1) Opening prayer
Holy God,
we often turn our hearts
into houses of pride and greed
rather than into homes of love and goodness
where You can feel at home.
Destroythe temple ofsin in us,
drive out all evil from our hearts
and make us living stones of a community
in which can live and reign
Your Son Jesus Christ,
our living Lord for ever and ever.
2) Gospel Reading - Matthew 11:25-30
At that time Jesus exclaimed, 'I bless You, Father, Lord of heaven and of earth, for hiding these things from the learned and the clever and revealing them to little children. Yes, Father, for that is what it pleased You to do.
Everything has been entrusted to Me by My Father; and no one knows the Son except the Father, just as no one knows the Father except the Son and those to whom the Son chooses to reveal Him.
'Come to Me, all you who labor and are overburdened, and I will give you rest. Shoulder My yoke and learn from Me, for I am gentle and humble of heart, and you will find rest for your souls. Yes, My yoke is easy and My burden light.'
3) Reflection
• Today we celebrate the feast of the Sacred Heart of Jesus. In the Gospel we will listen to the invitation of Jesus: “Learn from me for I am meek and humble of heart”. The Gospel shows the tenderness with which Jesus welcomes, accepts the little ones. He wanted the poor to find rest and peace in Him.
• The context of chapters 11 and 12 of Matthew. In this context is stressed and made evident the fact that the poor are the only ones to understand and to accept the wisdom of the Kingdom. Many people did not understand Jesus’ preference for the poor and the excluded.
a) John the Baptist, who looked at Jesus with the eyes of the past, had doubts (Mt 11: 1-15)
b) The people, who looked at Jesus with a purpose of their own interests, were not able to understand him (Mt 11:16-19).
c) The great cities around the lake, which listened to Jesus’ preaching and saw the miracles, did not want to open themselves to His message (Mt 11: 20-24).
d) The wise and the Doctors, who judged everything according to their own science, were not able to understand Jesus’ preaching (Mt 11: 25).
e) Not even his relatives understood Him (Mt 12: 46-50).
f) Only the little ones understood Him and accepted the Good News of the Kingdom (Mt 11:25-30).
g) The others want sacrifice, but Jesus wants mercy (Mt 12:1-8).
h) The reaction against Jesus impels the Pharisees to want to kill Him (Mt 12: 9-14).
i) They said that Jesus was Beelzebul (Mt 12:22-32).
j) But Jesus did not draw back. He continues to assume the mission of Servant, as described in the prophecies (Mt 12:15-21). This is why He was persecuted and condemned to death.
• Matthew 11: 25-26: Only the little ones understand and accept the Good News of the Kingdom. Jesus addresses a prayer to the Father: “I bless you, Father, Lord of heaven and earth, for hiding these things from the learned and the clever and revealing them to little children. Yes, Father, for that is what it pleased You to do!” The wise, the doctors of that time, had created a series of laws which they imposed upon the people in the name of God. They thought that God demanded this observance from the people. But the Law of love, brought by Jesus, said the contrary. What is important is not what we do for God, but rather what God, in His great love, does for us! People understood Jesus’ words and were filled with joy. The wise thought that Jesus was not right. They could not understand this teaching which modified the relationship of the people of God.
• Matthew 11: 27: The origin of the New Law: The Son knows the Father. Jesus, the Son, knows the Father. He knows what the Father wanted when, centuries before, He gave the Law to Moses. What the Father wants to tell us He handed to Jesus, and Jesus revealed it to the little ones, because they opened themselves to His message. Today, also, Jesus continues to teach many things to the poor and to the little ones. The wise and the intelligent do well if they become pupils of the little ones!
• Matthew 11: 28-30: “Come to me all you who labor and are overburdened, and I will give you rest”. Jesus invites all those who are tired to find rest in Him. These are the people who are tired under the weight of the impositions and the observances which the law of purity demanded. And He says, “Learn from Me, for I am gentle and humble in heart”. Many times this sentence has been manipulated to ask people to submit themselves, to be passive. What Jesus wants to say is the contrary. He asks people to leave aside the professors of religion of that time, to rest and to begin to learn from Him, from Jesus, who is “gentle and humble of heart”. Jesus does not do like the Scribes take pride in their own science, but He is like the people who live humiliated and exploited. Jesus, the new teacher, knows from experience what happens in the heart of the people and how much the people suffer.
• The invitation of divine wisdom to all those who seek it. Jesus invites all those who are oppressed under the weight of the observance of the law to find rest in Him, because He is gentle and humble of heart, capable of relieving and consoling the people who suffer, who feel tired and depressed (Mt 11:25-30). In this invitation resound the beautiful words of Isaiah who consoled the people who lived in exile (Isa 55:1-3). This invitation is bound to divine wisdom, which invites people to the encounter with her (Wis 24: 19), saying, “her ways are filled with delight; her paths all lead to contentment” (Prov 3:17). And He adds: “Wisdom brings up her own children and cares for those who seek her. Whoever loves her, loves life, those who seek her early will be filled with joy” (Sir 4:11-12). This invitation reveals a very important characteristic of the feminine face of God: tenderness and acceptance which consoles, which gives life to persons and leads them to feel well. Jesus is defense, the protection and the maternal womb which the Father offers to people who are tired (cfr. Isa 66:10-13).
4) Personal questions
• What produces tension in you and what gives you peace? For you, to live in community, is it a source of tension or of peace?
• How can Jesus’ words help our community to be a place of rest for our life?
5) Concluding Prayer
Yahweh is tenderness and pity,
slow to anger and rich in faithful love;
His indignation does not last for ever,
nor His resentment remain for all time. (Ps 103:8-9)
1. Opening Prayer
O God, who has prepared a worthy dwelling place of the Holy Spirit in the heart of the Blessed Virgin Mary, through her intercession grant that we, your faithful,may be a living temple of Your glory. We ask this, through Christ our Lord ...
2. Reading
Luke 2:41-51
Each year Jesus' parents went to Jerusalem for the feast of Passover, and when he was twelve years old, they went up according to festival custom. After they had completed its days, as they were returning, the boy Jesus remained behind in Jerusalem, but his parents did not know it. Thinking that he was in the caravan, they journeyed for a day and looked for him among their relatives and acquaintances, but not finding him, they returned to Jerusalem to look for him. After three days they found him in the temple, sitting in the midst of the teachers, listening to them and asking them questions, and all who heard him were astounded at his understanding and his answers. When his parents saw him, they were astonished, and his mother said to him, "Son, why have you done this to us? Your father and I have been looking for you with great anxiety." And he said to them, "Why were you looking for me? Did you not know that I must be in my Father's house?" But they did not understand what he said to them. He went down with them and came to Nazareth, and was obedient to them; and his mother kept all these things in her heart.
3. Meditation
* "Every year the feast of Passover." These words help us to define the spiritual context in which the passage takes place and thus become, for us, the gateway to enter the mystery of His encounter with the Lord and His work of grace and mercy upon us.
Together with Mary and Joseph, with Jesus, we too can live the gift of a new Passover, a "crossing," an excess, a spiritual movement that takes us "beyond.” The passage is clear and strong. What the Virgin Mary intuits in this experience with her son Jesus is the step from the street to the heart of the dispersion to interiority, from anguish to peace.
All that remains is to journey down the street and join the feast, the feast of pilgrims on their way up to Jerusalem for the celebration of Passover.
* "Their way" This is only the first of a series of verbs of motion, which follow one another along the verses of this passage: "they went", "return to the path", "group" (from the Latin cum-ire, "walking together"); "journey"; "back"; "went down with them, " " arrive .”
In parallel with this great physical movement, there is also a deep spiritual movement characterized by the verb "look", expressed over and over again: "they began to look for," "returned in search of Him," "looking for You anxiously,” " why you sought Me?”
This tells us that the journey, the true path to which the Lord's word calls us, is not a physical journey, but a journey in search of Jesus, of His presence in our lives. And this is the direction in which we move, together with Mary and Joseph.
* "They began to look for Him" Here we can identify the core of the text, its fundamental message. It is important that we open ourselves to a deeper understanding of this reality. Also because Luke uses two different verbs to express the "search,” the first indicating accurate, repeated, careful, as some of those who browse, from bottom to top, and second which indicates the search for something that is lost and you want to find. Jesus is the object of all this movement and deep inner being, is the object of desire, the longing of the heart.
* "Distressed" It is great to see how Mary opens her heart to Jesus, telling Him what she felt within herself. She is not afraid to tell the truth to her Son, to tell Him the feelings and experiences that they felt deeply. But what is this anguish, this pain that you saw in Mary and Joseph in search of Jesus, who went missing?
These 3 days of looking, the journey to Jerusalem, and not understanding His words afterward, may also be considered a prefiguring the narrative of His death and Resurrection.
* "Kept all these sayings in her heart" Mary does not understand the words of Jesus, the mystery of His life and His mission and for this remains silent, accepts, makes space, keeps them in her heart. This is the true path of growth in faith and relationship with the Lord.
Once again, Luke gives us a very beautiful and meaningful word which means literally "keeping through.” That is the spiritual operation that Mary carries within herself and that give us as a precious gift, a legacy for our good relationship with the Lord, so that it can take us into a journey deep, deep, that does not stop at the surface, or half, which is not coming back, but it goes deep down. Mary takes us by the hand and guides us through all her heart, all her feelings, her experiences. And there, in the secrecy of ourselves, in our hearts, we can learn to find the Lord Jesus, whom perhaps we had lost.
There is also a loss for Mary and Joseph. Up until now, Joseph was identified with “my father”. Now it is changed. He is not just her son, or their son, but son of our Heavenly Father. In all this is another sorrow, one of parents, that they do not understand their child: “But they did not understand what He said to them.”
4. Some questions
* There are many foreshadows of the Passion in this passage. Can I identify the depth of things symbolized here?
* Do I feel like I am seeking the Lord? Or does it not seem important? Is it an active part of my life every day?
