The prayer of the Master
the prayer of the disciples
Luke 11:1-13
1. Opening prayer
Father of all mercies,
in the Name of Christ Your Son, we implore You,
send us the Gift,
pour Your Spirit into us!
Spirit, Paraclete,
teach us to pray in truth
in the new temple
who is the Christ.
Spirit, faithful to the Father and to us,
as the dove has its nest,
plead within us incessantly with the Father,
because we do not know how to pray.
Spirit of Christ,
first gift to us believers,
pray within us tirelessly to the Father,
as the Son taught us. Amen.
2. Reading
a) To help us understand the passage:
The Gospel passage is divided into three sections:
vv. 1-4: the prayer that Jesus taught,
vv. 5-8: the parable of the insistent friend,
vv. 9-13: the teaching on the efficacy of prayer.
b) The text:
Jesus was praying in a certain place, and when he had finished, one of his disciples said to him, "Lord, teach us to pray just as John taught his disciples." He said to them, "When you pray, say: Father, hallowed be your name, your kingdom come. Give us each day our daily bread and forgive us our sins for we ourselves forgive everyone in debt to us, and do not subject us to the final test." And he said to them, "Suppose one of you has a friend to whom he goes at midnight and says, 'Friend, lend me three loaves of bread, for a friend of mine has arrived at my house from a journey and I have nothing to offer him,' and he says in reply from within, 'Do not bother me; the door has already been locked and my children and I are already in bed. I cannot get up to give you anything.' I tell you, if he does not get up to give the visitor the loaves because of their friendship, he will get up to give him whatever he needs because of his persistence. "And I tell you, ask and you will receive; seek and you will find; knock and the door will be opened to you. For everyone who asks, receives; and the one who seeks, finds; and to the one who knocks, the door will be opened. What father among you would hand his son a snake when he asks for a fish? Or hand him a scorpion when he asks for an egg? If you then, who are wicked, know how to give good gifts to your children, how much more will the Father in heaven give the Holy Spirit to those who ask him?"
3. A moment of prayerful silence
- Like the disciples, we too come together around Jesus who prays alone. We gather around Him and in Him all our energies, every thought, every commitment and preoccupation, our hopes and pains…
- Today it is we who are those disciples who see the Master praying and allow ourselves to be involved in His prayer, which was and is quite special.
- Today His words are addressed to us, the invitation to trust in the love of the Father is addressed to us. We are so taken up with material things, so much seeking “all and immediately”, so spellbound by a thousand things, that then (and only “then”, after some event that shakes us) we discover that they are all really superfluous…
- Today it is up to us to give voice to the prayer of the Master: Father, hallowed be Your name…
4. Some questions
Let us use this occasion to examine our way of praying:
* What does praying mean for me: An obligation? A pause in the search for myself? Presenting God with a list of requests? A pause in the company of the Father? A simple and trusting dialogue with the One who loves me?
* How much time do I give to prayer: some every day? Once a week or once a month? Occasionally? Systematically? Do I wait until I “feel the need” to pray?
* What is the starting point of my prayer: is it the Word of God? Is it the saint or the liturgical feast of the day? Is it devotion to our Lady? Is it an illustration or icon? Is it the events of my life or those of the history of the world?
* Whom do I meet when I pray: looking deep into myself, when I pray do I speak to one whom I feel to be a judge or to a friend? Do I feel Him to be an “equal” or someone who is “holy”, infinite or unattainable? Is He near to me or far and indifferent? Is He my Father or my master? Does He care for me or “is He busy with His own affairs”?
* How do I pray: do I pray a little mechanically, using set formulae? Do I pray using passages from the psalms or other biblical texts? Liturgical texts? Do I choose to pray spontaneously? Do I look for texts using beautiful words or do I prefer to repeat a short phrase? How do I use “the Lord’s prayer”? Do I more often find myself invoking God for some need or to praise Him in the liturgy or to contemplate Him in silence? Am I able to pray while I am working or in any place or only when I am in church? Am I able to make liturgical prayer my own? What place does the Mother of God have in my prayer?
5. A key to the reading
This passage presents prayer as one of the fundamental requirements and a key point in the life of a disciple of Jesus and of the community of disciples.
vv. 1-4: Jesus, like other great religious masters of His time, teaches His followers a prayer that will define them: the “Our Father”.
a) Jesus was praying in a certain place, and when He had finished one of His disciples said, “Lord, teach us to pray”: Jesus goes aside to pray. In Luke’s Gospel He does this often (5:16), above all just before important events: before choosing the Twelve (6:12-13), before soliciting Peter’s confession of faith (9:18-20), before the transfiguration (9:28-29) and, finally, before the passion (22:40-45).
As Jesus prays, He arouses in His disciples the desire to pray like Him. Clearly, it is a prayer that shows itself externally in a very special way and that certainly affects His preaching. The disciples understand that such a prayer is quite different from that taught by other spiritual masters in Israel or even by the precursor of Jesus. That is why they ask Him to teach them to pray. Thus, the prayer that Jesus passes on to His disciples becomes the characteristic expression of their ideal and identity, of their way of relating to God and among themselves.
b) Father: The first thing that Jesus teaches on prayer is to call God “Father”. Luke, unlike Matthew, does not add the adjective “our”, putting less emphasis on the communal aspect of the Christian prayer. However, the fact of invoking the Father constitutes the best adhesive element of the community of disciples.
For a Jew of the first century, relationship with one’s father was one of intimacy, but also a recognition of the father’s authority over every member of the family. This is reflected in the Christian custom of calling God “Father”, whereas there is no certain evidence that the Jews of the time used to call God with the intimate term of “abba”. This term is none other than the emphatic form of the Aramaic “ ’ab”, the familiar and respectful term used for earthly fathers.
The fact that Jesus used to turn to God and called him abba, shows the new kind of relationship that He, and therefore His disciples, establish with God: a relationship of closeness, familiarity and trust.
In the classical scheme of biblical prayer, the first part of the “Our Father” deals directly with God, whereas the second part refers to the needs of humankind in its earthly existence.
c) Father, hallowed be Your name: in the message of the prophets of Israel, it is God who “sanctifies His own Name” (that is, Himself: “the name is the person”) intervening with power in human history, notwithstanding that Israel and the other peoples have dishonored Him. In Ezekiel we read: “But when they came to the nations, wherever they came, they profaned My holy Name, in that men said of them, 'These are the people of the Lord, and yet they had to go out of His land.' But I had concern for My holy Name, which the house of Israel caused to be profaned among the nations to which they came. "Therefore say to the house of Israel, Thus says the Lord God: It is not for your sake, O house of Israel, that I am about to act, but for the sake of My holy Name, which you have profaned among the nations to which you came. And I will vindicate the holiness of My great Name, which has been profaned among the nations, and which you have profaned among them; and the nations will know that I am the Lord, says the Lord God, when through you I vindicate My holiness before their eyes. For I will take you from the nations, and gather you from all the countries, and bring you into your own land.” (36:20-24). On the same subject we may also read: Deut 32:51; Isa 29:22; Ezek 28:22,25.
The subject of the verb “to hallow”, in Lk 11:2, is God Himself: we are faced with a “theological passive”. This likely means that the first petition of this prayer does not concern human beings and their unquestionable duty to honor and respect God, but God the Father Himself who must make Himself known as such to all. Thus, we petition God to reveal Himself in His sovereign greatness: this is an invocation with eschatological connotations, closely connected with the petition which follows.
d) Your Kingdom come: the great event proclaimed by Jesus is the definitive coming of the Kingdom of God among us: “Be sure of this: the Kingdom of God is very near” (Lk 10:11; cf. also Mt 10: 7). The prayer of Jesus and of the Christian, then, is in close harmony with this proclamation. Asking in this prayer that this Kingdom be ever more visibly present, has, in fact, two effects: the person praying has to come face to face with the eschatological design of God, but also with the obligation of a radical willingness to serve His will of salvation. Thus, if it is true that we may, and must, present our needs to God the Father, it is also true that Christian prayer never has man and woman for its end, it is never a selfish petition, but its ultimate end is to glorify God, implore His full closeness, His complete manifestation: “Set your hearts on His kingdom, and these other things will be given you as well” (Lk 12:31).
e) Give us this day our daily bread: we have come to the second part of the Lord’s prayer. The person praying has now put into place the correct and intimate relationship with God, and now lives in the logic of closeness to God who is Father and his/her petitions flow from this way of life.
In Jesus’ time as in ours (almost!), bread is the most necessary food, the primary nourishment. In this case, however, “bread” stands for food in general, and more, all kinds of material needs of the disciples.
The English term “bread” is a translation of the Greek “epiousion”, found also in Matthew but not in any other Greek biblical or profane text. This makes it difficult to give a really reliable version, so much so that we are constrained to translate it according to the context.
What is clear, however, is that the disciple who is praying in this way, is aware of not having much material security for the future, not even for his/her daily food: he/she has really “left everything behind” to follow Christ (cf. Lk 5:11). Here we are dealing with a situation characteristic of the early generations of Christians. This is not to say that the prayer for “bread” may not be very useful for Christians of today: we are all called to receive all things from Providence, as a free gift from God, even if these things come from the labor of our hands. The Eucharistic offertory reminds us of this all the time: we offer to God that which we know well we have received from Him so that we may receive it back from His hands. This also means that the Christian of every age must not be preoccupied with his/her material situation, because the Father will take care of him: “That is why I am telling you not to worry about your life and what you are to eat, nor about your body and how you are to clothe it. For life means more than food, and the body more than clothing” (Lk 12:22-23).
f) Forgive us our sins, as we ourselves forgive each one who is in debt to us: The Christian, immersed in the salvation given by the Father with the coming of His kingdom, know that all his/her sins are already forgiven when we ask. This places him/her in the condition and obligation of having to forgive others, thus allowing God to render the pardon of the Christian capable of pardoning (cf. Mt18:23-35).
We are always hovering between the kingdom “already” present and kingdom “not yet” attained. A Christian who behaves contrary to the salvation already received from God in Christ, renders useless the forgiveness he/she has already received. That is why Luke says: “for we ourselves forgive”. Luke does not wish to place us humans on the same level as God, but only to make us aware that we can frustrate the saving work of God, within which the Father has willed to include us as an active element, to extend His every free pardon to all. This linking of our forgiveness with our forgiveness of others is also described in the parable of the debtor and the king (Mt 18:21-35).
vv. 5-8: more than a parable, this is a similitude, because it illustrates a typical behavior that arouses in listeners a unequivocal and spontaneous reply. In this case, it would be difficult to find anyone who would spontaneously reply “no one!” to the question “Which of you…?” (v. 5) Thus, this passage wishes to show us how God acts through the filter of human behavior, which is a poor copy of the behavior of the Father.
