teacher, which commandment in the law is the greatest?" 
He said to him,
"You shall love the Lord, your God,
with all your heart, with all your soul, and with all your mind. This is the greatest and the first commandment.
The second is like it:
You shall love your neighbor as yourself. 
The whole law and the prophets depend on these two commandments."
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Commentary inspired by St. Augustine of Hippo:
[This Sunday’s]  Gospel reminds us of the importance of love.  For when Jesus was asked what were the most important commandments of the law, He answered:

“You shall love the Lord your God with all your heart, and with all your soul, and with all your mind; and you shall love your neighbor as yourself.”

And then, just in case you might be tempted to search further through the pages of Holy Scripture for some commandments other than these two, Jesus added:

“The entire law and the prophets also depend upon these two commandments.”
People are renewed by love. As sinful desire ages them, so love rejuvenates them.

Love was present under the old covenant just as it is under the new, though then it was more hidden and fear was more apparent, whereas now love is more clearly seen and fear is diminished.

For as love grows stronger we feel more secure, and when our feeling of security is complete fear vanishes, since, as the apostle John declares:  
“Perfect love casts out fear.”  ~ 1 John 4:18

St. Augustine’s   -- Sermon 350A, 1-2: PLS 2, 449-450

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sources:
http://liturgy.slu.edu/30OrdA102917/theword_journey.html
https://afkimel.wordpress.com/2017/09/16/open-the-bible-at-any-page-and-you-will-find-it-extolling-love/
Augustine (354-430) was born at Thagaste in Africa and received a Christian education, although he was not baptized until 387. In 391 he was ordained priest and in 395 he became coadjutor bishop to Valerius of Hippo, whom he succeeded in 396. Augustine's theology was formulated in the course of his struggle with three heresies: Manichaeism, Donatism, and Pelagianism. His writings are voluminous and his influence on subsequent theology immense. He molded the thought of the Middle Ages down to the thirteenth century. Yet he was above all a pastor and a great spiritual writer.

Friday, October 20, 2017

29th Sunday in Ordinary Time (Cycle A) October 22, 2017

Twenty-ninth Sunday in Ordinary Time

Catechism Links[1]
CCC 1897-1917: Participation in the social sphere
CCC 2238-2244: Duties of citizens




Readings and Commentary:[4]

Reading 1: Isaiah 45:1, 4-6

Thus says the LORD to his anointed, Cyrus,
whose right hand I grasp,
subduing nations before him,
and making kings run in his service,
opening doors before him
and leaving the gates unbarred:
For the sake of Jacob, my servant,
of Israel, my chosen one,
I have called you by your name,
giving you a title, though you knew me not.
I am the LORD and there is no other,
there is no God besides me.
It is I who arm you, though you know me not,
so that toward the rising and the setting of the sun
people may know that there is none besides me.
I am the LORD, there is no other.
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Commentary on Is 45:1, 4-6

Setting the scene for this passage, we must understand that the author writes from the Babylonian exile. Cyrus, a great Babylonian general who changes the nature of the conquering rule of the kingdom from one focused on taking the spoils of the captors to a more benevolent despotic one, is in this passage elevated to king. In the remarkable statement: “I have called you by your name, giving you a title, though you knew me not,” we are told that, without violating Cyrus’ free will and despite the fact that he was not of the Hebrew people, God called him to be part of his plan of salvation.

The prophet goes on to echo God’s voice saying that he (God) alone directs the destiny of mankind, and only through his power can salvation, the promised reward, come.

CCC: Is 45:5-7 304
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Responsorial Psalm: Psalm 96:1, 3, 4-5, 7-8, 9-10

R. (7b) Give the Lord glory and honor.

Sing to the LORD a new song;
sing to the LORD, all the earth.
Tell God's glory among the nations;
among all peoples, God's marvelous deeds..
R. Give the Lord glory and honor.

For great is the LORD and highly to be praised,
to be feared above all gods.
For the gods of the nations all do nothing,
but the LORD made the heavens.
R. Give the Lord glory and honor.

Give to the LORD, you families of nations,
give to the LORD glory and might;
give to the LORD the glory due his name!
Bring gifts, and enter his courts.
R. Give the Lord glory and honor.