* Has anxiety, spoken by Mary, ever been my companion on the journey of my life? Maybe, thanks to this passage, I discover that the anxiety is caused by the absence of the Lord, the loss of God. Does this passage help me, give me a light and a key for my life?
* As a parent (past, future, or present), do I see a relationship and partnership with God the Father in raising my children, and do I give room for God to be an active participant in this? Am I a wall between God and them, or am I translator, or do I allow them to build their relationship at the same time?
5. Closing Prayer
And as she worshiped the LORD, she said:
"My heart exults in the LORD,
my horn is exalted in my God.
I have swallowed up my enemies;
I rejoice in my victory.
There is no Holy One like the LORD;
there in no Rock like our God.
"Speak boastfully no longer,
nor let arrogance issue from your mouths.
For an all-knowing God is the LORD,
a God who judges deeds.
The bows of the mighty are broken,
while the tottering gird on strength.
The well-fed hire themselves out for bread,
while the hungry batten on spoil.
The barren wife bears seven sons, while the mother of many languishes.
The LORD puts to death and gives life;
He casts down to the nether world; He raises up again.
The LORD makes poor and makes rich,
He humbles, He also exalts.
He raises the needy from the dust;
from the ash heap He lifts up the poor,
To seat them with nobles
and make a glorious throne their heritage.
For the pillars of the earth are the LORD'S,
and He has set the world upon them.
1 Samuel 2:1-8
On the 25th-26th of May 2011, a meeting was held in the Titus Brandsma Institute of Nijmegen (Netherlands) regarding a Carmelite retreat project. Sanny Bruijns (Neer), Charlo Camilleri (Mel) and Günter Benker (GerS) presented three retreat models, which emerged out of a formation context and inspired by the Carmelite retreat tradition, and were developed especially in the context of the Reform of Touraine. The three models were integrated together into one final model and discussed with Hein Blommestijn (Neer). It is hoped that in the near future the final model will be developed for the Order to be used in spiritual guidance and retreat work.
(photo: Carmelite Retreat Center in Mahwah, New Jesey)
On May 10 the first copy of the Monasticon Carmelitanum Neerlandicum was presented in Boxmeer, Netherlands, to fr. Giovanni Grosso O.Carm. (Institutum Carmelitanum) and to the provincial of the Dutch province Fr. Ben Wolbers O.Carm.
It is the result of an historical project conducted by Dr. Antoine Jacobs within the research programm "Christian Cultural Heritage" of the Radboud University of Nijmegen. The Monasticon Carmelitanum Neerlandicum is the first volume in the series of Monastica Carmelitana of the Institutum Carmelitanum in Rome.
A monasticon is a monastic lexicon, a book of reference in which the sources (archives, literature, documentation) thematically are included. These sources refer to the history of a series of monasteries. In this case monasteries of the Carmelite Order in the Netherlands from 1249 to 1940. It is meant as an instrument and guide for future research.
Meeting of Bursars of the North European Region, 7 – 9 May, 2011 Kraków, Poland
Written byThe annual meeting of the Northern European Bursars was held under the chairmanship of Richard Copsey O. Carm. (Brit) The first part of the meeting was dedicated to a presentation of each province from the point of view of manpower and finances. The second part of the meeting was given over to a presentation of Curia finances and the 2010 results. Finally, the meeting examined a proposed job description for the office of provincial bursar. While it was recognized that no single description would suit every province, the document did provide much food for thought and maybe a way forward could be to use this description as a sort of check list to make sure that the essential functions were covered, and that the proper procedures and controls were in place.
It was agreed that the group would not meet in spring 2012, but that, since there would be space provided at the Triennial Worldwide Bursars’ Meeting in the autumn of 2012, to defer their next meeting until then.
During the Provincial Chapter of the Dutch Province held on 18-22 May 2011 were elected:
Prior Provincial: Fr. Ben Wolbers, O.Carm.
First Councilor: Fr. Jan Brouns, O.Carm.
Second Councilor: Fr. Kees Waaijman, O.Carm.
Third Councilor: Fr. Eef van Vilsteren, O.Carm.
Fourth Councilor: Br. Wim Ernst, O.Carm.
to see photo of the chapter, please go to the website of the Province
1. Opening prayer
Lord Jesus, send us the Spirit that we may read your Word free of all prejudice, so that we may meditate upon your proclamation in its entirety and not selectively, so that we may pray that we grow in communion with you and with our brothers and sisters, so that we may finally act, contemplating the reality that we are living this day with your feelings and with your mercy. You who live with the Father and who grants us Love. Amen.
2. Reading
a) Introduction:
This Gospel passage is the last of Jesus’ public teachings, which began with the sermon on the mount (cc.5-7). Jesus is in Jerusalem. The time for His arrest is close at hand, and He is having a hard time confronting many kinds of people: the high priests, elders, scribes, Pharisees, etc. Jesus is questioning Jewish religiosity as such, but He uses strong words concerning the efforts of some, especially those in authority, to twist Jewish authentic values by means of inappropriate attitudes. In this first part of chapter 23, Matthew, reporting the words of Jesus, warns the community of early Christians against reproducing a kind of life that is incompatible with faith in Jesus. Behind these words, we glimpse the conflict between the budding church and the synagogue.
b) A possible division of the text:
Matthew 23:1-7: Warning listeners and denouncing the attitude of the scribes and Pharisees.
Matthew 23:8-12:
Recommendations to the community of disciples.
c) Text:
1 Then, addressing the crowds and His disciples Jesus said, 2 "The scribes and the Pharisees occupy the chair of Moses. 3 You must therefore do and observe what they tell you; but do not be guided by what they do, since they do not practice what they preach. 4 They tie up heavy burdens and lay them on people"s shoulders, but will they lift a finger to move them? Not they! 5 Everything they do is done to attract attention, like wearing broader headbands and longer tassels, 6 like wanting to take the place of honor at banquets and the front seats in the synagogues, 7 being greeted respectfully in the market squares and having people call them Rabbi. 8 "You, however, must not allow yourselves to be called Rabbi, since you have only one Master, and you are all brothers. 9 You must call no one on earth your father, since you have only one Father, and He is in Heaven. 10 Nor must you allow yourselves to be called teachers, for you have only one Teacher, the Christ. 11 The greatest among you must be your servant. 12 Anyone who raises himself up will be humbled, and anyone who humbles himself will be raised up.”
3. A moment of silence
To listen to the Spirit and let the Word of God enter and enlighten our life.
4. Some questions
To whom is Jesus speaking?
With whom is Matthew conversing?
Can observance and hypocrisy live together?
What is new in Jesus’ message?
What attitudes mark the community of disciples of Jesus?
5. Meditation
These words of Jesus seem hard and argumentative. Let us try to meditate on them in conjunction with Jesus’ first discourse on the mount according to Matthew. This then becomes a comparison between the ideal of the life of a disciple of Christ and the attitudes that do not correspond with this ideal, seen in those who are still “under the Law”, as Paul would say. The discourse is addressed to the crowd and especially to the disciples, not to the scribes and Pharisees, at least in this first part of the chapter. However, there are also scribes who are “not far from the kingdom of God” (Mk 12:34). Everywhere there are those who “say and do not do”.
Concerning the teaching of the scribes who “occupy the chair of Moses”, it was real enough in the synagogues, but this also has a symbolic reference because occupying the chair of Moses became a sign of power, while Jesus was teaching sitting on the ground (Mt 5:1). Jesus’ relationship with the Law is made clear in the sermon on the mount when He says that He did not come to abolish the law but to complete it (Mt 5: 17-19). Thus authentic commandments must be put into practice: “do what they tell you and listen to what they say”. In the previous discourse Jesus added: “For I tell you, if your virtue goes no deeper than that of the scribes and Pharisees, you will never get into the Kingdom of Heaven” (Mt 5:20). He followed the authentic interpretation of the Law: “you have heard it said… but I say to you”. Jesus goes beyond the formal observance of the Law (Mk 7:15) because the Kingdom of God has come (Mt 4:17), and with its coming Love, is above the Law. It is no longer sufficient to have recourse to the Law to justify the validity of religious observances (the Sabbath, the washing of hands) nor to impose “heavy burdens”. Now reference must be made to the love of God who alone gives final meaning to the behavior of human beings. For the disciple of Christ, interior motives and authentic intentions are what make an action valid (Mt 6: 22-23). By proclaiming that the kingdom of God is here, Jesus is giving us a new criterion for action that does not suppress the Law but rather reveals its authentic meaning. The commandment to love is the measure by which to criticize the Law. “Come to me, all you who labor and are overburdened …Yes, my yoke is easy and my burden light” (Mt 11:28-30). The “heavy burdens” are prescriptions elaborated on by oral tradition. These may help in the observance of the Torah, but they can also bypass and supplant human customs. Thus, they concern others but not the leaders: “will they lift a finger to move them?”.
Religiosity can also be a means of pure exhibitionism (vv.5-7) contrary to all the teachings of the sermon on the mount. “Be careful not to parade your good deeds before men” (Mt 6:1). Give alms (Mt 6:3), pray (Mt 6:5), fast (Mt 6:16), which were the most frequent good deeds for a Jew, must be performed “in secret” by the disciple of Christ because their only motive is to adore God. What is more important for the disciple is not social approval or the respect of other human beings, nor is it about titles of honor such as “rabbi”, but to be “poor in spirit” (Mt 5:3) because he or she has placed him/herself in the hands of God and claims nothing for him/herself. That is where his/her treasure lies (Mt 6:21), in heaven. This entails persecution (Mt 5:10-11) rather than applause or approval (Mt 23:6-7). God is “Our Father” (Mt 6:9), no one can take His place. That is why the disciple of Christ must be careful not to confer titles such as rabbi, father, or master. Importance and power obscure the fact that there is only one who is rabbi, father, master and you are all brothers. When John, who baptized, saw the true Master passing by, he sent his disciples to Him (Jn 1:35), the only Master, and did not keep them for himself. The community of Jesus is the one described in the discourse on the “Beatitudes” with all its radical consequences, One community of brothers and sisters capable of receiving God who comes to save gratuitously. The ideal of this community is the “service” (Mt 20:28) of the Son of Man and model of the Church. The authority of leadership loses its attraction and is no longer an ideal, “The greatest among you must be your servant” (conf. Mk 10:41-44; Jn 13), and there is no talk of hierarchical model but of service and humility, “anyone who raises himself will be humbled and anyone who humbles himself will be raised up”. Jesus’ words involve more than just an argument with the scribes and Pharisees and much more than just an exhortation to be coherent. They remind us of the identity of His disciples and of the new way in which they are called to witness.