The scene takes place in a Palestinian situation. Usually, anyone going on a journey would start at sunset in order to avoid the very high temperatures of daytime. In Palestinian houses at that time, there was only one room and the whole family used it for all the activities during the day as well as for sleeping at night by just spreading straw mats on the floor.
The request of the man who suddenly has to receive an unexpected guest in the middle of the night, reflects a typical sense of hospitality in ancient peoples, and the explanation of the request for “three loaves” (v. 5) is that this was the normal meal for an adult.
The man who has recourse to his friend at night is the image of a disciple of Christ, called to pray to God always and everywhere, full of trust that he/she will be heard, not because he/she has worn Him out, but because He is a merciful Father who is faithful to His promises. Thus the parable shows us how a disciple should pray the “Our Father”: with complete trust in God, loving and just Father, a trust that goes even to cheekiness, that is to “disturbing Him” at any time and to insist with Him in every way, certain of being answered.
Prayer, as a basic attitude of every Christian who wishes to really be a disciple of Jesus, is well expressed by the apostle Paul: “Pray always, in all things give thanks; this indeed is the will of God in Christ Jesus for you” (1Thess 5:17-18) ; “Pray all the time, asking for what you need, praying in the Spirit on every possible occasion. Never get tired of staying awake to pray for all the saints” (Eph 6: 18).
vv. 9-13: The last part of our Gospel is properly called didactic. It resumes the theme of the previous verses, emphasizing the trust that must characterize Christian prayer, founded on the solid rock of faith. It is the faith of the praying person that opens wide the doors of the Father’s heart. It is the very identity of the Father who loves to carry in His arms His children and to console them with the tenderness of a mother (cf. Isa 66:12-13) which must nourish the faith of Christians.
God is a Father who loves to receive requests from His children, because this shows that they put their trust in Him. To ask they have to approach Him with open hearts, for asking urges them to look at His kind and loving face, for by asking (even indirectly) they show that they believe that He is really the Lord of history and of the world, and, above all, because their asking allows Him to show openly His delicate, attentive and free love, solely directed for the good of His children. What displeases the Father is not the insistence or indiscretion of His children in asking, but that they do not ask sufficiently, remaining silent and almost indifferent to Him, that they stay away with a thousand respectful excuses, such as “He already knows everything”, etc. God is certainly a Father who provides all things and takes care of the daily life of His children, but, at the same time, He also knows what is best for them, even better than they do. That is why He pours out on Christians so many good things and, above all, the gift par excellence: the Spirit, the only truly indispensable gift for their life, the gift who, if allowed to act, will make them authentic children in the Son.
6. A time of prayer: Psalm 104
To the merciful and provident God, who created the marvelous harmony of the cosmos and who placed in it humankind as His “vicar”, let us sing the psalm:
Bless Yahweh, my soul, Yahweh, my God,
how great You are!
Clothed in majesty and splendor,
wearing the light as a robe!
You stretch out the heavens like a tent,
build Your palace on the waters above,
making the clouds Your chariot,
gliding on the wings of the wind,
appointing the winds Your messengers,
flames of fire Your servants.
You fixed the earth on its foundations,
for ever and ever it shall not be shaken;
You covered it with the deep like a garment,
the waters over-topping the mountains.
At Your reproof the waters fled,
at the voice of Your thunder they sped away,
flowing over mountains, down valleys,
to the place You had fixed for them;
You made a limit they were not to cross,
they were not to return and cover the earth.
In the ravines You opened up springs,
running down between the mountains,
supplying water for all the wild beasts;
the wild asses quench their thirst,
on their banks the birds of the air make their nests,
they sing among the leaves.
From Your high halls You water the mountains,
satisfying the earth with the fruit of Your works:
for cattle You make the grass grow,
and for people the plants they need,
to bring forth food from the earth,
and wine to cheer people's hearts,
oil to make their faces glow,
food to make them sturdy of heart.
The trees of Yahweh drink their fill,
the cedars of Lebanon which He sowed;
there the birds build their nests,
on the highest branches the stork makes its home;
for the wild goats there are the mountains,
in the crags the coneys find refuge.
He made the moon to mark the seasons,
the sun knows when to set.
You bring on darkness, and night falls,
when all the forest beasts roam around;
young lions roar for their prey,
asking God for their food.
The sun rises and away they steal,
back to their lairs to lie down,
and man goes out to work,
to labor till evening falls.
How countless are Your works, Yahweh,
all of them made so wisely!
The earth is full of Your creatures.
Then there is the sea,
with its vast expanses teeming with countless creatures,
creatures both great and small.
There ships pass to and fro,
and Leviathan whom You made to sport with.
They all depend upon You,
to feed them when they need it.
You provide the food they gather,
Your open hand gives them their fill.
Turn away Your face and they panic;
take back their breath and they die and revert to dust.
Send out Your breath and life begins;
you renew the face of the earth.
Glory to Yahweh for ever!
May Yahweh find joy in His creatures!
At His glance the earth trembles,
at His touch the mountains pour forth smoke.
I shall sing to Yahweh all my life,
make music for my God as long as I live.
May my musings be pleasing to Him,
for Yahweh gives me joy.
May sinners vanish from the earth,
and the wicked exist no more!
Bless Yahweh, my soul.
7. Closing prayer
Good and holy Father, Your love makes us brothers and sisters and urges us to come together in Your holy Church to celebrate with life the mystery of communion. You call us to share the one bread, living and eternal, given to us from heaven. Help us also to know how to break, in the love of Christ, our earthly bread, so that our bodily and spiritual hunger may be satisfied. Amen.
Mary and Martha, friends of Jesus
Which is the better part chosen by Mary?
Luke 10, 34 – 42
1. Opening prayer
Lord Jesus, send your Spirit to help us to read the Scriptures with the same mind that you read them to the disciples on the way to Emmaus. In the light of the Word, written in the Bible, you helped them to discover the presence of God in the disturbing events of your sentence and death. Thus, the cross that seemed to be the end of all hope became for them the source of life and of resurrection.
Create in us silence so that we may listen to your voice in Creation and in the Scriptures, in events and in people, above all in the poor and suffering. May your word guide us so that we too, like the two disciples from Emmaus, may experience the force of your resurrection and witness to others that you are alive in our midst as source of fraternity, justice and peace. We ask this of you, Jesus, son of Mary, who revealed to us the Father and sent us your Spirit. Amen.
2. Reading
a) A key to the reading:
The text of the Gospel for this Sunday narrates the visit of Jesus to the house of Martha and Mary. Jesus tells Martha: “Mary has chosen the better part and it will not be taken from her!” Throughout the centuries, many times these words have been interpreted as a confirmation on the part of Jesus of the fact that contemplative life, hidden in the monasteries, is better and more sublime than the active life of those who work in the field of evangelisation. This interpretation is not very correct, because it lacks the foundation of the text. In order to understand the significance of these words of Jesus (and of any word) it is important to take into account, to consider the context, that is, the context of the Gospel of Luke as well as the broader context of the work of Luke which includes the Gospel and the Acts of the Apostles. Before verifying the broader context of the Acts of the Apostles, let us try to gaze a bit at the text in itself and try to see how it is placed in the immediate context of the Gospel of Luke. During the reading, try to feel that you are present in Mary’s house and feel close to the environment and to the outreach or importance of the words of Jesus, not only as Martha hears them but also as the community for which Luke writes his Gospel hears them and also how we hear them, us, who today hear these such inspiring words of Jesus.
b) A division of the text to help in the reading:
Luke 10,38: Martha welcomes Jesus into her house
Luke 10, 39-40a: Mary listens to the words of Jesus, Martha is busy with the service in the house
Luke 10, 40b: Martha complains and asks Jesus to intervene
Luke 10, 41-42: Answer of Jesus
c) Text:
38 In the course of their journey he came to a village, and a woman named Martha welcomed him into her house. 39 She had a sister called Mary, who sat down at the Lord's feet and listened to him speaking. 40 Now Martha, who was distracted with all the serving, came to him and said, 'Lord, do you not care that my sister is leaving me to do the serving all by myself? Please tell her to help me.' 41 But the Lord answered, 'Martha, Martha,' he said, 'you worry and fret about so many things, 42 and yet few are needed, indeed only one. It is Mary who has chosen the better part, and it is not to be taken from her.'
3. A moment of prayerful silence
so that the Word of God may penetrate and enlighten our life.
4. Some questions
to help us in our personal reflection.
a) Which is the point in this text which pleased you the most or struck you? Why?
b) What would Jesus want to say with that affirmation: “one thing alone is necessary”?
c) Which was the “better part” which Mary chose and which will not be taken from her?
d) A historical event can have a more profound symbolical sense. Did you succeed in discovering a symbolical sense in the way in which Luke describes Jesus’ visit to the house of Martha and Mary?
e) Read attentively Acts 6, 1-6 and try to discover the bond of union between the problem of the apostles and the conversation of Jesus with Martha.
5. For those who wish to go deeper into the theme
a) Context of the Gospel of Luke:
In Luke 9, 51 begins the second stage of the apostolic activity of Jesus, the long journey from Galilee up to Jerusalem. At the beginning of the journey, Jesus gets out of the Jewish world and enters into the world of the Samaritans (Lk 9, 52). Even though He is not well received by the Samaritans (Lk 9, 53), He continues in their territory and even corrects the Disciples who think differently (Lk 9, 54-55). In responding to those who ask to follow Him, Jesus makes explicit the significance of everything that has happened, and indicates to them the demands of the mission (Lk 9, 56-62).
Then Jesus appoints other seventy-two disciples to go on mission before Him. The sending out of the twelve (Lk 9, 1-6) was in the world of the Jews. The sending out of the seventy-two is for the non Jewish world. Having finished the mission, Jesus and the Disciples meet and evaluate the mission, and the Disciples give an account of the many activities that they carried out, but Jesus insists on the greatest certainty that their names are written in Heaven (Lk 10, 17-37).