Bow down to the LORD, splendid in holiness;
tremble before him, all the earth;
say among the nations: The LORD is king,
God rules the peoples with fairness.
R. Give the Lord glory and honor.
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This song of praise exhorts the people to praise the Lord for his wondrous works of creation. The reason for this exhortation is that God will come to rule the earth with his justice. In this passage we see the forerunner of the understanding of the New Jerusalem – the Heavenly Kingdom.

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Paul, Silvanus, and Timothy to the church of the Thessalonians
in God the Father and the Lord Jesus Christ:
grace to you and peace.
We give thanks to God always for all of you,
remembering you in our prayers,
unceasingly calling to mind your work of faith and labor of love
and endurance in hope of our Lord Jesus Christ,
before our God and Father,
knowing, brothers loved by God,
how you were chosen.
For our gospel did not come to you in word alone,
but also in power and in the Holy Spirit and with much conviction.
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Commentary on 1 Thes 1:1-5b

This is the introduction of St. Paul’s First Letter to the Thessalonians. It is also the first mention by St. Paul of the three “theological virtues,” Faith, Love, and Hope. The Apostle calls the Thessalonians to these virtues supported by the power of the indwelling Holy Spirit.

“Paul recalls the time he first spent with his readers. What stands out in his mind are the theological virtues that changed their lives: in faith they abandoned their idols and embraced the living God (1:9); in hope they endured suffering and expressed longing for the final salvation that Jesus will bring when he returns (1:10; 5:9); and in love they served one another in generous and sacrificial ways (4:9-10). These will protect them like armor in the challenging days ahead (e:8).”[5]

CCC: 1 Thes 1:10 442
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“Portrait of a Man with a Roman Coin” 
by Hans Memling, 1480

The Pharisees went off
and plotted how they might entrap Jesus in speech.
They sent their disciples to him, with the Herodians, saying,
"Teacher, we know that you are a truthful man
and that you teach the way of God in accordance with the truth.
And you are not concerned with anyone's opinion,
for you do not regard a person's status.
Tell us, then, what is your opinion:
Is it lawful to pay the census tax to Caesar or not?"
Knowing their malice, Jesus said,
"Why are you testing me, you hypocrites?
Show me the coin that pays the census tax."
Then they handed him the Roman coin.
He said to them, "Whose image is this and whose inscription?"
They replied, "Caesar's."
At that he said to them,
"Then repay to Caesar what belongs to Caesar
and to God what belongs to God."
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Commentary on Mt 22:15-21

St. Matthew describes this incident between Jesus and the Pharisees (with support of those who followed King Herod – Herodians who were fiercely loyal to Rome).  In this instance a trap was intended to be laid for Jesus by asking him if the Census Tax should be paid. The Lord would have been condemned if he answered yes or no.  If he said yes, the Hebrews would have called him heretic based on idol worship since Caesar considered himself to be a god.  If he said no, the Herodians would have pounced because Jesus would have been encouraging disobedience to the civil government.

The Lord finds the trap and avoids it by using the coin’s (graven) image of a false god to be paid to that god.  At the same time he encouraged the Hebrew faithful to provide the necessary sacrifices and tithes to the temple.

CCC: Mt 22:21 2242
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Reflection:

What Jesus does not tell the Herodians and the Pharisees directly in St. Matthew’s account of their encounter might go something like this: “Oh, and even what you give to Caesar will somehow end up furthering God’s ultimate plan.”  This last statement comes out of our understanding of the first reading from Isaiah.

While the Hebrews were undergoing the great Diaspora (their exile), Cyrus, a great general and founder of the Persian Empire, was elevated to the throne of Babylon.  Isaiah explains that his (Cyrus’) elevation was the will of God as part of God’s plan to allow the people to return to their promised land.  God chose Cyrus even though Cyrus did not believe in Him.  God used him as his instrument even though Cyrus had no knowledge of his higher calling.

When we pause to consider God’s revelation as we look at the past, we marvel in wonder at his subtlety.  He moves things on a scale unimaginable, in ways only later discovered as we see his creation change and transform under his creating hands.