6. Prayer
Let us pray with Psalm 131
Yahweh, my heart is not haughty,
I do not set my sights too high.
I have taken no part in great affairs,
in wonders beyond my scope.
No, I hold myself in quiet and silence,
like a little child in its mother's arms,
like a little child, so I keep myself.
Let Israel hope in Yahweh
henceforth and for ever.
7. Contemplation
Lord, you have warned me against hypocritical behavior that does not reflect the new way that inspires the community of your disciples. How easy it is to place oneself back in the center, to grow attached to habits and to stay still while listening to your Word. Yes, I too am among those who “say and do not do” and your Word makes me uncomfortable. The search for external signs, for approval, for titles and honors disturbs my thoughts and weakens fraternity. Make my intentions and behavior as pure as were those of your mother, Mary, so as to build a community according to your feelings and with your same compassion for all. Amen
The greatest commandment
To love God is to love one’s neighbor
Matthew 22:34-40
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:
In the Gospel of the 30th Sunday of ordinary time, the Pharisees want to know what Jesus thinks is the greatest commandment of the law. This theme was much discussed among the Jews of those days. It was a regular debate. Today too, people wish to know what defines a person as a good Christian. Some say that this consists in being baptized, praying and going to Mass on Sunday. Others say it consists in practicing justice and living out fraternity. Each has his or her opinion. According to you, what is the most important thing in religion and in the life of the Church? When reading this text try to pay great attention to the way Jesus answers the question.
b) Text:
34 But when the Pharisees heard that He had silenced the Sadducees they got together 35 and, to put Him to the test, one of them put a further question, 36 'Master, which is the greatest commandment of the Law?' 37 Jesus said to him, 'You must love the Lord your God with all your heart, with all your soul, and with all your mind. 38 This is the greatest and the first command-ment.
39 The second resembles it: You must love your neighbor as yourself. 40 On these two commandments hang the whole Law, and the Prophets too.'
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 did you like most in this text or what touched you most? Why?
b) Who were the Pharisees then? Who are the Pharisees today?
c) How could the question asked of Jesus by the Pharisees put Him to the test?
d) What is the relationship between the first and the second commandment?
e) Why is it that the love of God and the love of neighbor constitute a summary of the law and the prophets?
5. For those who wish to go deeper into the theme
a) The context of this text as it appears in the Gospel of Matthew:
This is one of the many discussions Jesus had with the religious authorities of that time. This time it was with the Pharisees. First, the Pharisees had tried to discredit Jesus with the people by spreading theories about Him saying that He was possessed by devils with which He drove out Beelzebub (Mt 12:24). Now, in Jerusalem, they enter once more into a discussion with Jesus concerning the interpretation of the law of God.
b) A commentary on the text:
Matthew 22:34-36: A question put by the Pharisees.
First, to put Jesus to the test, the Sadducees had asked Him about belief in the resurrection and were firmly silenced by Jesus (Mt 22:23-33). Now the Pharisees come to the fore. The Pharisees and Sadducees were enemies, but they become friends in criticising Jesus. The Pharisees come together and one of them represents them by asking for a clarification: “Master, which is the greatest commandment of the law?" In those days, the Jews had a huge number of norms, customs, and laws, great and small, to regulate the observance of the Ten Commandments. One point concerning two commandments of the law of God was a matter of great discussion among the Pharisees. Some said: "All the laws, great or small, have equal value because they all come from God. We cannot make distinctions in matters concerning God". Others said: "Some laws are more important than others and thus they deserve greater observance!" The Pharisees want to know where Jesus stands in this debate.
Matthew 22:37-40: Jesus’ reply.
Jesus replies by quoting some words from the Bible: You must love the Lord your God with all your heart, with all your soul and with all your mind!" (cfr Dt 6:4-5). In Jesus’ days, pious Jews recited this phrase three times a day, morning, noon and night. It was a well-known prayer among them, as the Our Father is for us today. And Jesus goes on quoting the Old Testament: "This is the greatest and first commandment. The second resembles it: You must love your neighbor as yourself" (Lev 19:18). And He concludes: "On these two commandments hang the whole Law and the Prophets too". In other words, this is the way to God and the neighbor.neighbor There is no other. The greatest temptation of human beings is that of trying to separate these two loves, because in this way the poverty of others would not discomfort their consciences.
c) A deepening:
i) Pharisees:
The word “Pharisees” means “separate” because their rigid way of observing the Law of God separated them from others. Among themselves they called each other companions because they formed a community whose ideal was that of observing absolutely the norms and all the commandments of the Law of God. The way of life of most of them was a witness to the people because they lived by their laborlabor and dedicated many hours every day to study and meditation on the law of God. But there was something very negative They sought their safety not in God but in the rigorous observance of the Law of God. They trusted more in what they did for God than in what God did for them. They had lost the notion of gratuity, which is the source and fruit of love. Before such a false attitude towards God, Jesus reacts firmly and insists on the practice of love that makes the observance of the law, and of its true meaning, relative. In an age of change and uncertainty, such as now, the same temptation reappears. Seeking safety before God, not in the goodness of God towards us, but in the rigorous observance of the Law. If we succumb to such a temptation, then we deserve the same censure from Jesus.
ii) A parallel between Mark and Matthew:
In the Gospel of Mark, it is a doctor of the law who asks the question (Mk 12:32-33). After listening to Jesus’ reply, the doctor agrees with Him and draws the following conclusion: "Yes, to love God and neighborneighbor is far more important than any holocaust or sacrifice". Or else, the commandment of love is the most important among all the commandments concerned with cult and sacrifices of the Temple and with external observances. This statement already existed in the Old Testament from the time of the prophet Hosea (Hos 6:6; Ps 40:6-8; Ps 51:16-17). Today we would say that the practice of love is more important than novenas, promises, fasts, prayers and processions. Jesus approves of the conclusion reached by the doctor of the law and says: "You are not far from the Kingdom"! The Kingdom of God consists of this: acknowledging that the love of God is equal to the love of neighbor. We cannot reach God without giving ourselves to the neighbor!
iii) The greatest commandment:
The greatest commandment and the first is this: "You must love God with all your heart, with all your soul and with all your mind" (Mk 12:30; Mt 22:37). As far as the people of God, throughout the centuries, understood the meaning of this love did they become aware that the love of God is real and true only if it is made concrete in the love of neighbor. That is why the second commandment resembles the first (Mt 22:39; Mk 12:31). "Anyone who says, ‘I love God’, and hates his brother, is a liar" (1Jn 4:20). "On these two commandments hang the whole Law, and the Prophets also" (Mt 22:40). Because of this identification of the two loves, there has been an evolution in three phases:
1st Phase: "neighbor", is the relative of the same race
The Old Testament already taught that we must "love our neighbor as ourselves!" (Lv 19:18). Then the word neighbor was synonymous with relative. They felt obliged to love all those who were part of the same family, the same clan, the same people. As for strangers, that is, those who did not belong to the Jewish people, the book of Deuteronomy says: “From a foreigner you may exact payment, but you must remit whatever claim you have on your brother (relative, neighbor)!" (Dt 15:3).
2nd Phase: "neighbor" is the one I approach or who approaches me.
The concept of neighbor is broadened. In Jesus’ time, there was a whole discussion as to “who is my neighbor?” Some doctors of the law thought the concept of neighbor had to be extended beyond the limits of race. Others would not hear of this. So a doctor turns to Jesus and asks this vexed question: "Who is my neighbor?" Jesus replies with the parable of the Good Samaritan (Lk 10:29-37), where the neighbor is neither the relative nor the friend, but all those who approach us, irrespective of religion, colour, race, gender or language! You must love him!
3rd Phase: The measure of our love for the “neighbor” is the love with which Jesus loves us.
Jesus had said to the doctor of the law: "You are not far from the Kingdom!" (Mk 12:34). The doctor was already close because in fact, the Kingdom consists in uniting the love of God with the love of neighbor as the doctor had solemnly declared before Jesus (Mk 12:33). But to enter the Kingdom he had to take one more step. In the Old Testament, the criterion of love for neighbor was the following: "love your neighbor as yourself". Jesus stretches the criterion further and says: "This is my commandment: love one another, as I have loved you! A man can have no greater love than to lay down his life for his friends!" (Jn 15:12-13). Now, in the New Testament, the criterion is: "Love your neighbor as Jesus loved us!". Jesus interpreted the exact meaning of the Word of God and showed us the way to a more just and fraternal way of life.
6. Psalm 62
In God alone there is rest for my soul
In God alone there is rest for my soul,
from Him comes my safety;
he alone is my rock, my safety,
my stronghold so that I stand unshaken.
How much longer will you set on a victim,
all together, intent on murder,
like a rampart already leaning over,
a wall already damaged?
Trickery is their only plan,
deception their only pleasure,
with lies on their lips they pronounce a blessing,
with a curse in their hearts.
Rest in God alone, my soul!
He is the source of my hope.
He alone is my rock, my safety, my stronghold,
so that I stand unwavering.
In God is my safety and my glory,
the rock of my strength.
In God is my refuge;
trust in him, you people, at all times.
Pour out your hearts to him,
God is a refuge for us.