Then follows our text which describes the visit of Jesus to the house of Martha and Mary (Lk 10, 38-42). Luke does not specifically indicate where the village of Martha and Mary is found, but in the geographical context of his Gospel, the reader imagines that the village is found in Samaria. From the Gospel of John we know that Martha and Mary lived in Bethany, a small village near Jerusalem (Jn 11, 1). Besides, John tells us that they had a brother named Lazarus.
b) Comment on the Text:
Luke 10, 38: Martha welcomes Jesus into her house
“In the course of the journey, he came to a village and, a woman named Martha welcomed hum into her house” Jesus was on the way. Luke does not always say where Jesus was passing by, but many times that Jesus is on the way (Lk 9, 51,53-57;; 10, 1.38; 11, 1; 13, 22.23; 14, 25; 17, 11; 18, 31.35; 19, 1.11.28.29.41.45; 20, 1). Because Jesus was firmly decided to go up to Jerusalem (Lk 9, 51). This decision orientates Him during all the stages of the journey. The entrance into the village and into the house of Martha and Mary is a stage more of this long journey up to Jerusalem and forms part of the realization of Jesus’ mission. From the beginning, the objective of the journey is definitive: to carry out His mission of Servant, announced by Isaiah (Is 53, 2-10; 61, 1-2) and assumed by Jesus in Nazareth (Lk 4, 16-21).
Luke 10, 39-40a: Mary listened to his words, Martha was taken up with the service.
“She had a sister, named Mary, who sitting at the feet of Jesus, listened to his word; Martha, instead was all taken up with all the serving”. A normal supper at home, in the family. While some speak, others prepare the food. The two tasks are important and necessary, both complement one another, especially when it is a question of welcoming someone who is coming from outside. In affirming that “Martha was all taken up with all the serving” (diaconia), Luke evokes the seventy-two disciples who were also busy with many activities of the missionary service (Lk 10, 17-18).
Luke 10, 40b: Martha complains and asks Jesus to intervene.
“Martha came to him and said: ‘Lord, do you not care that my sister is leaving me to do the service all by myself? Please tell her to help me’” Another familiar scene, but not so normal. Martha is busy only with the preparation of the food, while Mary is sitting, and is speaking with Jesus. Martha complains. Perhaps Jesus interferes and says something to the sister to see if she will help her in the service in the diaconia. Martha considers herself a servant and thinks that the service of a servant is that of preparing the food and that her service in the kitchen is more important than that of her sister who is speaking with Jesus. For Martha, what Mary does is not a service, because she says: “Do you not care that my sister is leaving me to do the service all by myself?” But Martha is not the only servant. Jesus also assumes his role as servant, that is of the Servant announced by the Prophet Isaiah. Isaiah had said that the principal service of the Servant is that of being before God in prayer listening in order to be able to discover a word of comfort to take to those who are discouraged. The Servant said: “The Lord God has given me a disciple’s tongue, for me to know how to give a word of comfort to the weary. Morning by morning he makes my ear alert to listen like a disciple” (Is 50, 4). Now, Mary has an attitude of prayer before Jesus. And the question arises: Who carries out the service of a servant better: Martha or Mary?
Luke 10, 41-42: Response of Jesus
“The Lord then answered: ‘Martha, Martha, you worry and fret about so many things, and yet few are needed, indeed only one. Mary has chosen the better part, and it will not be taken from her” A beautiful answer and a very human one. For Jesus, a good conversation with persons, who are friends is important and even more important than eating (cf. Jn 4, 32). Jesus does not agree with the worries of Martha. He does not want that the preparation of the meal interrupt the conversation. and it is as if he would say: “Martha, it is not necessary to prepare so many things! A small thing suffices! And then come to participate in such a beautiful conversation!” This is the principal significance, so simple and human of the words of Jesus. Jesus likes a good conversation. and a good conversationwith Jesus produces conversion. But in the context of the Gospel of Luke, these decisive words of Jesus assume a more profound symbolical significance:
i) Like Martha, the disciples also, during the mission, were worried about many things, but Jesus clarifies well that the more important thing is that of having their names written in Heaven, that is, to be known and loved by God (Lk 10, 20). Jesus repeats to Martha: “You worry and fret about so many things, and yet few are needed, indeed only one.
ii) A short time before the Doctor of the Law had reduced the commandments to one alone: “To love the Lord God above all things and your neighbour as yourself” (Lk 10, 27). Observing this only and better commandment, the person will be ready to act with love, like the Good Samaritan and not like the priest or the Levite who do not fulfil their duty well (Lk 10, 25-42). The many services of Martha should be carried out beginning by this unique service truly necessary which is the loving attention to persons. This is the better part that Mary has chosen and which will not be taken from her.
iii) Martha is concerned about serving (diaconia). She wanted to be helped by Mary in the service of the table. But which is the service which God wants? This is the fundamental question. Mary is more in agreement with the attitude of the Servant of God, because, like the Servant, she is now in the attitude of prayer before Jesus. Mary cannot abandon her attitude of prayer in the presence of God. Because if she would do this, she would not discover the word of comfort to take to those who are wearied. This is the true service which God is asking from all.
c) Broadening the information:
A broader context of the Acts of the Apostles
After the death and resurrection of Jesus the communities will be born. They will have to face new problems, for which they did not have solutions already foreseen. In order to orientate themselves in the solutions to the problems, the communities tried to remember the words and gestures of Jesus which could bring them some light. Thus, the episode of the visit of Jesus to the house of Martha and Mary was recalled and narrated in order to help clarify the problem described in Acts 6, 1-6.
The rapid growth in the number of Christians created divisions in the community. The faithful of Greek origin began to complain of those of Hebrew origin and said that their widows were set aside, neglected, in the daily life. There was discrimination in the environment of the community and persons were lacking for the various services. Up to that moment the need had not arisen to involve other persons in the coordination of the community and in the fulfilment of the services. Like Moses, after leaving Egypt (Ex 18, 14; Num 11, 14-15), the Apostles also did everything alone. But Moses, obliged by the facts, shared the power and convoked other seventy leaders for the necessary services among the People of God (Ex 18, 17-23; Num 11, 16-17). Jesus had done the same thing: he convoked other seventy-two disciples (Lk 10, 1). Now, in the face of new problems, the Apostles did the same. They convoked the community and exposed the problem before everyone. Without doubt, the word of Jesus to Martha helped them to reach a solution. Below it is possible to read the two texts, one at the side of the other. Try to understand how they enlighten each other:
1 About this time, when the number of disciples was increasing, the Hellenists made a complaint against the Hebrews: in the daily distribution their own widows were being overlooked. 2 So the Twelve called a full meeting of the disciples and addressed them, 'It would not be right for us to neglect the word of God so as to give out food; 3 you, brothers, must select from among yourselves seven men of good reputation, filled with the Spirit and with wisdom, to whom we can hand over this duty. 4 We ourselves will continue to devote ourselves to prayer and to the service of the word.' (Acts 6, 1-4) | 38 In the course of their journey he came to a village, and a woman named Martha welcomed him into her house. 39 She had a sister called Mary, who sat down at the Lord's feet and listened to him speaking. 40 Now Martha, who was distracted with all the serving, came to him and said, 'Lord, do you not care that my sister is leaving me to do the serving all by myself? Please tell her to help me.' 41 But the Lord answered, 'Martha, Martha,' he said, 'you worry and fret about so many things, 42 and yet few are needed, indeed only one. It is Mary who has chosen the better part, and it is not to be taken from her.' |
The Apostles find themselves between two real needs, both of them very important, defined as service (diaconia): the service of the Word and the service of the tables. What to do? Which of the two is more important? The response of Jesus to Martha helped to discern the problem. Jesus said that Mary could not abandon the conversation with Him in order to go and help in the kitchen. Thus, Peter concludes: It would not be right for us to neglect the Word of God so as to give out food! And Peter defines the service of the Apostolate: “to devote themselves to prayer and to the ministry of the Word.”
It is not said that one service is better than the other. What cannot happen is that the service of the Word be hindered by the unforeseen demands of the service at the table. The community was obliged to face the problem, be concerned to have enough people for all the services, so as to be able, to converse, thus, the service of the Word in its integrity. The service of the word proper of the Apostles (and of Mary at the feet of Jesus) had two dimensions: on the one side the listening to the Word, receiving it, incarnating it, announcing it, diffusing it through the active work of evangelisation and, on the other side, in the name of the community, respond to God in prayer, represent the community in a prayerful attitude before God. It is not a question of an opposition between the two services: word and table. Both are important and necessary for the life of the community. It is necessary to have persons available for both of them. In the economy of the Kingdom, besides, the service of the Word (Evangelisation) is the root, the source. It is the better part which Mary has chosen. The service of the table is the result, the fruit, it is its revelation. For Luke and for the first Christians, “the better part” of which Jesus speaks to Martha, is the service of evangelisation, source of all the rest.
Mestre Eckhart, the great Dominican mystic of the Middle Ages interprets this episode in a very amusing way. He says that Martha already knew how to work and to live in the presence of God. Mary did not know and was learning. This is why she could not be interrupted. The great mystics are the proof that this text cannot be interpreted like a confirmation on the part of Jesus that contemplative life is better and more sublime than active life. It is not well to make a distinction of these two words, because one is completed, is founded and is made explicit in the other. The Carmelite Friar Saint John of the Cross in a little more than ten years he travelled 27,000 kilometres going through Spain. Saint Teresa of Avila was always on the move, very busy as she was with the foundation of so many monasteries. Jesus himself lived the profound unity of contemplative and active life.
6. Recitation of a Psalm
Psalm 145 (144): God deserves praise
I shall praise you to the heights, God my King,
I shall bless your name for ever and ever.
Day after day I shall bless you,
I shall praise your name for ever and ever.
Great is Yahweh and worthy of all praise,
his greatness beyond all reckoning.
Each age will praise your deeds to the next,
proclaiming your mighty works.
Your renown is the splendour of your glory,
I will ponder the story of your wonders.
They will speak of your awesome power,
and I shall recount your greatness.
They will bring out the memory of your great generosity,
and joyfully acclaim your saving justice.
Yahweh is tenderness and pity,
slow to anger, full of faithful love.
Yahweh is generous to all,
his tenderness embraces all his creatures.
All your creatures shall thank you, Yahweh,
and your faithful shall bless you.
They shall speak of the glory of your kingship
and tell of your might,
making known your mighty deeds to the children of Adam,
the glory and majesty of your kingship.
Your kingship is a kingship for ever,
your reign lasts from age to age.
Yahweh is trustworthy in all his words,
and upright in all his deeds.
Yahweh supports all who stumble,
lifts up those who are bowed down.
All look to you in hope
and you feed them with the food of the season.
And, with generous hand,
you satisfy the desires of every living creature.
Upright in all that he does,
Yahweh acts only in faithful love.