Given how much awe and majesty he displayed in human history, as exemplified by his choice of Cyrus, we can be amused at the Pharisees and the Herodians who are trying to trick God’s Only Son, Jesus, into contradicting either Jewish or Roman Law with their question.  We marvel at the Lord’s restraint as he easily dodged their traps, at the same time furthering his own revelation of God’s intent.

First the Lord rebuked them for their hypocrisy. (They had just uttered all kinds of insincere flattery to him trying to lull him into a prideful answer.)  He then proceeded to bring them close to falling into their own trap asking them whose image and inscription were on the Roman coin used to pay the tax.  Although scripture does not tell us, it must have been the Herodians who answered this part since the possession of such coins by the scrupulous Pharisees would have been seen as blasphemous.  In his response, “Then repay to Caesar what belongs to Caesar and to God what belongs to God" Jesus at once rejects Caesar’s claim to divinity and at the same time supports Mosaic Law, defusing the potential trap by the Pharisees.

All of this leads us to marvel today at God’s wisdom and power.  It also drives us to be vigilant for the signs of God’s presence in our own lives and those of others, even others who do not know him.  The Lord is indeed marvelous in his ways.

Pax

In other years on this date: optional Memorial for Saint John Paul II, Pope with reading taken from the Common of Pastors.


[1] Catechism links are taken from the Homiletic Directory, Published by the Congregation for Divine Worship and the Discipline of the Sacraments, 29 June 2014
[2] The picture used today is “Portrait of a Man with a Roman Coin” by Hans Memling, 1480
[4] The readings are taken from the New American Bible with the exception of the Psalm and its response which were developed by the International Committee for English in Liturgy (ICEL). This re-publication is not authorized by USCCB and is for private use only.
[5] Ignatius Catholic Study Bible, © 2010, Ignatius Press, San Francisco, CA. pp.373

Monday, October 9, 2017

28th Sunday in Ordinary Time (Cycle A) Scott Hahn

Twenty-eighth Sunday
of Ordinary Time A

October 15, 2017
Reading I: Isaiah 25:6-10   He will destroy death forever. The Lord GOD will wipe away the tears from every face


Responsorial Psalm: 23:1-3a, 3b-4, 5, 6  I shall live in the house of the Lord all the days of my life.

Reading II: Philippians 4:12-14, 19-20    I can do all things in him who strengthens me. 

Gospel: Matthew 22:1-14   Many are invited, but few are chosen.
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Our Lord’s parable in this Sunday’s Gospel is a fairly straightforward outline of salvation
history.
---> God is the king (Matthew 5:35) 
---> Jesus is the bridegroom (Matthew 9:15)
--->  The feast is the salvation & eternal life that Isaiah prophesies in the First Reading (Isaiah 25:6-10
---> The Israelites are those first invited to the feast by God’s servants, the prophets (Isaiah 7:25). For refusing repeated invitations and even killing His prophets, Israel has been punished, its city conquered by foreign armies.
Now Jesus makes it clear that God is sending new servants, His apostles, to call not only Israelites, but all people—good and bad alike—to the feast of His kingdom. 
---> This an image of the Church, which Jesus elsewhere compares to a field sown with both wheat and weeds, and a fishing net that catches good fish and bad (Matthew 13:24-43, 47-50).
We have all been called to this great feast of love in the Church, where, as Isaiah foretold, the veil that once separated the nations from the covenants of Israel has been destroyed, where the dividing wall of enmity has been torn down by the Blood of Christ (Ephesians 2:11-14).
As we sing in Sunday’s Psalm, the Lord has led us to this feast, refreshing our souls in the waters of Baptism, spreading the table before us in the Eucharist. As Paul tells us in this Sunday’s Epistle, in the glorious riches of Christ, we will find supplied whatever we need.
And in the rich food of His Body, and the choice wine of His Blood, we have a foretaste of the eternal banquet in the heavenly Jerusalem, when God will destroy death forever (Hebrews 12:22-24).
But are we dressed for the feast, clothed in the garment of righteousness (Revelation 19:8)? Not all who have been called will be chosen for eternal life, Jesus warns. Let us be sure that we’re living in a manner worthy of the invitation we’ve received (Ephesians 4:1). Many are invited but few are chosen.
The Story of Nastagio deli Onesti  - One of four paintings by Botticelli