Ordinary people are a mere puff of wind,
important people a delusion;
set both on the scales together,
and they are lighter than a puff of wind.
Put no trust in extortion,
no empty hopes in robbery;
however much wealth may multiply,
do not set your heart on it.
Once God has spoken,
twice have I heard this:
Strength belongs to God,
to you, Lord, faithful love;
and you repay everyone as their deeds deserve.
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 practise the Word. You who live and reign with the Father in the unity of the Holy Spirit forever and ever. Amen.
Tribute to Caesar
When hypocrisy sets a snare for honest people
Matthew 22:15-21
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 division of the text to help with the reading:
Matthew 22:15-17: The question of the Pharisees and Herodians
Matthew 22:18-21: Jesus’ reply
b) A key to the reading:
Jesus comes from Galilee to Jerusalem for the annual feast of the Pasch. As He enters the city, He is acclaimed by the people (Mt 21:1-11). He immediately goes to the temple where He drives the vendors away (Mt 21:12-16). Although He stays in Jerusalem, He spends the nights outside the city and returns to the city in the morning (Mt 21:17). The situation is very tense. In his discussions with the authorities, the high priests, the elders and the Pharisees in Jerusalem, Jesus expresses himself in parables (Mt 21,23 a 22,14). They would like to get hold of him, but they are scared (Mt 21:45-46). This Sunday’s Gospel on the tribute due to Caesar (Mt 22,15-21) is situated within this general state of conflict between Jesus and the authorities.
c) Text:
15 Then the Pharisees went away to work out between them how to trap Him in what He said. 16 And they sent their disciples to him, together with some Herodians, to say, 'Master, we know that you are an honest man and teach the way of God in all honesty, and that you are not afraid of anyone, because human rank means nothing to you. 17 Give us your opinion, then. 
Is it permissible to pay taxes to Caesar or not?' 18 But Jesus was aware of their malice and replied, 'You hypocrites! Why are you putting me to the test? 19 Show me the money you pay the tax with.' They handed Him a denarius, 20 and He said, 'Whose portrait is this? Whose title?' 21 They replied, 'Caesar's.' Then He said to them, 'Very well, give to Caesar what belongs to Caesar and to God what belongs to God.'
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 part of the text touched you most? Why?
b) Which groups in power are getting ready to set a trap for Jesus? What kind of trap?
c) What did Jesus do to get out of the trap laid by the powerful?
d) For today, what does the saying: “Pay Caesar what belongs to Caesar and God what belongs to God” mean?
5. For those who wish to go deeper into the theme
a) The context of our text of the Gospel of Matthew:
As we were saying, the context of the Gospel of the 29th Sunday is the debate between Jesus and the authorities. It begins with the discussion with the priests and elders on the authority of Jesus (Mt 21:23-27). Then comes the parable of the two sons where Jesus denounces the hypocrisy of some groups (Mt 21:28-32). There follow two parables, one of the murderous wine growers (Mt 21:33-46) and another concerning those whao are invited but refuse to attend the wedding feast (Mt 22:1-14). At this point in our text (Mt 22:15-22) the Pharisees and the Herodians enter to set a trap. They ask Him about the tribute to be paid to the Romans. It was a tricky question that divided public opinion. They wanted to accuse Jesus and so lessen his influence over the people at all costs. The Sadducees immediately begin to question Him on the resurrection of the dead, another controversial question and cause of dissent between the Sadducees and the Pharisees (Mt 22:23-33). It all ends with a discussion on the greatest commandment of all (Mt 22:34-40) and the Messiah as son of David (Mt 22:41-45).
Like Jesus, the Christians of the communities in Syria and Palestine for whom Matthew was writing his Gospel were accused and questioned by the authorities, by other groups, and by their neighbors who felt uncomfortable because of the witness of the disciples. When reading these episodes of conflict with the authorities, they felt comforted and encouraged to continue on their journey.
b) A commentary on the text:
Matthew 22:15-17: The question of the Pharisees and Herodians.
The Pharisees and Herodians were the local authorities who did not enjoy popular support in Galilee. They had decided that it was time to kill Jesus (Mt 12:14; Mc 3,6). Now, by order of the priests and elders, they want to know whether Jesus is in favor of, or against, paying tribute to the Romans. A deliberate question and full of malice! Under the guise of fidelity to the law of God, they seek reasons for accusing him. If Jesus were to say: “You must pay!” they would accuse him, together with the people, of being a friend of the Romans. If He were to say: “You must not pay!” they would accuse him, together with the Roman authorities, of being a subversive. A dead end!
Matthew 22:18-21a: Jesus’ reply: show me a coin.
Jesus is aware of their hypocrisy. In his reply, He wastes no time in useless discussion and goes directly to the heart of the question: “Whose portrait is this? Whose title?” They answer: “Caesar’s!”
Matthew 22:21b: Jesus’ conclusion
Jesus then draws the conclusion: “Pay Caesar what belongs to Caesar and to God what belongs to God!”. In fact, they had already acknowledged Caesar’s authority. They already paid Caesar what belonged to Caesar since they used his money to buy and sell and even to pay the tribute to the Temple! Hence, the question was useless. Why ask something whose answer was clear in practice? They, who by their question pretended to be servants of God, were in fact forgetting the most important thing: they forgot to give God what belongs to God! What mattered to Jesus was that “they pay to God what belongs to God”, that is, they mislead the people that they had lead away from God through their own fault, because through their teachings they prevented people from entering the Kingdom (Mt 23:13). Rather say: “Pay to God what belongs to God”, which is, practice justice and honesty according to the demands of the law of God, because by your hypocrisy your are denying God what is due to Him. The disciples must be aware of this! Because it was the hypocrisy of these Pharisees and Herodians that was blinding their eyes! (Mk 8:15).
c) A deepening: Levies, tributes, taxes and tithes:
In Jesus’ time, the people of Palestine paid very many levies, taxes, tributes, fines, contributions, donations and tithes. Some scholars calculate that half of a family’s income went to pay levies. Here is a list that gives an idea of all that the people paid in levies:
* Direct levies on properties and persons:
Levy on property (tributum soli). The taxation officers of the government checked on properties, production, the number of slaves and then fixed the amount to be paid. Periodically, new taxation amounts were set in accordance with census taken.
Levies on persons (tributum capitis). For the poor without land, which included women and men between the ages of 12 and 65 years. The levy on the workforce was 20% of the income of every individual.
* Indirect levies on various transactions:
Golden crown: Originally this was a gift to the emperor, but then became a compulsory levy. It was paid on special occasions such as feasts or visits of the emperor.
Salt levy: Salt was the emperor’s monopoly. The tribute was paid on salt for commercial use. For instance, salt used by fishermen to salt fish. That is the origin of the word “salary”.
Levy on buying and selling: For each commercial transaction there was a levy of 1%. It was the taxation officers who collected this money. For instance, to buy a slave they asked for 2%.
Levy on professional practice: For anything at all one needed a permit. For instance, a shoemaker in Palmira paid one denarius per month. One denarius was equivalent to a day’s salary. Even prostitutes had to pay.
Levy on the use of public utilities: Emperor Vespasian introduced a levy on the use of public baths in Rome. He used to say, “Money has no smell!”
* Other taxes and obligations:
Toll:This was a levy on the movement of merchandise, collected by Publicans. Tolls were paid on the road. At certain points there were soldiers who forced those who were reluctant to pay.
Forced labor: Everyone could be forced to render some service to the State for five years, without remuneration.
Special subsidy for the armed forces: People were obliged to offer hospitality to soldiers. People also had to pay a certain amount of money for the nourishment and support of the troops.
* Levy for the Temple and for Cult:
Shekalim: This was the levy for the upkeep of the Temple.
Tithe: This was the levy for the upkeep of the priests. “Tithe” means the tenth part!
First fruits: This was the levy for the upkeep of the cult. That is, the first fruits of all land products.
6. Psalm 12
Against lying lips
Help, Yahweh! No one loyal is left,
the faithful have vanished from among the children of Adam.
Friend tells lies to friend, and, smooth-tongued,
speaks from an insincere heart.
May Yahweh cut away every smooth lip,
every boastful tongue,
those who say, 'In our tongue lies our strength,
our lips are our allies; who can master us?'
'For the poor who are plundered,
the needy who groan, now will I act,' says Yahweh,
'I will grant salvation to those who sigh for it.'
Yahweh's promises are promises unalloyed,
natural silver which comes from the earth seven times refined.
You, Yahweh, will watch over them,
you will protect them from that brood for ever.
The wicked will scatter in every direction,
as the height of depravity among the children of Adam.
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 practise the Word. You who live and reign with the Father in the unity of the Holy Spirit forever and ever. Amen
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A universal invitation to the banquet of the Realm
To welcome salvation with the right disposition
Matthew 22:1-14
1. Opening prayer
Spirit of truth, sent by Jesus to guide us to the whole truth, enlighten our minds so that we may understand the Scriptures. You who overshadowed Mary and made her fruitful ground where the Word of God could germinate, purify our hearts from all obstacles to the Word. Help us to learn like her to listen with good and pure hearts to the Word that God speaks to us in life and in Scripture, so that we may observe the Word and produce good fruit through our perseverance.
2. Reading
a) The context:
The meaning of the parable is quite clear when we read it in its context. It comes straight after another parable on the Realm (21:33-43) and is part of an argument between Jesus and the high priests and the Pharisees on his mission and authority (see 21:23-46).
In the preceding parable on the vineyard, Jesus sums up the history of salvation. God enveloped Israel with special care and hoped that such care would have produced fruit in the shape of a life of faithfulness and justice. From time to time God sent prophets to remind the people of the fruit that God expected, but their mission always met with Israel’s rejection. Finally, God sent his own Son, but they killed him. At this point Jesus says that because Israel continued to reject the Realm, the Realm would therefore pass on to another people, that is, the pagans (21:43). This pronouncement gives us the key to the reading of our parable, which really repeats the message of the previous parable using a different image and with different nuances.