He is close to all who call upon him,
all who call on him from the heart.
He fulfils the desires of all who fear him,
he hears their cry and he saves them.
Yahweh guards all who love him,
but all the wicked he destroys.
My mouth shall always praise Yahweh,
let every creature bless his holy name for ever and ever.
7. Final Prayer
Lord Jesus, we thank for the word that has enabled us to understand better the will of the Father. May your Spirit enlighten our actions and grant us the strength to practice that which your Word has revealed to us. May we, like Mary, your mother, not only listen to but also practice the Word. You who live and reign with the Father in the unity of the Holy Spirit forever and ever. Amen.
The parable of the Good Samaritan
Who is my neighbour?
Luke 10:25-37
1. LECTIO
a) Opening prayer:
Prayers of Blessed Giorgio Preca in Il Sacrario dello spirito di Cristo
Lord God, you are present and I am in you:
Give me wisdom to know your spirit.
Lord God, you are present and I am in you:
Grant me the gift of the spirit of the Master, my Christ Jesus.
Lord God, you are present and I am in you:
Guide my every way with your light.
Lord God, you are present and I am in you:
Teach me to do your will at all times.
Lord God, you are present and I am in you:
Do not let me stray from your Spirit, the Spirit of love.
Lord God, you are present and I am in you:
Do not abandon me when my strength fails.
b) Gospel reading:
25 And behold, a lawyer stood up to put him to the test, saying, "Teacher, what shall I do to inherit eternal life?" (Picture) 26 He said to him, "What is written in the law? How do you read?" 27 And he answered, "You shall love the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind; and your neighbour as yourself." 28 And he said to him, "You have answered right; do this, and you will live."
29 But he, desiring to justify himself, said to Jesus, "And who is my neighbour?" 30 Jesus replied, "A man was going down from Jerusalem to Jericho, and he fell among robbers, who stripped him and beat him, and departed, leaving him half dead. 31 Now by chance a priest was going down that road; and when he saw him he passed by on the other side. 32 So likewise a Levite, when he came to the place and saw him, passed by on the other side. 33 But a Samaritan, as he journeyed, came to where he was; and when he saw him, he had compassion, 34 and went to him and bound up his wounds, pouring on oil and wine; then he set him on his own beast and brought him to an inn, and took care of him. 35 And the next day he took out two denarii and gave them to the innkeeper, saying, 'Take care of him; and whatever more you spend, I will repay you when I come back.' 36 Which of these three, do you think, proved neighbour to the man who fell among the robbers?" 37 He said, "The one who showed mercy on him." And Jesus said to him, "Go and do likewise."
c) Prayerful silent time:
that the Word of God may enter into our hearts and enlighten our life.
2. MEDITATIO
a) A key to the reading:
This is chapter 10 of Luke’s Gospel. It is the central part of Luke’s Gospel and it follows Jesus’ journey to Jerusalem: «Now as the time drew near for him to be taken up to heaven, he resolutely took the road for Jerusalem» (Lk 9: 51). We know that for Luke, Jerusalem is the city where salvation will take place, and Jesus’ journey to Jerusalem forms a central theme. Luke’s story begins in the holy city (Lk 1: 5) and ends in the same city (Lk 24: 52). In this middle section, Luke will repeatedly insist on the fact that Jesus is going towards Jerusalem (for instance in Lk 13: 22; 17: 11). In this text, which tells the parable of the good Samaritan in the context of a discussion with a doctor of the law concerning the greatest commandment, we again find the theme of a journey, this time from Jerusalem to Jericho (Lk 10: 30). The parable is part of this middle section of the Gospel that begins with Jesus, a pilgrim together with his disciples on their way to Jerusalem. He sends them ahead to prepare for him to stop at a Samaritan village and there they only find hostility precisely because they were on their way to Jerusalem (Lk 9: 51-53). The Samaritans avoided pilgrims on their way to Jerusalem and were hostile to them. “After this the Lord appointed seventy-two others and sent them out ahead of him, in pairs, to all the towns and places he himself was to visit” (Lk 10: 1). Seventy-two is the traditional number of pagan nations.
The Fathers of the Church (Ambrose, Augustine, Jerome and others), keeping in mind all the symbolism associated with Jerusalem, the holy city of salvation, interpret this parable in a particular way. In the man who goes from Jerusalem to Jericho they see Adam who represents the whole human race expelled from Eden, the celestial paradise, because of sin. The Fathers of the Church see the thieves as the tempter who takes us away from God’s friendship with his wiles and who holds us slaves in our humanity wounded by sin. In the priest and the Levite they see the insufficiency of the old law for our salvation that will be accomplished by our Good Samaritan, Jesus Christ our Lord and Saviour, who, leaving the celestial Jerusalem, comes to the aid of our sinful condition and heals us with the oil of grace and the wine of the Spirit. In the inn, the Fathers see and image of the Church and in the inn-keeper they see the pastors into whose hands Jesus entrusts the care of his people, The departure of the Samaritan from the inn is seen by the Fathers as the resurrection and ascension of Jesus to sit at the right hand of the Father, but who promises to come back to reward each person according to his or her merit. Jesus then leaves the two denarii to the Church for our salvation, the two denarii that are the Sacred Scriptures and the Sacraments that help us on our way to holiness.
This allegorical and mystical interpretation of the text helps us to accept well the message of this parable. The text of the parable begins with a dialogue between a doctor of the law who stands to put the Lord to the test by asking: «Master, what must I do to inherit eternal life?» (Lk 10: 25). Jesus replies with another question: «What is written in the law? What do you read there?» (Lk 10: 26). We must see this dialogue as a confrontation between two masters, a thing quite common in those days as a system of clarifying and deepening points of law. The polemical tone prevailing here is different from that in Mark where the question is asked by a Scribe who «had listened to them debating (Jesus and the Sadducees), and had observed how well Jesus had answered them» (Mk 12: 28) then puts the question to Jesus. This Scribe is well disposed to listen to Jesus, so much so that Jesus ends the dialogue with: «You are not far from the kingdom of God» (Mk 12: 34). Matthew, however, places this question in the context of a debate between Jesus and the Sadducees with the Pharisees present who when they “heard that he had silenced the Sadducees they got together and, to disconcert him, one of them put a question…” (Mt 22:34-35). Jesus gives an immediate reply quoting the commandment of love as found in Deuteronomy and Leviticus.
Only in Luke’s text is the question not about which is the greatest commandment but about how to inherit eternal life, a question dealt with again in the Synoptic Gospels on the lips of the rich young man (Mt 19: 16; Mk 10: 17; Lk 18: 18). As in Mark, so also here, Jesus praises the doctor of the law: «You have answered right… do this and life is yours» (Lk 1:, 28). But the doctor of the law was not yet satisfied with Jesus’ answer and wanting «to justify himself» (Lk 10: 28) for having asked the question asks again “and who is my neighbour”! This second question introduces and connects the following parable with the dialogue between Jesus and the doctor of the law. We also notice an inclusion between verse 26 that ends the debate and leads us to the tale of the parable in verse 37, which ends definitively the dialogue and the parable. In this verse, Jesus repeats to the doctor of the law that he had defined the neighbour as one who was compassionate: «Go and do the same yourself». This phrase of Jesus reminds us of the words at the last supper as recorded in John, when, after the washing of the feet, Jesus invites his disciples to follow his example (Jn 13: 12-15). At the last supper, Jesus bequeaths to his disciples the commandment of love understood as willingness “to give one’s life” in love for each other as the Lord has loved us (Jn 15: 12-14).
This commandment goes beyond the observance of the law. The priest and the Levite have kept the law by not approaching the poor wounded man who is left half dead, so as not to defile themselves (Lev 21: 1). Jesus goes beyond the law and desires his disciples to do as he does. «By this love you have for one another, everyone will know that you are my disciples» (Jn 13: 35). For the disciple of Jesus mere philanthropy is not enough. The Christian is called to something more, which he or she accomplishes in imitation of the Master, as the Apostle Paul said: «We are those who have the mind of Christ» (1 Cor 2: 16) «Because the love of Christ overwhelms us when we reflect that one man has died for all» (2 Cor 5, 14).
b) Some questions to direct our meditation and practice:
* What touched you most in the parable?
* With whom in the story do you identify?
* Have you ever thought of Jesus as the Good Samaritan?
* Do you feel the need for salvation in your life?
* Can you say with the apostle Paul that you have the mind of Christ?
* What urges you to love your neighbour? Is it the need to love and be loved, or is it compassion and the love of Christ?
* Who is your neighbour?
3. ORATIO
Canticle - 1Pt 2, 21-24
21 Christ also suffered for you, leaving you an example, that you should follow in his steps. 22 He committed no sin; no guile was found on his lips. 23 When he was reviled, he did not revile in return; when he suffered, he did not threaten; but he trusted to him who judges justly. 24 He himself bore our sins in his body on the tree, that we might die to sin and live to righteousness. By his wounds you have been healed.
4. CONTEMPLATIO
Contemplation is knowing how to adhere with one’s mind and heart to the Lord who by his Word transforms us into new beings who always do his will. “Knowing these things, you will be blessed if you do them.” (Jn 13: 17)
The sending of the 72 disciples
Rebuilding Community Life
Luke 10:1-12.17-20
1. Opening prayer
Lord Jesus, send your Spirit to help us to read the Scriptures with the same mind that you read them to the disciples on the way to Emmaus. In the light of the Word, written in the Bible, you helped them to discover the presence of God in the disturbing events of your sentence and death. Thus, the cross that seemed to be the end of all hope became for them the source of life and of resurrection. Create in us silence so that we may listen to your voice in Creation and in the Scriptures, in events and in people, above all in the poor and suffering. May your word guide us so that we too, like the two disciples from Emmaus, may experience the force of your resurrection and witness to others that you are alive in our midst as source of fraternity, justice and peace. We ask this of you, Jesus, son of Mary, who revealed to us the Father and sent us your Spirit. Amen.
2. Reading
a) A key to the reading:
Jesus’ preaching draws many people (Mk 3:7-8). A small community begins to form around him. At first, two persons (Mk 1:16-18); then another two (Mk 1:19-20); then twelve (Mk 3:13-19); and now in our text, more than seventy-two persons (Lk 10:1). The community continues to grow. One thing Jesus insists on is community life. He set the example. He never wished to work alone. The first thing he did at the beginning of his preaching in Galilee was to call people to live with him and share in his mission (Mk 1:16-20; 3,14). The ambience of fraternity that grows around Jesus is a foretaste of the Kingdom, a proof of the new experience of God with the Father. Thus, if God is Father and Mother, then we are all one family of brothers and sisters. Thus is the community born, the new family (cf. Mk 3:34-35).
