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 18:21: Peter’s question
Matthew 18:22: Jesus’ reply
Matthew 18:23-26: 1st part of the parable
Matthew 18:,27-30: 2nd part of the parable
Matthew 18:31-35: 3rd part of the parable
b) A key to the reading:
In the Gospel of the 24th Sunday of ordinary time, Jesus tells us of the need to forgive our brothers and sisters. It is not easy to forgive. There are some offences and insults that go on hurting us. Some say: “I forgive, but not forget.” I cannot forget! Resentment, tensions, different opinions, provocations make it difficult to forgive and be reconciled. Why is it that forgiving is so difficult? Do I create a space in my family, my community, my work and my relationships for reconciliation and forgiveness? How? Let us meditate on the third part of the “Sermon on the Community” (Mt 18:21-35), where Matthew puts together the sayings and parables of Jesus on limitless forgiveness. As you read, think of yourself and try to look back on your life.
c) The text:
21 Then Peter went up to him and said, 'Lord, how often must I forgive my brother if he wrongs me? As often as seven times?' 22 Jesus answered, 'Not seven, I tell you, but seventy-seven times. 23 'And so the kingdom of Heaven may be compared to a king who decided to settle his accounts with his servants. 24 When the reckoning began, they brought him a man who owed ten thousand talents; 25 he had no means of paying, so his master gave orders that he should be sold, together with his wife and children and all his possessions, to meet the debt. 26 At this, the servant threw himself down at his master's feet, with the words, "Be patient with me and I will pay the whole sum."
27 And the servant's master felt so sorry for him that he let him go and cancelled the debt. 28 Now as this servant went out, he happened to meet a fellow-servant who owed him one hundred denari; and he seized him by the throat and began to throttle him, saying, "Pay what you owe me." 29 His fellow-servant fell at his feet and appealed to him, saying, "Be patient with me and I will pay you." 30 But the other would not agree; on the contrary, he had him thrown into prison till he should pay the debt. 31 His fellow-servants were deeply distressed when they saw what had happened, and they went to their master and reported the whole affair to him. 32 Then the master sent for the man and said to him, "You wicked servant, I cancelled all that debt of yours when you appealed to me. 33 Were you not bound, then, to have pity on your fellow-servant just as I had pity on you?" 34 And in his anger the master handed him over to the torturers till he should pay all his debt. 35 And that is how my heavenly Father will deal with you unless you each forgive your brother from your heart.'
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 parable struck you most? Why?
b) What counsels does Jesus give us to help us reconcile and forgive?
c) Looking in the mirror of the parable, with which character do I identify myself most: the king who wants to audit his servants or with the forgiven servant who does not want to forgive his companion?
d) Looking at the present situation of our family, our community, our church, our society and our world, is there among us a space for forgiveness and reconciliation so that reconciliation spreads among us? Where do we need to begin so that reconciliation may spread among us?
5. For those who wish to go deeper into the text
a) The context within which our text is placed in Matthew’s Gospel:
- The comparison that Jesus uses to show the obligation to forgive and be reconciled brings together parable and allegory. When Jesus speaks of the King who wants to settle his accounts with his servants, he is thinking of God who forgives all. When he speaks of the debt of the servant forgiven by the King, he is thinking of our huge debt with God who always forgives us. When he speaks of the attitude of the forgiven servant who will not forgive, he is thinking of us, forgiven by God, but who will not forgive our brothers and sisters.
- At the end of the first century, the Judeo-Christians of the communities of Syria and Palestine had serious and grave problems of reconciliation with the brothers and sisters of the same race. At the time of the great disaster of the destruction of Jerusalem by the Romans in the 70’s, both the Synagogue and the Ecclesia were trying to reorganise themselves in the regions of Syria and Palestine. That is why there was a great and growing tension between them that was the source of much suffering within families. This tension is the background to Matthew’s Gospel.
b) A commentary on the text:
Matthew 18:21: Peter’s question: how many times forgive?