We must affirm clearly that both parables can in no way justify the idea that God rejected Israel in favor of the Church. Suffice it to read Romans 9-11 to be convinced of the contrary. Jesus says hard things, prophetic things, to draw his people to repentance and for them to accept him. Besides, the pagans too, the newly invited ones, run the risk of being thrown out if they do not wear the wedding garment.
b) The text:
Jesus began to speak to them in parables once again. 'The kingdom of Heaven may be compared to a king who gave a feast for his son's wedding. He sent his servants to call those who had been invited, but they would not come. Next he sent some more servants with the words, "Tell those who have been invited: Look, my banquet is all prepared, my oxen and fattened cattle have been slaughtered, everything is ready. Come to the wedding." But they were not interested: one went off to his farm, another to his business, and the rest seized his servants, maltreated them and killed them.
The king was furious. He dispatched his troops, destroyed those murderers and burnt their town. Then he said to his servants, "The wedding is ready; but as those who were invited proved to be unworthy, go to the main crossroads and invite everyone you can find to come to the wedding." So these servants went out onto the roads and collected together everyone they could find, bad and good alike; and the wedding hall was filled with guests. When the king came in to look at the guests he noticed one man who was not wearing a wedding garment, and said to him, "How did you get in here, my friend, without a wedding garment?" And the man was silent. Then the king said to the attendants, "Bind him hand and foot and throw him into the darkness outside, where there will be weeping and grinding of teeth." For many are invited but not all are chosen.'
3. A moment of prayerful silence
so that the Word of God may enter into us and enlighten our life.
4. Some questions
to help us in our personal reflection.
a) Whom do the invited guests who refuse the invitation represent?
b) Whom do the newly invited guests found in the street represent?
c) Whom does the person without the wedding garment represent?
d) Are there "urgent matters" in my life that prevent me from accepting God’s invitation?
e) What is the wedding garment God wants me to wear for me to take part at the wedding banquet of the Realm of God?
5. A key to the reading
for those who wish to go deeper into the text.
● The banquet of the Realm
The prophets often proclaimed the benefits of salvation and especially those of the eschatological times through the image of a banquet. The first reading of this Sunday (Is 25:6-10a) is an example. Like Jesus, Isaiah too speaks of a banquet prepared by God for all peoples. However, the people of Israel and especially the city of Jerusalem remain at the center of God’s plan as mediators of the salvation offered by God for all. In the New Testament, however, even though there is an admission that "salvation comes from the Jews" (Jn 4:22), the only mediator of salvation is Jesus, who continues to exercise his mediation through the community of his disciples, the Church.
● The wedding garment
It is an insult to the one who has sent the invitation to arrive at the feast wearing ordinary working clothes. It is sign of not giving proper consideration for the occasion to which one is invited. This image, used in the parable on the Realm, wants to convey the idea that one cannot enter the Realm without preparation, and the only preparation is conversion. In fact, to change garment in biblical terms means to change style of life or to be converted (see for instance Rom 13:14; Gal 3:27; Eph 4:20-24).
● "Many are called but few are chosen"
This expression is a semitism. In the absence of comparisons, biblical Hebrew uses expressions that are based on drastic opposites. Hence this expression says nothing on the numerical relationship between those called into the Church and the elect to eternal life. However, it is also true that the parable makes a distinction between the call to salvation, election and final perseverance. The generosity of the ruler is huge, but we must be serious about the demands of the Realm. The expression is a pressing appeal not to be satisfied with just formal membership among the people of God. We cannot take salvation for granted. Here Jesus follows closely the teaching of the prophets. Recall Jer 7:1-15 and Os 6:1-6.
6. Psalm 47
The Lord is Ruler of Israel and the world
Clap your hands, all peoples!
Shout to God with loud songs of joy!
For the Lord, the Most High, is terrible,
a great king over all the earth.
He subdued peoples under us,
and nations under our feet.
He chose our heritage for us,
the pride of Jacob whom he loves.
God has gone up with a shout,
the Lord with the sound of a trumpet.
Sing praises to God, sing praises!
Sing praises to our King, sing praises!
For God is the king of all the earth;
sing praises with a psalm!
God reigns over the nations;
God sits on his holy throne.
The princes of the peoples
gather as the people of the God of Abraham.
For the shields of the earth belong to God;
he is highly exalted!
7. Closing prayer
God, Lord of the world and Ruler of all peoples, from the beginning you have prepared a banquet for your children and you wish to gather us around your table to share in your own life. We thank you for having called us into your Church through Jesus your Son. May your Spirit make us ever attentive and ready to continue to accept your invitation and may we, through the same Spirit, put on the new person, created according to God in justice and in true holiness, in the image of Christ, so that we may enter the banquet of your Realm together with a multitude of brothers and sisters. Use us, if you so wish, to continue to call others to the universal banquet of your Realm.
We ask this through Christ our Lord. Amen.
The parable of the murderous laborers
Matthew 21:33-43
1. Opening prayer
Lord, this Sunday I wish to pray with one of the most beautiful images of the Old Testament: “do not forsake the vineyard your right hand planted”. Continue to cultivate and enrich it with your favoured love. May your Word in this Sunday's liturgy be hope and consolation for me. May I meditate them and let them resonate in my heart even to the end of my life. May my humanity be the fertile womb wherein the force of your word may sprout.
2. Reading
a) Context:
Matthew frames the parable of the murderous laborerslabor between two other parables: the one of the two sons (21:28-32) and that of the wedding banquet (22:1-14). All three parables contain a negative reply: that of the son to his father, that of some peasants to the master of the vineyard, and that of some invited guests to the king who is celebrating the wedding of his son. All three parables tend to point to one single point. Those who, because they have not accepted the preaching and baptism of John, are now unanimous in refusing the final invitation of God in the person of Jesus. The introduction to the first parable in 21:28-33 should also be considered as the introduction to the parable of the murderous laborerslabor:
After Jesus had entered the temple precincts, and while He was teaching, the chief priests and elders of the people came up to Him and said: On what authority do you do these things? Who has given you this power? 
It is the priestly and secular aristocracy that goes to Jesus when He was in the temple. They are worried by Jesus’ popularity and ask Him questions to know two things: what authority He attributes to himself in doing what He does, and the origin of this authority. In fact, the answer to the second question also gives the answer to the first question. The high priests and leaders of the people demand a juridical proof and they forget that the prophets had authority directly from God.
b) The Text:
33 'Listen to another parable. There was a man, a landowner, who planted a vineyard; he fenced it round, dug a winepress in it and built a tower; then he leased it to tenants and went abroad. 34 When vintage time drew near he sent his servants to the tenants to collect his produce. 35 But the tenants seized his servants, thrashed one, killed another and stoned a third. 36 Next he sent some more servants, this time a larger number, and they dealt with them in the same way. 37 Finally he sent his son to them thinking, "They will respect my son." 38 But when the tenants saw the son, they said to each other, "This is the heir. Come on, let us kill him and take over his inheritance." 39 So they seized him and threw him out of the vineyard and killed him.
40 Now when the owner of the vineyard comes, what will he do to those tenants?' 41 They answered, 'He will bring those wretches to a wretched end and lease the vineyard to other tenants who will deliver the produce to him at the proper time.' 42 Jesus said to them, 'Have you never read in the scriptures: The stone which the builders rejected has become the cornerstone; this is the Lord's doing and we marvel at it? 43 'I tell you, then, that the kingdom of God will be taken from you and given to a people who will produce its fruit.'
3. A moment of prayerful silence
We cannot comprehend the word of God unless God himself opens our hearts (Acts 16:14). However, it is up to us to arouse our curiosity by listening and to stop and stand before the Word…
4. An interpretation of the text
a) An invitation to listen:
The parable begins with an invitation to listen: Listen to another parable (v.33). Jesus draws the attention of the leaders of the people to the parable He is about to proclaim. This is an imperative, “"listen"”, which does not exclude a certain threat if we look at the way the parable ends: " I tell you, then, that the kingdom of God will be taken from you and given to a people who will produce its fruit" (v.43). On the other hand, Jesus explains the parable of the sower to his disciples without any sign of reproach (Mt 13:18).
What is the explanation of this invitation to listen, which is a little menacing? The answer is to be sought in the economic conditions of Palestine in the 1st century A.D. Big lots of land belonged to liberal foreigners who rented land in groups. The renting agreement provided that part of the harvest would go to the owner, who carried out his right by sending stewards to collect his share. In such a situation one can understand that the feelings of peasants were sorely tried. They felt greatly disheartened and this sometimes led to revolt.
In his parable, Jesus refers to this concrete situation but takes it to a higher level of understanding. The situation becomes a compendium of the story of God and his people. Matthew invites the reader to read the parable in a symbolic sense. The “owner” is the figure of God and the vineyard is Israel.
b) The careful care of the owner for his vineyard (v.33):
First there is the initiative of the owner who plants a vineyard. Matthew uses five verbs to describe this attention and care: planted... fenced... dug... built... leased. After he had planted the vineyard, the owner leases it to those concerned and then goes abroad.
c) The many attempts of the owner to retrieve the fruits of the vineyard (vv.34-36):
In the second scene, the owner twice sends his servants who, charged with the task of retrieving the produce of the vineyard, are ill treated and murdered. This aggressive and violent action is described with three verbs: thrashed... killed... stoned... (v.35). By sending many more servants and by intensifying the ill treatment suffered, Matthew means to allude to the history of the prophets who were also similarly ill treated. We recall some of these: Uriah is killed by a sword (Jer 26:23); Jeremiah was fettered (Jer 20:2); Zachary was stoned (2 Chr 24:21. We may find a resume of this part of history of the prophets in Nehemiah 9:26: “"they have killed your prophets..."”
d) Finally he sent his son:
The reader is invited to recognize in the son, who is sent “finally”, the one sent by God to whom respect is due and to whom the produce of the vineyard is to be delivered. This is the owner’s last attempt. The term “"finally"” defines the son as the Messiah. It is also possible that this view of eliminating the son may be modeled on another story from the OT: Joseph’s brothers who say: "”Come on, let us kill him and throw him into one of the cisterns here!”" (Gen 37:20).