This Sunday’s Gospel tells us of practical things to direct the seventy-two disciples in their proclamation of the Good News of the Kingdom and in rebuilding community life. Proclaiming the Good News of the Kingdom and rebuilding community life are two sides of the same coin. One does not exist and cannot make sense without the other. While reading the text, try to look for this connection between community life and the proclamation of the Kingdom of God.
b) A division of the text to help with the reading:
Luke 10:1: The Mission
Luke 10:2-3: Co-responsibility
Luke 10:4-6: Hospitality
Luke 10:7: Sharing
Luke 10:8: Communion around the table
Luke 10:9a: Welcoming those excluded
Luke 10:9b: The coming of the Kingdom
Luke 10:10-12: Wiping the dust from their feet
Luke 10:17-20: The names written in heaven
c) Text:
1 After this the Lord appointed seventy-two others and sent them out ahead of him in pairs, to all the towns and places he himself would be visiting. 2 And he said to them, 'The harvest is rich but the labourers are few, so ask the Lord of the harvest to send labourers to do his harvesting. 3 Start off now, but look, I am sending you out like lambs among wolves. 4 Take no purse with you, no haversack, no sandals. Salute no one on the road. 5 Whatever house you enter, let your first words be, "Peace to this house!" 6 And if a man of peace lives there, your peace will go and rest on him; if not, it will come back to you. 7 Stay in the same house, taking what food and drink they have to offer, for the labourer deserves his wages; do not move from house to house. 8 Whenever you go into a town where they make you welcome, eat what is put before you. 9 Cure those in it who are sick, and say, "The kingdom of God is very near to you." 10 But whenever you enter a town and they do not make you welcome, go out into its streets and say, 11 "We wipe off the very dust of your town that clings to our feet, and leave it with you. Yet be sure of this: the kingdom of God is very near." 12 I tell you, on the great Day it will be more bearable for Sodom than for that town.
17 The seventy-two came back rejoicing. 'Lord,' they said, 'even the devils submit to us when we use your name.' 18 He said to them, 'I watched Satan fall like lightning from heaven. 19 Look, I have given you power to tread down serpents and scorpions and the whole strength of the enemy; nothing shall ever hurt you. 20 Yet do not rejoice that the spirits submit to you; rejoice instead that your names are written in heaven.'
3. A moment of prayerful silence
so that the Word of God may penetrate and enlighten our life.
4. Some questions
to help us in our personal reflection.
a) What pleased or struck you most in this text? Why?
b) Name each of the things that Jesus tells the disciples to do and the things to avoid.
c) What does Jesus wish to clarify through each of these suggestions so different from those common in everyday life?
d) How can we put into practice what the Lord asks: “take no purse with you”, “do not move from house to house”, “salute no one on the road”, “wipe off the very dust from your feet”?
e) Why are these suggestions of Jesus a sign of the coming of the Kingdom of God?
f) Jesus tells us to be attentive to the most important thing when he says: “your names are written in heaven!” What does this mean for us?
5. For those who wish to go deeper into the theme
a) The literary and historical context:
A little before our text, in Luke 9:51, is the beginning of the second phase of Jesus’ apostolic activities, that is, a long journey to Jerusalem (Lk 9:51 to 19:29). The first phase took place in Galilee and began with the presentation of Jesus’ programme in the synagogue of Nazareth (Lk 4:14-21). In the second phase, he goes to Samaria, sends messengers ahead of him (Lk 9:52) and draws new disciples (Lk 9:57-62). The second phase begins with the appointment of the other 72 disciples and with the presentation of the programme that will guide them in their missionary activities (Lk 10:1-16). Thus Luke suggests that these new disciples are not Jews from Galilee but Samaritans, and that the place where Jesus proclaims the Good News is no longer Galilee but Samaria, the territory of the excluded. The aim of the mission given to the disciples is the rebuilding of community life. In Jesus days, many movements tried new ways of life and of sharing life: the Pharisees, the Essenes, the Zealots, John the Baptist and others. Many formed communities of disciples (Jn 1:35; Lk 11:1; Acts 19:3) and had their missionaries (Mt 23:15). But there was one great difference. The communities of Pharisees, for instance, lived apart from people. The community around Jesus lives among the people. Jesus’ proposal to the 72 disciples is to recover the old community values that were being lost, like hospitality, welcoming, sharing, communion around the table, accepting the excluded. Jesus tries to renew and reorganise communities in such a way that they may become an expression of the Covenant, an expression of the Kingdom of God.
b) A commentary on the text:
Luke 10:1: The Mission
Jesus sends the disciples to the places he would be visiting. The disciple is Jesus’ spokesperson. He is not the master of the Good News. Jesus sends them in pairs. This allows for mutual help and thus the mission is not that of an individual but of the community. Two persons represent the community better.
Luke 10:2-3: Co-responsibility
Their first task is to ask God to send labourers. All of Jesus’ disciples must feel responsible for the mission. Thus they have to pray to the Father for the continuance of the mission. Jesus sends his disciples like lambs among wolves. The mission is a difficult and dangerous task. The system within which they lived and within which we still live continues to resist the reorganisation of people living in community. Anyone who, like Jesus, proclaims love in a society organised on individual and collective selfishness, will be a lamb among wolves and will be crucified.
Luke 10:4-6: Hospitality
Jesus’ disciples may not take anything with them, no purse, no sandals. All they can take with them is peace. This means that they had to rely on the hospitality of the people. Thus the disciple who goes carrying nothing but peace, shows he trusts people. He thinks that he will be accepted and that thus people will feel respected and confirmed. In this way the disciples were criticising the laws concerning exclusion and brought out the old values of community sharing of the people of God. Salute no one on the road means that they must not waste time with matters not pertaining to the mission. This may be a reference to the episode of the death the Sunamite’s son, where Elisha says to his employee, “Go! If anyone salutes you, do not answer” (2Kings 4:29), because this was a matter of life and death. Proclaiming God’s Good News is a matter of life and death!
Luke 10:7: Sharing
The disciples must not move from house to house, but must stay in the same house. They must live together with and share in the life and work of the local people, and live on what they receive in exchange, the labourer deserves his wages. This means that they must trust in sharing. Through this new practice, they recovered one of the old traditions of the people of God, criticising a culture of accumulation that was characteristic of the Roman Empire and so proclaimed a new model for people to live together.
Luke 10:8: Communion around the table
The disciples must take what food and drink they offer. When the Pharisees went on a mission, they went prepared. They took with them purse and money so that they could provide for their own food. They maintained that they could not trust the food of the people because it was not always ritually “pure”. Thus the observance of the Law of legal purity, instead of helping to overcome divisions, weakened the life of communitarian values. Jesus’ disciples must not be separate from the people but rather accept communion around the table. When coming into contact with people they were not to be afraid of losing legal purity. The community value of fraternal living together is greater than the observance of ritual norms. By acting thus, they criticised the current laws on purity, and proclaimed a new way to purity, to intimacy with God.
Luke 10:9a: Welcoming those excluded
The disciples must look after the sick, cure lepers and drive out evil spirits (cf Mt 10:8). This means that they must welcome into the community those who had been excluded from it. The practice of solidarity is a criticism of a society that excluded a person from the rest of the community. And thus is recovered the ancient prophetic tradition of goêl. From earliest times, the strength of the clan or the community was revealed in its defence of the value of a person, a family and the possession of land, and was concretely practised every “seven times seven years” in the celebration of the jubilee year (Lv 25,8-55; Dt 15,1-18).
Luke 10:9b: The coming of the Kingdom
Hospitality, sharing, communion around the table, welcoming the excluded (goêl) were four pillars for sustaining community life. But because of the difficult situation of poverty, unemployment, persecution and oppression from the Romans, these pillars were broken. Jesus wants to rebuild them and affirms that, if they go back to these four values, the disciples can proclaim to the four winds: The Kingdom of God is very near to you! Proclaiming the Kingdom does not mean teaching truth and doctrine, but bringing people to a new way of living and sharing, a new way of acting and thinking, based on the Good News that Jesus proclaims: God is Father and therefore we are all together brothers and sisters.
Luke 10:10-12: Wiping the dust from their feet
How can we understand such a hard threat? Jesus came to bring an entirely new thing. He came to recover the communitarian values of the past: hospitality, sharing, communion around the table and welcoming the excluded. This explains the severity of the words used against those who refuse to accept the message. They are not refusing something new, but their own past, their own culture and wisdom! Jesus’ plan for the 72 disciples was aimed at digging up the memory, recovering the communitarian values of the oldest tradition, to rebuild the community and renew the Covenant, to renew life and thus to make God the new great Good News in the life of people.
Luke 10:17-20: The names written in heaven
The disciples come back from the mission and get together with Jesus to evaluate what they had done. They begin by telling their stories. With great joy, they inform him that, in the name of Jesus, they were able to drive out evil spirits! Jesus helps them in their discernment. If they were able to drive out evil spirits, it was because Jesus had given them that power. While they stay with Jesus, no evil can come to them. And Jesus says that the most important thing was not driving out evil spirits, but that their names are written in heaven. To have one’s name written in heaven means to be certain of being known and loved by the Father. Some time before this, James and John had asked to bring down fire from heaven to destroy the Samaritans (Lk 9:54). Now, through the proclamation of the Good News, Satan falls from heaven (Lk 10:18) and the names of the Samaritan disciples are entered in heaven! In those days, many thought that whatever was Samaritan was of the devil, of Satan (Jn 8:48). Jesus changes everything!
c) Further information:
The small communities being formed in Galilee and in Samaria are above all “a foretaste of the Kingdom”. The community around Jesus is like the face of God transformed into New News for the people, above all for the poor. Is our community like this?