The parable reaches its dramatic peak with the outcome of the son’s mission who is killed by the leasing vine-dressers so that they may take over the vineyard and usurp the inheritance. Jesus’ fate is set side by side with that of the prophets, but as son and heir, superior to them. Such Christological comparisons may be found in the Letter to the Hebrews, where the superiority of Christ as son and heir of the universe is placed in evidence: “"In times past, God spoke in many and varied ways to our fathers through the prophets; in this, the final age, He has spoken to us through his Son, whom He made heir of all things…"” (vv.1-2).
There is a detail at the end of this parable that we must not overlook. By placing the words, "they threw him out" followed by, "they killed him", Matthew decidedly alludes to the passion of Jesus where He is taken out to be crucified.
e) Leasing the vineyard to other peasants (v.42-43):
The end of the parable confirms the loss of the kingdom of God and the giving of the kingdom to another people capable of bearing fruit. A people that is capable of a living an active faith and a practical love. The expressions "I tell you, then...will be taken…and will be given..." show the solemnity of God’s action marking the history of ancient Israel and of the new people.
5. Meditations for ecclesial practice
- The symbol of the vineyard is a mirror where we can see a reflection of the personal and communitarian history of our relationship with God. Today, it is the church, this great vineyard that the Lord cultivates and cares for and that is entrusted to us, and the vine-dressers (collaborators) who have the task of continuing the mission started by him. This is certainly a tall order. Nevertheless, as church, we are aware of the tension that exists and that the church may experience between fidelity and infidelity, between refusal and welcoming. This Sunday’s Gospel tells us that, notwithstanding the difficulties and apparent fragility, nothing can stop the love of God for us, not even the elimination of his Son. It is this sacrifice that gains salvation for all.
- We are called to stay with Jesus and continue his mission of helping men and women to meet Him and to be saved, and to struggle every day to counter the forces of evil and fulfill the desire to do good and promote justice.
- As church we are called to learn, after the example of Jesus, to experience conflict and be able to bear difficulties in our commitment to evangelisation.
- Do you believe that trials instruct our hearts? And that difficulties can be an instrument to measure our authenticity and the firmness of our faith?
6. Psalm 80 (79)
The psalmist expresses the desire of every person to be in contact with the hand of God who prepares the soil to plant and transplant his beloved vineyard.
You brought a vine out of Egypt,
to plant it you drove out nations;
you cleared a space for it,
it took root and filled the whole country.
The mountains were covered with its shade,
and the cedars of God with its branches,
its boughs stretched as far as the sea,
its shoots as far as the River.
Why have you broken down its fences?
Every passer-by plucks its grapes,
boars from the forest tear at it,
wild beasts feed on it.
God Sabaoth, come back, we pray,
look down from heaven and see,
visit this vine;
protect what your own hand has planted.
They have thrown it on the fire like dung,
the frown of your rebuke will destroy them.
May your hand protect those at your side,
the child of Adam you have strengthened for yourself!
Never again will we turn away from you,
give us life and we will call upon your name.
God Sabaoth, bring us back,
let your face shine on us and we shall be safe.
7. Closing prayer
Lord, how many times is love repaid with darkest ingratitude? Nothing is more destructive than to feel betrayed and made a fool of, to know that one has been deceived. Even more difficult is to realize that so many acts of kindness, generosity, openness, tolerance and sincerity, and of commitment to solidarity have come to nothing.
Lord, you have experienced the ingratitude of many. You have been patient with those who assailed you. You, who have always been merciful and meek, help us fight our inflexible hardness towards others. With the Psalmist, we too pray, "Do not forsake the vineyard you have planted". After this encounter with your Word, may our prayer become an ever more penetrating plea so that it may touch your heart: ""Raise us up again Lord, show us your face and we shall be saved". Lord, we have great need of your mercy and as long as there is the desire in our hearts to seek your face, the way of salvation remains open to us. Amen!
The parable of the two sons
Disobedient obedience and obedient disobedience
Matthew 21: 28-32
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 guide the reading:
Jesus recounts a very common event in family life. One son says to the father, "I’m going!" but then does not go. Another son says, "I’m not going!" but then goes. Jesus asks his listeners to pay
attention and express an opinion. In our reading let us be attentive so as to discover the precise point to which Jesus wishes to recall our attention.
b) A division of the text to help with the reading:
Mt. 21:28-31ª: The comparison
Mt 21:31b-32: The application of the comparison.
c) The text:
28-31a: 'What is your opinion? A man had two sons. He went and said to the first, "My boy, go and work in the vineyard today." He answered, "I will not go," but afterwards thought better of it and went. The man then went and said the same thing to the second who answered, "Certainly, sir," but did not go.
Which of the two did the father's will?' They said, 'The first.'
31b-32: Jesus said to them, 'In truth I tell you, tax collectors and prostitutes are making their way into the kingdom of God before you. For John came to you, showing the way of uprightness, but you did not believe him, and yet the tax collectors and prostitutes did. Even after seeing that, you refused to think better of it and believe in him.
3. A moment of prayerful silence
so that the Word of God may enter into us and enlighten our life.
4. Some questions
to help us in our personal reflection.
a) Which point in this story of the two sons most caught your attention? Why?
b) To whom does Jesus address himself? Why does He tell this parable?
c) What is the main point underlined by Jesus in the attitude of the two sons?
d) What kind of obedience does Jesus suggest through this parable?
e) How exactly do the prostitutes and publicans get preference over the priests and elders?
f) And I, where am I? Am I among the prostitutes and sinners or among the priests and elders?
5. A key to the reading
for those who wish to go deeper into the text.
a) The context within which Matthew places these words of Jesus (Matthew chapters 18-23):
* The context of Matthew’s Gospel within which this parable is found is one of tension and danger. After the Discourse on the community (Mt 18:1-35), Jesus leaves Galilee, crosses the Jordan and begins his last journey towards Jerusalem (Mt 19:1). Long before, He had said that He was to go to Jerusalem to be apprehended and killed and that then He would rise again (Mt 16:21; 17:22-23). Now the time has come to go to the capital city and to face prison and death (Mt 20:17-19).
* When He arrives in Jerusalem, Jesus becomes the subject of conflict. On the one hand the people welcome Him joyfully (Mt 21:1-11). Even children acclaim Him when, with a prophetic gesture, He expels the sellers from the temple and He heals the blind and the lame (Mt 21:12-15). On the other hand the priests and doctors criticize him. They ask Him to tell the children to keep quiet (Mt 21:15-16). The situation is so tense, that Jesus has to spend the night outside the city (Mt 21:17; cfr Jn 11:53-54). But the following day He goes back early in the morning and, on the road to the temple, curses the fig tree, symbol of Jerusalem, a fruitless tree bearing only leaves (Mt 21:18-22). He then goes into the temple and begins to teach the people.
* While He is speaking to the people, the authorities come to discuss with him. Jesus answers them one by one (Mt 21:33-22:45), the high priests and the elders Mt 21:23), the Pharisees (Mt 21:45; 22:41), the disciples of the Pharisees and of the Herodians (Mt 22:16), the Sadducees (Mt 22:23), and the doctors of the law (Mt 22:35). Finally, Jesus denounces at length, and in harsh terms, the scribes and the Pharisees (Mt 23:1-36), followed by a tragic accusation against Jerusalem, the city that will not be converted (Mt 23:37-39). It is within this context of tension and danger that Jesus tells the parable of the two sons, the subject of our meditation.
b) Commentary on the words of Jesus as found in Matthew:
Matthew 21:28-30: An example taken from family life
* What is your opinion? This is a provocative question. Jesus asks his listeners to be attentive and to reply. In the context of the parable, the listeners invited to give their opinion are the high priests and elders of the people (Mt 21:23). These are the ones who, from fear of the people, would not give an answer to the question as to the origin of John the Baptist, whether He was from heaven or from earth (Mt 21:24-27). These are the ones who will seek a way to arrest Him (Mt 21:45-46).
* A man had two sons. Jesus tells the story of a father who says to one of his sons "My boy, you go and work in the vineyard today". The young man replies, "Certainly, sir!" but then does not go. The father then says the same thing to his other son. This son replies, "I will not go!" but then goes. The listeners too are fathers of families and must have known these matters from personal experience.
* Which of the two did the father’s will? Jesus ends the parable by making explicit his initial question. The priests and elders answer promptly, the second! The answer came quickly because the matter concerned a familiar situation, well known and evident, one that they experienced in their own families and, most probably, practiced by them (and by all of us) when they were young. Thus, in reality, the answer was a judgment, not on the two sons in the parable, but also on themselves. By answering, the first, they were judging their own attitudes. For, in times past, they had so often told their father, "I will not go!" but then went under pressure of circumstances or because remorse led them to do that which the father asked. In their reply they show themselves as if they were obedient children.
* This is precisely the function or the "trap" of the parable, namely, to bring the listeners to feel involved in the story, so that using their own experience as criterion, they would come to a value judgment of the story told in the parable. This judgment will soon be used as a key to apply the parable to life. The same didactic procedure may be found also in the parable of the vineyard (Mt 21:41-46) and that of the debtors (Lk 7:40-46).
Matthew 21:31-32: Application of the parable * I tell you solemnly, tax collectors and prostitutes are making their way into the kingdom of God before you! Using the reply given by the priests and elders as a key, Jesus applies the parable to the sinful silence of his listeners before the message of John the Baptist. The reply they gave becomes the sentence of their own condemnation. According to this sentence, it is the publicans and prostitutes who, at first, had said no to the father but then did the will of the Father, because they had received and accepted the message of John the Baptist as coming from God. Whereas they, the priests and elders, were the ones who, at first, had said yes to the father, but had not carried out that which the father had asked, because they would not accept the message of John the Baptist, not even in the face of so many who did accept it as from God.
* Thus, by means of the parable, Jesus turns everything upside down: those who were considered transgressors of the Law and therefore condemned, were in truth those who had obeyed God and tried to walk the way of justice, while those who considered themselves obedient to the Law of God, were in fact those who disobeyed God.
* The reason for this harsh judgment from Jesus lies in the fact that the religious authorities, priests and elders, would not believe that John the Baptist came from God. The publicans and the prostitutes, however, believed. This means that for Jesus, the contemplative outlook, the ability to recognize the active presence of God in persons and things of life, was not in the priests, not even among their leaders. Yet it was in those who were despised as sinners and unclean. It is easy to understand why these authorities decided to apprehend and kill Jesus: “when they heard these parables, the chief priests and the scribes realized He was speaking about them” (Mt 21:45-46).
* Anyone who wishes to apply this parable today would probably provoke the same anger that Jesus did through his conclusion. The same thing happens today. Prostitutes, sinners, the ignorant, some women, children, lay people, workers, people of color, prisoners, homosexuals, persons with AIDS, drunkards, drug addicts, divorced persons, married clergy, heretics, atheists, unmarried mothers, the unemployed, the illiterate, the sick, that is, all those marginalized as not part of the religious circle, frequently have a sharper outlook in perceiving the way of justice than those of us who live all day in church and are part of the religious hierarchy. It is not just because a person belongs to the religious hierarchy, therefore, that He or she has an outlook that allows him or her to perceive the things of God in life.
To throw light on the words of Jesus
* A new way of teaching people and to speak of God.
Jesus was not a scholar (Jn 7:15). Unlike the apostle Paul, (Acts 23:3), He did not go to the high school in Jerusalem.
He came from the country, from Nazareth, a small town in Galilee. Now, this carpenter from Galilee goes to Jerusalem and, without getting permission from the authorities, starts teaching the people in the square in front of the temple! He said new things. He spoke differently, divinely! The people were impressed by his way of teaching, "A new doctrine! Taught with authority! Different from that of the Scribes! (Mk 1:22.27). What Jesus did most was teach, it was a habit with him. Many times the Evangelists say that Jesus taught. If they do not always say what Jesus taught, it is not because they are not interested in the content, but because the content comes through not only in the teaching but also in the gestures and in his attitude to the people. The content is never separate from the person who communicates it. The goodness and love that come through in his way of acting and of being with others are part of the content. .They are like the “tempera”, good content without goodness is like spilt milk.
* Teaching through parables.
Jesus taught above all through parables. He had an extraordinary capacity to find comparisons in order to explain the things of God. Things that are not so evident by means of simple and clear examples, which the people knew and experienced in their lives in their daily struggle to survive. This presupposes two things: keeping to the experiences of life and keeping to the things of God, of the Realm of God.
Usually, Jesus does not explain the parables, but says, "Those who have ears to hear, listen!" Or "You have heard. Now try to understand!" For instance, the farmer who hears the parable of the seed says, "I know what the seed that falls on the ground is all about! But Jesus said that this is connected with the Realm of God. What does He mean?" We can then imagine the long conversations and discussions among the people. Once a bishop asked the community, "Jesus said that we must be like salt. What is salt used for?" The community discussed this and came up with more than ten purposes for salt! They then applied all this to the life of the community and discovered that to be salt is difficult and demanding. The parable had worked!
In some parables there are things that do not usually happen in life. For instance, when have we ever seen a shepherd leave ninety-nine sheep to go looking for the one that is lost? (Lk 15:4). When have we ever seen a father who welcomes his dissolute son with a feast and not a word to scold him? (Lk 15:20-24). Where have we ever seen a Samaritan who is better than a Levite or a priest? (Lk 10:29-37). In this way, the parable provokes thought. It invites us to be involved in the story and to reflect on ourselves, starting from the experience of life and then confronting this with God. It makes us discover from experience that God is present in our everyday life. The parable is a participative form of teaching, of educating. It does not present every little detail. It does not give all the facts, but entices us to discover. A parable changes our view; it makes us contemplatives, persons who delve into reality. Herein lies the novelty of Jesus’ teaching in parables. It is different from the teaching of the doctors who taught that God manifests himself only in the observance of the law. For Jesus, "The Realm of God is not the fruit of observance. The Realm of God is among you!" (Lk 17:21).
6. Psalm 121
The contemplative eye discovers the presence of God in life
I lift up my eyes to the hills.
From whence does my help come?
My help comes from the Lord,
who made heaven and earth.
He will not let your foot be moved,
he who keeps you will not slumber.
Behold, he who keeps Israel will neither slumber nor sleep.
The Lord is your keeper;
the Lord is your shade on your right hand.
The sun shall not smite you by day,
nor the moon by night.
The Lord will keep you from all evil;
he will keep your life.
The Lord will keep your going out and your coming in
from this time forth and for evermore.
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.
Parable of the laborers sent to the vineyard
The absolute gratuitousness of the love of God
Matthew 20, 1-16
1. Opening prayer
Oh Father, your Son Jesus, whom you have given to us, is our kingdom, our richness, our Heaven; He is the Master of the house and of the earth in which we live and He goes out continuously to search for us, because He desires to call us, to pronounce our name, to offer us His infinite love. We will never be able to pay Him back, never repay the superabundance of His compassion and mercy for us; we can only tell him our Yes, ours: “Here I am, I come”, or repeat with Isaiah: “Here I am Lord, send me!”. Lord, allow this word to enter into my heart, in my eyes, into my ears and that it changes me, transforms me, according to this surprising incomprehensible love that Jesus is offering me today also, even at this moment. Lead me to the last place, to mine, that which He has prepared for me, there where I can truly and fully be myself. Amen.
2. Reading
a) To insert the passage in its context:
This passage places us within the section of the Gospel of Matthew, which directly precedes the account of the Passion, death and Resurrection of Jesus. This section begins in 19, 1, where it is said that Jesus definitively leaves the territory of Galilee to go to Judea, beginning in this way the path to get close to Jerusalem and this is concluded in 25, 46, with the account on the coming and the judgment of the Son of God. More in particular, chapter 20 places us also along the road of Jesus towards the holy city and its temple, in a context of teaching and of polemics with the wise and the powerful of the time, which he carries out through parables and encounters.
b) To help in the reading of the passage:
20, 1a: with the first words of the parable, which are a formula of introduction, Jesus wants to accompany us into the most profound theme about which he intends to speak, he wants to open before us the doors of the kingdom, which is He himself and he presents himself as the Master of the vineyard, which needs to be cultivated.
20, 1b-7: These verses constitute the first part of the parable; in it Jesus tells about the initiative of the Master of the vineyard to employ the laborers, describing the four times he went out to look for laborers, in which he establishes a contract and the last time he goes out is at the end of the day.
29, 8-15: This second part includes, instead, the description of the payment to the workers, with the protest of the first one and the answer of the Master.
20, 16: At the end is given the conclusive sentence, which is included with 19, 30 and which reveals the key of the passage and the its application: those who in the community are considered the last ones, in the perspective of the Kingdom and of God’s judgment, will be the first ones.
c) Text:
20, 1°: 1 'Now the kingdom of Heaven is like a landowner …..
20, 1b-7: .... going out at daybreak to hire workers for his vineyard. 2 He made an agreement with the workers for one denarius a day and sent them to his vineyard. 3 Going out at about the third hour he saw others standing idle in the market place 4 and said to them, "You go to my vineyard too and I will give you a fair wage." 5 So they went. At about the sixth hour and again at about the ninth hour, he went out and did the same. 6 Then at about the eleventh hour he went out and found more men standing around, and he said to them, "Why have you been standing here idle all day?" 7 "Because no one has hired us," they answered. He said to them, "You go into my vineyard too."
20, 8-15: 8 In the evening, the owner of the vineyard said to his bailiff, "Call the workers and pay them their wages, starting with the last arrivals and ending with the first." 9 So those who were hired at about the eleventh hour came forward and received one denarius each. 10 When the first came, they expected to get more, but they too received one denarius each. 11 They took it, but grumbled at the landowner saying, 12 "The men who came last have done only one hour, and you have treated them the same as us, though we have done a heavy day's work in all the heat." 13 He answered one of them and said, "My friend, I am not being unjust to you; did we not agree on one denarius? 14 Take your earnings and go. I choose to pay the lastcomer as much as I pay you. 15 Have I no right to do what I like with my own? Why should you be envious because I am generous?"
20, 16: 16 Thus the last will be first, and the first, last.'