Here are some characteristics of the community that grew around Jesus. These are characteristics of the face of God revealed in them. They may act as a mirror for the revision of our community:
i) “You have only one master, and you are all brothers" (Mt 23:8). The foundation of the community is not knowledge or power, but equality among the brothers and sisters. It is fraternity.
ii) Jesus insists on equality between men and women (Mt 19:7-12) and gives orders to men and women (Mt 28:10; Mk 16:9-10; Jn 20:17). They all “follow” Jesus from Galilee (Mk 15:41; Lk 8:2-3).
iii) They had a common house shared with the poor (Jn 13:29). Thissharing must reach the soul and heart of all (Acts 1:14; 4:32). It must reach the point that there are no secrets among them (Jn 15:15).
iv) The power of service. “Any one who wants to be first among you, must be slave to all!” (Mk 10:44). Jesus sets the example (Jn 13:15). "The Son of man came not be served, but to serve" (Mt 20:28). "Here am I among as one who serves" (Lk 22:27). "We are useless servants!" (Lk 17:10)
v) Because of many conflicts and divisions, Jesus insists that the community be a place of forgiveness and reconciliation, not of mutual condemnation (Mt 18:21-22; Lk 17:3-4). The power to forgive was given to Peter (Mt 16:19), the apostles (Jn 20:23) and the communities (Mt 18:18). God’s pardon is passed on to the community.
vi) They prayed together in the Temple (Jn 2:13; 7:14; 10:22-23). Sometimes Jesus forms smaller groups (Lk 9:28; Mt 26:36-37). They pray before meals (Mk 6:41; Lk 24:30) and frequent the synagogues (Lk 4:16).
vii) Joy that no one can take away (Jn 16:20-22) "Blessed are you!" Your name is written in heaven (Lk 10:20), their eyes will see what has been promised (Lk 10:23-24), the Kingdom is yours! (Lk 6:20).
The community around Jesus is the model for the early Christians after the resurrection (Acts 2:42-47)! The community is like the face of God transformed into Good News for the people.
6. Praying the Psalm 146 (145)
The face of God, confirmed by Jesus
Alleluia! Praise Yahweh, my soul!
I will praise Yahweh all my life,
I will make music to my God as long as I live.
Do not put your trust in princes,
in any child of Adam,
who has no power to save.
When his spirit goes forth he returns to the earth,
on that very day all his plans come to nothing.
How blessed is he who has Jacob's God to help him,
his hope is in Yahweh his God,
who made heaven and earth,
the sea and all that is in them.
He keeps faith for ever,
gives justice to the oppressed,
gives food to the hungry;
Yahweh sets prisoners free.
Yahweh gives sight to the blind,
lifts up those who are bowed down.
Yahweh protects the stranger,
he sustains the orphan and the widow.
Yahweh loves the upright,
but he frustrates the wicked.
Yahweh reigns for ever, your God, Zion,
from age to age.
7. Closing prayer
Lord Jesus, we thank you for your Word that has clarified for us the will of the Father. Grant that your Spirit may enlighten our actions and give us the strength to put into practice that which your Word has revealed to us. Grant that we, like Mary, your Mother, may not only listen to your Word but also put it into practice. Who lives and reigns with the Father and the Holy Spirit for ever and ever. Amen.
Ordinary Time
1) Opening prayer
Father,
through the obedience of Jesus,
Your servant and Your Son,
You raised a fallen world.
Free us from sin
and bring us the joy that lasts for ever.
We ask this through our Lord Jesus Christ, Your Son,
who lives and reigns with You and the Holy Spirit,
one God, for ever and ever. Amen.
2) Gospel Reading - Matthew 9:32-38
A demoniac who could not speak was brought to Jesus, and when the demon was driven out the mute man spoke. The crowds were amazed and said, “Nothing like this has ever been seen in Israel.” But the Pharisees said, “He drives out demons by the prince of demons.” Jesus went around to all the towns and villages, teaching in their synagogues, proclaiming the Gospel of the Kingdom, and curing every disease and illness. At the sight of the crowds, his heart was moved with pity for them because they were troubled and abandoned, like sheep without a shepherd. Then he said to his disciples, “The harvest is abundant but the laborers are few; so ask the master of the harvest to send out laborers for his harvest.”
3) Reflection
• Today’s Gospel presents two facts: (1) the cure of a possessed mute person (Mt 9:32-34) and (2) a summary of the activity of Jesus (Mt 9:35-38). These two episodes end the narrative part of chapters 8 and 9 of the Gospel of Matthew, in which the Evangelist seeks to indicate how Jesus put into practice the teachings given in the Sermon on the Mount (Mt 5 and 7). In chapter 10, the meditation which begins in the Gospel of tomorrow, we see the second great discourse of Jesus: The Discourse of the Mission (Mt 10:1-42).
• Matthew 9:32-33a: The cure of a mute person. In just one verse Matthew describes the arrival of the possessed person before Jesus, the expulsion of the demon and the attitude of Jesus. The illnesses were many and social security non-existent. The illnesses were not only deficiencies of the body: deafness, blindness, paralysis, leprosy and so many other sicknesses. In fact, these illnesses were nothing else than a manifestation of a much deeper and vast evil which undermined the health of people, and that is the total abandonment and the depressing and inhumane state in which they were obliged to live. The activity and the cures of Jesus were directed not only against physical sickness, but also and above all against this greater evil of material and spiritual abandonment, in which people were obliged to live the few years of life. Then, in addition to the economic exploitation which stole half of the family stipend, the official religion of that time, instead of helping people to find strength in God, to resist and have hope, taught that sickness was a punishment from God for sin. This increased in them the sentiment of exclusion and condemnation. Jesus did quite the contrary. The acceptance of Jesus, full of tenderness, and the cure of the sick, form part of the effort to knit together human relationships among people and to re-establish community and fraternal living in the villages of Galilee, His land.
Matthew 9:33b-34: The twofold interpretation of the cure of the mute man. Before the cure of the possessed mute man, the reaction of the people is one of admiration and of gratitude: “Nothing like this has ever been seen in Israel!” The reaction of the Pharisee is one of mistrust and malice: “It is through the prince of devils that He drives out devils!” They were not able to deny the facts which cause admiration in the people, the only way which the Pharisees find to neutralize the influence of Jesus before the people is to attribute the expulsion to the power of the evil one. Mark presents an extensive argument of Jesus to demonstrate the lack of coherence and the malice of the interpretation given by the Pharisees (Mk 3:22-27). Matthew does not present any response by Jesus to the interpretation of the Pharisees, because when malice is evident, truth shines by itself.
• Matthew 9:35: Tireless, Jesus goes through the villages. The description of the tireless activity of Jesus is beautiful in which emerges the double concern to which we referred: the acceptance full of tenderness and the cure of the sick: “Jesus went through all the towns, teaching in their synagogues, preaching the Gospel of the Kingdom and curing all kinds of diseases and all kinds of illness.” In the previous chapters, Matthew had already referred several times to this itinerant activity of Jesus in the villages and towns of Galilee (Mt 4:23-24; 8:16).
• Matthew 9:36: The compassion of Jesus. “Seeing the crowds He felt sorry for them because they were harassed and dejected, like sheep without a shepherd.” Those who should be shepherds were not shepherds; they did not take care of the flock. Jesus tries to be the shepherd (Jn 10:11-14). In this, Matthew sees the realization of the prophecy of the Servant of Yahweh, who took upon Himself our sickness, and bore our infirmities” (Mt 8:17 and Isa 53:4). As it was for Jesus, the great concern of the Servant was “to find a word of comfort for those who were discouraged.” (Isa 50:4). Jesus shows the same compassion toward the abandoned crowd on the occasion of the multiplication of the loaves: they are like sheep without a shepherd (Mt 15:32). The Gospel of Matthew has a constant concern in revealing to the converted Jews of the communities of Galilee and of Syria that Jesus is the Messiah announced by the prophets. For this reason, frequently, he shows that in Jesus’ activity the prophecies are fulfilled (cf. Mt 1:23; 2:5,15,17, 23; 3:3; 4:14-16, etc.).
• Matthew 9:37-38: The harvest is rich, but the laborers are few. Jesus transmits to the disciples the concern and the compassion which are within Him, and in paraphrase: “The harvest is rich, but the laborers are few! Therefore, pray to the Lord of the harvest to send out laborers for His harvest!”
4) Personal questions
• Compassion for the tired and hungry crowds. In the history of humanity, there have never been so many tired and hungry people as today. Television transmits the facts, but does not offer any response. Do we, Christians, have the same compassion of Jesus and communicate it to others?
• The goodness of Jesus toward the poor disturbed the Pharisees. They have recourse to malice to neutralize the discomfort caused by Jesus. Are there many good attitudes in the people who disturb me? How do I interpret them: with pleasant admiration as the crowds or with malice as the Pharisees?
5) Concluding Prayer
Sing to Him, make music for Him,
recount all His wonders!
Glory in His holy name,
let the hearts that seek Yahweh rejoice! (Ps 105:2-3)
Ordinary Time
1) Opening prayer
Father,
You call your children
to walk in the light of Christ.
Free us from darkness
and keep us in the radiance of Your truth.
We ask this through our Lord Jesus Christ, Your Son,
who lives and reigns with You and the Holy Spirit,
one God, for ever and ever. Amen.
2) Gospel Reading - John 20:24-29
Thomas, called Didymus, one of the Twelve, was not with them when Jesus came. So the other disciples said to him, "We have seen the Lord." But Thomas said to them, "Unless I see the mark of the nails in his hands and put my finger into the nail marks and put my hand into his side, I will not believe." Now a week later his disciples were again inside and Thomas was with them. Jesus came, although the doors were locked, and stood in their midst and said, "Peace be with you." Then he said to Thomas, "Put your finger here and see my hands, and bring your hand and put it into my side, and do not be unbelieving, but believe." Thomas answered and said to him, "My Lord and my God!" Jesus said to him, "Have you come to believe because you have seen me? Blessed are those who have not seen and have believed."
3) Reflection
• Today is the Feast of Saint Thomas, and the Gospel speaks to us about the encounter of Jesus with Thomas, the apostle who wanted to see in order to believe. For this reason many call him “Doubting Thomas.”
The message of the Gospel today is much more profound and timely than it might initially appear. Let us look deeper into it:
• John 20:24-25: The doubt of Thomas. Thomas, one of the twelve, was not present when Jesus appeared to the disciples the week before. He did not believe in the witness of the others who said, “We have seen the Lord.” He gives some conditions: “Unless I can see the holes that the nails made in His hands and can put my finger into the holes they made, and unless I can put my hand into His side, I refuse to believe.” Thomas is very demanding. In order to believe he wants to see! He does not want a miracle in order to believe. No! He wants to see the signs on the hands, on the feet and on the side! He does not believe in the glorious Jesus, separated from the human Jesus who suffered on the Cross. When John writes, at the end of the first century, there were some people who did not accept the coming of the Son of God in the flesh (2Jn 7; 1 Jn 4:2-3). They were the Gnostics, who despised matter and the body. John presents this concern of Thomas to criticize the Gnostics: “To see in order to believe.” Thomas’ doubt also makes us see the difficulty of believing in the Resurrection!