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) The passage opens with a connecting particle, “in fact”, which is very important, because it sends us to the preceding verse (Mt 19, 30), where Jesus affirms that “the first will be the last and the last the first”, with the same words that he will repeat at the end of this parable. Therefore, words of utmost importance, fundamental, which indicate to me the direction which I should take. Jesus is the Kingdom of God, the Kingdom of Heaven; He is the new world, into which I am invited to enter. But his is an overturned world, where our logic of power, gain, reward, ability, effort, is defeat and substituted by another logic, that of absolute gratuitousness, of merciful and superabundant love. If I think that I am first, that I am strong and capable; if I have already placed myself in the first place at the table of the Lord, it is better that now I rise and go and take the last place. There the Lord will come to look for me and calling me, he will raise me and take me towards him.
b). Here, Jesus compares himself to a landowner, the Master of the house, using a particular figure, which he repeats several times in the Gospel. I try to follow it, being attentive to the characteristics which it presents and trying to verify which is my relationship with Him. The Master of the house is the owner of the vineyard, who takes care of it, surrounding it by a wall, digging a press there, cultivating it with love and fatigue (Mt 21, 33 ff), so that it can bear a better fruit. It is the Master of the house who offers a great supper, and invites many, calling to his table the most forlorn or forsaken, the cripple and the lame, the blind (Lk 14, 21ff). And the one who returns from the wedding and for whom we have to wait keeping watch, because we do not know the hour (Lk 12, 36); is the Master of the house who left on a trip, who has ordered us to keep watch, so as to be ready to open the door for him, as soon as he returns and knocks, in the evening, or at midnight, or at the rooster’s crow, or in the morning (Mk 13, 35). I understand then, that the Lord expects the good fruit from me; that he has chosen me as a guest to his table; that he will return and seek to look for me and will knock at my door... Am I ready to respond to him? To open the door for him? To offer to him the fruit of the love which He expects from me? Or rather, am I sleeping, weighed down by a thousand other interests, enslaved by other masters of the house, diverse and far away from him?
c) The Lord Jesus, the Master of the house and of the vineyard, repeatedly goes out to call and to send; at dawn, at nine o’clock, at noon, at three o’clock in the afternoon, at five, when the day is almost ended. He does not get tired: he comes to look for me, to offer me his love, his presence, to seal a pact with me. He desires to offer me his vineyard, its beauty. When we will meet, when he, looking at me fixedly, will love me (Mk 10, 21), What will I answer? Will I be sad because I have many other goods belonging to me (Lk 18, 23)? Will I ask him to consider me justified, because I have already taken on other commitments? (Lk 14, 18?). Will I flee, naked, losing also that small cloth of happiness that has remained in order to cover myself (Mk 14, 52)? Or, rather will I say: “Yes, yes”, and then I will not go (Mt 21, 29)? I feel that this word causes me to be in crisis, it peers into the depth of myself, it reveals to me who I am ... I remain dismayed, fearful for my freedom, but I decide, before the Lord who is speaking to me, to do as Mary did and also say: “Lord, may it be done to me according to your word”, with humble availability and abandonment.
d) Now the Gospel places me before my relationship with others, the brothers and sisters who share with me the journey of the following of Jesus. We are all convoked to Him, in the evening, after the work of the day: he opens his treasure of love and begins to distribute it, to give grace, mercy, compassion, friendship, himself totally. He does not stop, the Lord continues only to overflow, to pour out, to give himself to us, to each one. Matthew points out, at this point, that someone murmurs against the Master of the vineyard, against the Lord, Indignation springs up because he treats everyone equally, with the same intensity of love, with the same superabundance. Perhaps what is written in these lines also applies to me: the Gospel knows how to bring out and make evident my heart as it is, the most hidden part of myself. Perhaps the Lord is, precisely, addressing these words filled with sadness: “Perhaps you are jealous?” I should allow myself to be questioned, I have to allow him to enter within me and to look at me with his penetrating eyes, because only if he looks at me, I will be able to be healed. Now I pray as follows: “Lord, I ask you, come to me, put your word in my heart and let new life germinate, let love germinate”.
5. A key for the reading
The Vineyard
In the image of the vineyard, apparently very simple and ordinary, Scripture condenses a very rich and profound reality, always more dense in significance, gradually as the texts get closer to the full revelation of Jesus. In the first book of Kings, chapter 21, is narrated the violent attack against Naboth, a simple subject of the corrupt King Ahab, who possessed a vineyard, planted, unfortunately, precisely next the to palace of the King. This account makes us understand how important the vineyard was, an inviolable property: for nothing in the world Naboth would have given it up, as he says: “Yahweh forbid that I should give you my ancestral heritage!” (I Kings 21, 3). Out of love for it, he lost his life. Therefore, the vineyard represents the most precious good, the family heritage, in a certain part, the identity itself of the person; he cannot sell it, cede it to others, barter or trade it for other goods, which would never succeed to equal it. It hides a vital, spiritual force.
Isaiah 5 tells us clearly that under the figure of the vineyard is signified the people of Israel, as it is written: “Now, the vineyard of Yahweh Sabaoth is the House of Israel; and the people of Judah the plant he cherished” (Is 5, 7). The Lord has loved these people with an infinite and eternal love, sealed by an inviolable covenant; He takes care of it, just as a vine-dresser would do with his vineyard, doing everything possible so that it can bear more beautiful fruit. Each one of us is Israel, the whole Church: the Father has found us as dry, arid land, devastated, filled with rocks, and he has cultivated it, he has dug around it, fertilized it, watered it always; he has planted us as a chosen vineyard, all with genuine vines (Jer 2, 21). What else could he have done for us, which he has not done? (Is, 5, 4). In his infinite lowering, the Lord has become vineyard Himself; He has become the true Vine (Jn 15, 1ff), of which we are the branches; He united himself to us, just as the vine is united to its branches. The Father, who is the vine-dresser, continues his work of love in us, so that we may bear fruit and he waits patiently. He prunes, He cultivates, but then he sends us to work, to collect the fruits to offer to him. We are sent to his people, to his sons, as sons that we are ourselves, as his disciples; we cannot draw back, refuse, because we have been created for this: that we may go and bear fruit and that our fruit may remain (Jn 15, 16). Lord, turn to us; look down from Heaven and visit your vineyard (Psalm 79, 15).
But in the evangelical account this denarius is immediately called by another name; by the Master; in fact, he says: “that which is just I will give you” (v4). Our inheritance, our salary is what is just, what is good: the Lord Jesus. He, in fact, does not give, does not promise other than himself. Our reward is in Heaven (Mt 5, 12), with our Father (Mt 6, 1). It is not the money, the denarius which was used to pay the tax per-capita to the Romans, on which was the image and the inscription of King Tiberius Caesar (Mt 22, 20), but which is the face of Jesus, his name, his presence. He tells us: “I am with you not only today, but all days, until the end of the world. I myself will be your reward”.
The text offers to our life a very strong energy, which springs from the verbs “to send, to order” to go”, repeated twice; both concern us, they touch us deeply, they call us and put us in movement. It is the Lord Jesus who sends us, making of us his disciples: “Behold, I send you” (Mt 10, 16). He calls us every day for his mission and repeats to us: “Go!” and our happiness is hidden precisely here, in the realization of this Word of his. Also where he sends us, in the way in which He indicates it, towards the reality and the persons whom He places before us.
Words of utmost importance, true and very much present in our experience of daily life; we cannot deny this: they dwell in our heart, in our thoughts, sometimes they torment us, disfigure us, get us terribly tired, drive us away from ourselves, from others, from the Lord. Yes, we are also among those workers who complain and grumble, murmuring against the Master. The rumor of the murmuring comes from very far away, but equally it succeeds to join us and to insinuate our heart. Israel in the desert murmured heavily against its Lord and we have received as inheritance those thoughts, those words: “The Lord hates us, that is why he brought us out of the land of Egypt to hand us over to the Amorites and to destroy us” (Dt 1, 27) and we doubt concerning his capacity to nourish us, to lead us ahead, to protect us: “Can God make a banquet in the desert?” (Ps 78, 19). To murmur means not to listen to the voice of the Lord, not to believe anymore in his love for us: Therefore, we become scandalized, upset, strongly against the merciful Lord and we get angry against his way of acting and we wish to change it, to make it smaller according to our own schema: He went to the house of a sinner! He eats and drinks with tax collectors, with sinners!” (Lk 5, 30; 15, 2; 19, 7). If we listen well these is the secret murmuring of our heart. How to heal it? Saint Peter suggest this way: “Practice hospitality with one another, without murmuring” (I Pt 4, 9); only hospitality, that is acceptance can, little by little, change our heart and open it to be receptive, capable of bearing within it persons, situations, the reality which we find in life. “Accept one another” says Scripture. And it is precisely like that: we have to learn to accept, above all, the Lord Jesus, as He is, with his way of loving and of remaining, of speaking with us and of changing us, of waiting for us and of attracting us. To accept him is to accept the one who is at our side, who comes to meet us; it is only this movement which can overcome the harshness of murmuring.
Murmuring is born from jealousy, from envy, from our evil eye, as the Master of the vineyard says, Jesus himself. He knows how to keep us inside, he knows how to penetrate our look and reach our heart, in the spirit. He knows how we are, he knows us, loves us; And it is out of love that He brings out of us the evil within, takes off the veil from our evil eye, he helps us to become aware or conscious of how we are, of that which is within us. At the moment when he says: “Perhaps your eye is evil?” as he is doing today in this Gospel, He heals us, he takes the balm and spreads it, takes the clay made with his saliva and puts it on our eyes, to the very depth.
6. A moment of prayer: Psalm 135
Refrain: Your love for us is infinite!
Alleluia! Give thanks to Yahweh for he is good,
for his faithful love endures for ever.
Give thanks to the God of gods,
for his faithful love endures for ever.
Give thanks to the Lord of lords,
for his faithful love endures for ever.
He alone works wonders,
for his faithful love endures for ever.
He struck down the first-born of Egypt,
for his faithful love endures for ever.
He brought Israel out from among them,
for his faithful love endures for ever.
With mighty hand and outstretched arm,
for his faithful love endures for ever.
He split the Sea of Reeds in two,
for his faithful love endures for ever.
Let Israel pass through the middle,
for his faithful love endures for ever.
And drowned Pharaoh and all his army,
for his faithful love endures for ever.
He led his people through the desert,
for his faithful love endures for ever.
He kept us in mind when we were humbled,
for his faithful love endures for ever.
And rescued us from our enemies,
for his faithful love endures for ever.
He provides food for all living creatures,
for his faithful love endures for ever.
Give thanks to the God of heaven,
for his faithful love endures for ever.
7. Final Prayer
Thank you, Oh Father, for having revealed to me your Son and for having made me enter in his inheritance, in his vineyard. You have rendered me a branch, have rendered me a grape: now I only need to remain in Him, in you and allow myself to be taken as good fruit, ripe, to be placed in the press. Yes, Lord, I know it: this is the way, I am not afraid, because you are with me. I know that the only way to happiness is the gift of self to you, the gift to the brothers. That I may be a branch, that I may be good grapes, to be squeezed, as you wish! Amen.