• John 20:26-27: Do not be unbelieving but believe. The text says “six days later.” That means that Thomas was capable of maintaining his opinion for a whole week against the witness of the other apostles. Stubborn! Thank God, for us! Thus, six days later, during the community meeting, they once again had the profound experience of the presence of the risen Lord in their midst. The closed doors could not prevent the presence of Jesus in the midst of those who believe in him. Today, it is also like this. When we are meeting, even when we are meeting with the doors closed, Jesus is in our midst. The first word of Jesus is, and will always be, “Peace be with you!” What impresses us is the kindness of Jesus. He does not criticize, nor does He judge the disbelief of Thomas, but He accepts the challenge and says, “Thomas, put your finger in the hole of My hands!” Jesus confirms the conviction of Thomas and of the communities, that the glorious Risen One is the tortured crucified One! The Jesus who is in the community is not a glorious Jesus who has nothing in common with our life. He is the same Jesus who lived on this earth and on His body He bears the signs of His Passion. The signs of the Passion are found today in the sufferings of people, in hunger, in the signs of torture and injustice. Jesus becomes present in our midst in the people who react, who struggle for life and who do not allow themselves to be disheartened. Thomas believes in this Christ and so do we!
• John 20:28-29: Blessed are those who have not seen and yet believe. Together with Thomas we say: “My Lord and my God!” This gift of Thomas is the ideal attitude of faith. And Jesus concludes with a final message: “You believe because you can see Me. Blessed are those who have not seen and yet believe!” With this phrase, Jesus declares blessed all of us who find ourselves in the same condition: without having seen, we believe that Jesus, who is in our midst, is the same One who died crucified!
The mandate: “As the Father sent Me so I am sending you!” From this Jesus, who was crucified and rose from the dead, we receive the mission, the same one which He has received from the Father (Jn 20:21). Here, in the second appearance, Jesus repeats, “Peace be with you!” This repetition stresses the importance of peace. Making peace is part of the mission. Peace means much more than the absence of war. It means to build a harmonious human life together in which people can be themselves, having everything necessary to live, living happily together in peace. This was the mission of Jesus and is also our own mission. Jesus breathed and said, “Receive the Holy Spirit” (Jn 20:22), and with the help of the Holy Spirit we will be able to fulfill the mission which He has entrusted to us. Then Jesus communicates the power to forgive sins: “If you forgive anyone’s sins, they are forgiven; if you retain anyone’s sins, they are retained!” The central point of the mission of peace is reconciliation, the effort of trying to overcome barriers which separate us. This power of reconciling and of forgiving is given to the community (Jn 20:23; Mt 18:18). In the Gospel of Matthew, this power is also given to Peter (Mt 16:19). Here we can see that a community without forgiveness and without reconciliation is not a Christian community. In one word, our mission is that of “forming community” according to the example of the community of the Father, of the Son, and of the Holy Spirit.
4) Personal questions
• In society today, the divergence and the tensions of race, social class, religion, gender and culture are enormous and they continue to grow every day. How can the mission of reconciliation be carried out today?
• In your community and in your family is there some mustard seed, the sign of a reconciled society?
For further study
Saint Thomas traveled east to India and converted many in the states of Kerala and Tamil Nadu to Christianity in the first century. The history of the Church in India is very diverse, with many rifts. However, one of these communities of “Saint Thomas Christians” (Nasrani) is the Syro-Malabar Church, one of several Eastern Churches which are in full communion with Rome.
Take some time to look at the history of some of these Eastern Churches this week. In addition to the various Roman Rites, there are several other Rites used throughout these Churches. These historical traditions are preserved within the Vatican through the Congregation for the Oriental Churches.
5) Concluding Prayer
Praise Yahweh, all nations,
extol Him, all peoples,
for His faithful love is strong
and His constancy never-ending. (Ps 117)
Ordinary Time
1) Opening prayer
Father,
through the obedience of Jesus,
Your servant and Your Son,
You raised a fallen world.
Free us from sin
and bring us the joy that lasts for ever.
We ask this through our Lord Jesus Christ, Your Son,
who lives and reigns with You and the Holy Spirit,
one God, for ever and ever. Amen.
2) Gospel Reading - Matthew 9:18-26
While Jesus was speaking, an official came forward, knelt down before him, and said, “My daughter has just died. But come, lay your hand on her, and she will live.” Jesus rose and followed him, and so did his disciples. A woman suffering hemorrhages for twelve years came up behind him and touched the tassel on his cloak. She said to herself, “If only I can touch his cloak, I shall be cured.” Jesus turned around and saw her, and said, “Courage, daughter! Your faith has saved you.” And from that hour the woman was cured. When Jesus arrived at the official’s house and saw the flute players and the crowd who were making a commotion, he said, “Go away! The girl is not dead but sleeping.” And they ridiculed him. When the crowd was put out, he came and took her by the hand, and the little girl arose. And news of this spread throughout all that land.
3) Reflection
• Today’s Gospel leads us to meditate on two miracles of Jesus. The first one was in favor of a woman considered unclean because of an irregular hemorrhage which had lasted for more than twelve years; the second one in favor of a girl who had just died. According to the mentality of that time, the person who touched blood or a corpse or dead body was considered unclean and whoever touched that person became unclean. Blood and death were factors of exclusion! This is why those two women were marginalized people, excluded from participation in the community. Whoever touched them became unclean, and therefore, would not be able to participate in the community and could not relate with God. In order to be admitted to participate fully in the community, it was necessary to go through the rite of purification prescribed by the norms of the law. Now, curing the impurity of the woman through faith, Jesus opens a new path toward God which does not depend anymore on the rites of purification, controlled by the priests. In resurrecting the girl, Jesus conquers the power of death and opens a new horizon on life.
• Matthew 9:18-19: The death of the little girl. When Jesus was still speaking, an official of the place came to intercede for his daughter who has just died. He asks Jesus to go to impose His hands on her so that “she will live.” The official thinks that Jesus has the power to make his daughter rise from the dead. This is a sign of much faith in Jesus on the part of the little girl’s father. Jesus rises and goes with him, taking only His disciples. This is the starting point of both episodes which follow: the cure of the woman who had been suffering for the past twelve years from a hemorrhage, and the resurrection of the little girl. The Gospel of Mark presents both of these episodes, but with many details: the official was called Jairus, and he was the president of the Synagogue. The little girl was not dead as yet, and she was twelve years old, etc. (Mk 5:21-43). Matthew gives a briefer version of Mark’s lively narration.
• Matthew 9:20-21: The situation of the woman. While they were on the way to the official’s house, a woman who had been suffering for twelve years because of an irregular hemorrhage got close to Jesus seeking to be cured. Twelve years with a hemorrhage! This is why she was marginalized, excluded, because as we have said, at that time blood rendered the person impure. Mark says that the woman had spent all she had with doctors, but instead of improving her situation had become worse (Mk 5:25-26) But she had heard some speak about Jesus (Mk 5:27). This is why a new hope sprang up in her. She told herself, “If I can just touch His clothes, I shall be saved.” The catechism of that time said: “If I touch His clothes I will remain impure.” The woman thinks exactly the contrary! This was a sign of great courage! It was a sign also that women were not in agreement with everything that the religious authority taught. The teaching of the Pharisees and of the scribes did not succeed in controlling the thinking of the people. Thank God! The woman got close to Jesus from behind. She touched the end of His cloak and she was cured.
• Matthew 9:22. The word of Jesus which enlightens. Jesus turns and seeing the woman declares: “Courage, My daughter, your faith has saved you.” A brief utterance, but which makes us see three very important points: (1) In saying “My daughter”, Jesus accepts the woman in the new community which has formed around Him. She was no longer excluded. (2) What she expected and believed takes place in fact: she was cured. This proves that the catechism of the religious authority was not correct and that in Jesus was opened a new path which gave people the possibility of obtaining the purity which the law demanded and also to enter into contact with God. (3) Jesus recognizes that without the faith of this woman, He would not have been able to work the miracle. The cure was not a magic rite, but an act of faith.
• Matthew 9:23-24: In the house of the official. After that Jesus goes to the house of the official. Seeing the agitation of those who were mourning because of the death of the little girl, He asks everybody to get out of the room. And He says: “The little girl is not dead, she is sleeping!” People laugh, because they know how to distinguish when a person sleeps or when she is dead. Death was for them a barrier that nobody could go beyond. It is the laughter of Abraham and of Sarah, that is, of those who do not believe that nothing is impossible for God (Gen 17:17; 18:12-14; Lk 1:27). The words of Jesus still have a very deep significance. The situation of the communities at the time of Matthew seemed to be in a situation of death, even though they heard said, “It is not death, you are asleep! Wake up!”
• Matthew 9:25-26: The resurrection of the little girl. Jesus does not attach any importance to the people’s laughter . He waits for everyone to get out of the house. Then He enters, takes the little girl by the hand, and she gets up. Mark keeps the words of Jesus, “Talita kúmi!” which mean, “Little girl, I tell you to get up!” (Mk 5:41). The news spread throughout that region. The people believed that Jesus is the Lord of life who overcomes death.
4) Personal questions
• Today, what are the categories of people who feel excluded from participating in the Christian community? What are the factors which cause the exclusion of so many people and render life difficult for them in the family and in society?
• “The little girl is not dead. She sleeps!” She is not dead! You are sleeping! Wake up! This is the message of today’s Gospel. What does it tell me? Am I one of those who laugh?
• Have I suffered ridicule from others in society for having Faith? If not, why not? Trusting in God goes against many modern beliefs. Should I expect this reaction?
5) Concluding Prayer
I shall praise You to the heights, God my King,
I shall bless Your name for ever and ever.
Day after day I shall bless You,
I shall praise Your name for ever and ever. (Ps 145:1-2)
Ordinary Time
1) Opening prayer
Father,
You call Your children
to walk in the light of Christ.
Free us from darkness
and keep us in the radiance of Your truth.
We ask this through our Lord Jesus Christ, Your Son,
who lives and reigns with You and the Holy Spirit,
one God, for ever and ever. Amen.
2) Gospel Reading - Matthew 9:9-13
As Jesus passed by, he saw a man named Matthew sitting at the customs post. He said to him, "Follow me." And he got up and followed him. While he was at table in his house, many tax collectors and sinners came and sat with Jesus and his disciples. The Pharisees saw this and said to his disciples, "Why does your teacher eat with tax collectors and sinners?" He heard this and said, "Those who are well do not need a physician, but the sick do. Go and learn the meaning of the words, I desire mercy, not sacrifice. I did not come to call the righteous but sinners."
3) Reflection
• The Sermon on the Mount takes chapters 5, 6 and 7 of the Gospel of Matthew. The purpose of the narrative part of chapters 8 and 9 is to show how Jesus put into practice what He had just taught. In the Sermon on the Mount, He teaches acceptance (Mt 5:23-25, 38-42,43). Now He puts it into practice by accepting the lepers (Mt 8:1-4), the foreigners (Mt 8:5-13), the women (Mt 8:14-15), the sick (Mt 8:16-17), the possessed (Mt 8:28-34), the paralytics (Mt 9:1-8), the tax collectors (Mt 9:9-13), unclean people (Mt 9:20-22), etc. Jesus breaks the norms and customs which excluded and divided people: fear and lack of faith (Mt 8:23-27) and the laws on purity (9:14-17) and He clearly states the requirements for those who want to follow Him. They should have the courage to give up many things (Mt 8:18-22). In the same way in the attitudes and in the practice of Jesus we see in what the Kingdom and the perfect observance of the Law of God consists.
• Matthew 9:9: The call to follow Jesus. The first people called to follow Jesus are four fishermen, all Jewish (Mt 4:18-22). Now Jesus calls a tax collector, considered a sinner and treated as an unclean person by the community of the most observant of the Pharisees. In the other Gospels, this tax collector is called Levi. Here, his name is Matthew, which means gift of God or given by God. The communities, instead of excluding the tax collector and considering him unclean, should consider him a Gift of God for the community, because his presence makes the community become a sign of salvation for all! Like the first four who were called, Matthew, the tax collector, leaves everything that he has and follows Jesus. The following of Jesus requires breaking away from many things. Matthew leaves the tax office, his source of revenue, and follows Jesus!
• Matthew 9:10: Jesus sits at table with sinners and tax collectors. At that time, the Jews lived apart from tax collectors and sinners and they did not eat with them at the same table. The Christian Jews should break from this isolation and sit at table with tax collectors and with the unclean according to the teaching given by Jesus in the Sermon on the Mount, the expression of the universal love of God the Father (Mt 5:44-48). The mission of the communities was that of offering a place to those who did not have one. But this new law was not accepted by all. In some communities people coming from paganism, even if they were Christians, were not accepted around the same table (cf. Acts 10:28; 11:3; Gal 2:12). The text of today’s Gospel shows us Jesus, who sits at table with tax collectors and sinners in the same house, around the same table.
• Matthew 9:11: The question of the Pharisees. Jews were forbidden to sit at table with the tax collectors and with sinners, but Jesus does not follow this prohibition. Rather, He becomes a friend to them. The Pharisees, seeing the attitude of Jesus, ask the disciples, “Why does your master eat with tax collectors and sinners?” This question may be interpreted as an expression of their desire to know why Jesus acts in that way. Others interpret the question as a criticism of Jesus’ behavior, because for over five hundred years, from the time of the exile in Babylon until the time of Jesus, the Jews had observed the laws of purity. This secular observance became a strong sign of identity. At the same time it was a factor in their separation in the midst of other peoples. Thus, because of the purity laws, they could not sit around the same table to eat with tax collectors. To eat with tax collectors meant to get contaminated, to become unclean. The precepts of legal purity were rigorously observed in Palestine as well as in the Jewish communities of the Diaspora. At the time of Jesus there were more than five hundred precepts to keep purity. In the years of the 70’s, at the time when Matthew wrote, this conflict was very timely.
• Matthew 9:12-13: “Mercy is what pleases me, not sacrifice.” Jesus hears the question of the Pharisees to the disciples and He answers with two clarifications: the first one is taken from common sense: “It is not the healthy who need a doctor, but the sick.” The second one is taken from the Bible: “Go and learn the meaning of the words: ‘Mercy is what pleases Me, not sacrifice’.” Through these clarifications, Jesus makes explicit His mission among the people: “I have not come to call the upright but sinners.” Jesus rejects the criticism of the Pharisees; He does not accept their arguments, because they came from a false idea of the Law of God. He Himself invokes the Bible: “Mercy is what pleases me, not sacrifice.” For Jesus, mercy is more important than legal purity. He refers to the prophetic tradition to say that mercy has greater value for God than all sacrifices (Hos 6:6; Isa 1:10-17). God has profound mercy, and is moved before the failures of His people (Hos 11:8-9).
4) Personal questions
• Today, in our society, who is marginalized and excluded? Why? In our community, do we have preconceptions or prejudices? What is the challenge which the words of Jesus present to our community?
• Jesus asks the people to read and to understand the Old Testament which says, “Mercy is what pleases Me and not sacrifice.” What does Jesus want to say to us about this today?
5) Concluding Prayer
Blessed are those who observe His instructions,
who seek Him with all their hearts,
and, doing no evil, who walk in His ways. (Ps 119:2-3)
Ordinary Time
1) Opening prayer
Father,
You call your children
to walk in the light of Christ.
Free us from darkness
and keep us in the radiance of Your truth.
We ask this through our Lord Jesus Christ, Your Son,
who lives and reigns with You and the Holy Spirit,
one God, for ever and ever. Amen.
2) Gospel Reading - Matthew 9:1-8
After entering a boat, Jesus made the crossing, and came into his own town. And there people brought to him a paralytic lying on a stretcher. When Jesus saw their faith, he said to the paralytic, "Courage, child, your sins are forgiven." At that, some of the scribes said to themselves, "This man is blaspheming." Jesus knew what they were thinking, and said, "Why do you harbor evil thoughts? Which is easier, to say, 'Your sins are forgiven,' or to say, 'Rise and walk'? But that you may know that the Son of Man has authority on earth to forgive sins"– he then said to the paralytic, "Rise, pick up your stretcher, and go home." He rose and went home. When the crowds saw this they were struck with awe and glorified God who had given such authority to men.
3) Reflection
• The extraordinary authority of Jesus. To the reader, Jesus appears as a person invested with extraordinary authority by means of words and actions (Mt 9:6-8). The authoritative word of Jesus strikes evil at its root: in the case of the paralytic man, on sin that affects the man in his liberty and obstructs his living: “Your sins are forgiven” (v. 5); “Rise, pick up your bed and go home” (v. 6). Truly all the forms of paralysis of the heart and mind to which we are subject are canceled by the authority of Jesus (9:6), because during His life on earth He met all these forms. The authoritative and effective word of Jesus awakens paralyzed humanity (9:5-7) and gives it the gift of walking (9:6) in a renewed faith
• The encounter with the paralytic. After the storm and a visit to the country of the Gadarenes, Jesus returns to Capernaum, His city. And as He was on His way, He met the paralytic. The healing did not take place in a house, but along the road. Therefore, along the road that leads to Capernaum they brought Him a paralytic man. Jesus addresses him, calling him “My son,” a gesture of attention that soon becomes a gesture of salvation: “your sins are forgiven you” (v. 2) The forgiveness of sins which Jesus pronounces on the part of God to the paralytic refers to the bond between sickness, failure and sin. This is the first time that the evangelist attributes this particular divine power to Jesus in an explicit way. For the Jews, a person’s illness was considered a punishment because of sins committed. The physical illness was always considered a consequence of one’s own or one’s parents’ moral evil (Jn 9:2). Jesus restores to man the condition of salvation freeing him from illness as well as from sin.
• For some of those who were present, for the scribes, the words of Jesus which announced forgiveness of sins was a true and proper blasphemy. According to them, Jesus was arrogant because God alone can forgive sins. They did not manifest openly such a judgment of Jesus but expressed it by murmuring among themselves. Jesus, who penetrates their hearts, sees their considerations and reproves them because of their unbelief. The expression of Jesus “To prove to you that the Son of man has authority on earth to forgive sins...” (v. 6) He is going to indicate that not only God can forgive sins, but with Jesus, also man.
• The crowd, in contrast to the scribes, is seized by fear before the cure of the paralytic and glorifies God. The crowd is struck by the power to forgive sins manifested in the healing. People exult because God has granted such power to the Son of Man. Is it possible to attribute this to the ecclesial community where forgiveness of sins was granted by order of Jesus? Matthew has presented this episode on forgiveness of sins with the intention of applying it to fraternal relationships within the ecclesial community. In it the practice to forgive sins, by delegation of Jesus, was already in force; a practice which was not shared in the Synagogue. The theme of forgiveness of sins is repeated also in Mt 18 and, at the end of Matthew’s Gospel it is affirmed that this is rooted in the death of Jesus on the Cross (26:28). But in our context the forgiveness of sins is linked with the demand of mercy present in the episode which follows, the call of Matthew: “…mercy is what pleases Me, not sacrifice. And indeed, I came to call not the righteous but sinners” (Mt 9:13). Such words of Jesus mean to say that He has made visible the forgiveness of God, above all, in His relationships with the Publicans or tax collectors, and sinners, in sitting at table with them.
• This account takes up again the problem of sin and the forgiveness which should be given. It is a story that should occupy a privileged place in the preaching of our ecclesial communities.
4) Personal questions
• Are you convinced that Jesus, called the friend of sinners, does not despise your weaknesses and your resistance, but He understands and offers you the necessary help to live a life in harmony with God and with the brothers and sisters?
• When you have the experience of betraying or refusing friendship with God do you have recourse to the Sacrament of Reconciliation that reconciles you with the Father and with the Church and makes you a new creature by the force of the Holy Spirit?
5) Concluding Prayer
The precepts of Yahweh are honest,
joy for the heart;
the commandment of Yahweh is pure,
light for the eyes. (Ps 19:8)
14 December Feast
Saint John was born, probably in 1540, in Fontiveros, near Avila in Spain. In Medina in 1563 he was clothed in the Carmelite habit and, after a year's novitiate, was given permission to follow the unmitigated Carmelite Rule.
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5 December Optional Memorial
A native of Mantua, Italy, he was a Carmelite in the Mantuan Congregation and already ordained priest by 1452.
29 November Optional Memorial
The two left Goa with the delegation on Sept. 25, 1638, and after a successful voyage arrived at Achén on Oct. 25. The joy with which they were received was feigned; they were soon made prisoners.
19 November Optional Memorial in the province of Poland
Raphael of St. Joseph (in lay life: Joseph Kalinowski) was born at Vilna to a Polish family on 1st September 1835 and died at Wadowice on 15th November 1907.
15 November Optional Memorial
The Order of Carmel continues to grow and develop today because of the presence and contributions of all those who built upon its spiritual foundations, and not just its great saints.