On hearing Jesus’ words on reconciliation, Peter asks: “How often must I forgive? Seven times?” Seven is a number indicating perfection and, in the case of Peter’s proposal, seven is synonymous with always.
Matthew 18:22: Jesus’ reply: seventy times seven!
Jesus sees further. He eliminates any possible limitation to forgiveness: “Not seven, but seventy times seven!” Because there is no proportion between the forgiveness we receive from God and our forgiving our brother and sister. So as to make his reply to Peter clear, Jesus tells a parable. It is the parable of limitless forgiveness!
Matthew 18:23-26: The first part of the parable: the situation of the debtor
When he speaks of the King, Jesus is thinking of God. A servant owes the king ten thousand talents. That is, 164 tons of gold. The servant says he will pay. But even if he worked the whole of his life, he, his wife, his children and all his family, he would not be able to acquire 164 tons of gold to pay back the king. In other words, we shall never be in a position to pay back our debt with God. Impossible! (cf Psalm 49:8-9).
Matthew 18:27-30: The second part of the parable: The great contrast
At the servant’s insistence, the king forgives him his debt of 164 tons of gold. A fellow servant owes him a hundred denari, that is, 30 grams of gold. There is no comparison between the two debts! A grain of sand and a mountain! Before God’s love that forgives freely our debt of 164 tons of gold, it is but just that we should forgive a debt of 30 grams of gold. But the forgiven servant would not forgive, not even at the insistence of the debtor. He behaves towards his fellow servant the way the king should have behaved towards him but did not: he ordered that he be thrown in jail until the debt of 30 grams of gold was paid! The contrast speaks for itself and needs no commentary!
Matthew 18:23-35: The third part of the parable: the moral of the story
The shameful attitude of the forgiven servant who will not forgive, strikes even his mates. They report him to the king and the king acts accordingly: he puts into motion the procedure of justice and the forgiven servant who in turn would not forgive, is thrown into jail, where he will stay until his debt is paid! He should be still there today! Because he will never be able to pay 164 tons of gold! The moral of the parable: “This is how my Father will deal with you unless you each forgive your brother from your heart!” The only limit to the free mercy of God who always forgives us is our refusal to forgive the brother and sister! (Mt 18:34; 6:12.15; Lk 23:34).
c) A deepening: Forgiving after 11 September 2001!
On 11 September 2001, a group of terrorists flew two planes into the two towers of New York and killed more than three thousand persons while shouting “Holy War!” The immediate cry in reply was: “Crusade”. Both sides used the name of God to legitimise violence. No one recalled the saying: “Seventy times seven!” And one of the sides calls itself Christian!
On the occasion of the war in Iraq, Pope John Paul II shouted at a public audience: “War is Satanic!”, and invited all to fight for peace. At an ecumenical meeting of representatives of Jews and Muslims in Jerusalem in 2000, the Pope said: “We cannot call on the name of God to legitimise violence!”
The last sentence of the Old Testament through which the people of God entered the New Testament and that expresses the nucleus of its messianic hope for reconciliation, is the oracle of the prophet Malachy: “Lo, I will send Elijah, the prophet, before the day of the Lord comes, the great and terrible day, to turn the hearts of the fathers to their children, and the hearts of the children to their fathers, lest I come and strike the land with doom” (Mal 3:23). To turn the hearts of fathers to their children, and the hearts of children to their fathers, means to rebuild relationships between persons. There will be no future of peace unless we make a great effort at rebuilding human relationships in the small nucleus, that is, in the family and in the community. The community is where families meet to better preserve and pass on the values that they hold.
Indifference came into the world with the first-born of the first union: Cain who kills Able (Gen 4:8). This indifference has grown with double vengeance. Cain will be avenged sevenfold, but Lamech seventy times sevenfold (Gen 4,24). Peter wants to undo the error and proposes a reconciliation of seven times (Mt 18:21). But his proposal is weak. It does not go to the root of violence. Jesus goes much further and demands seventy times seven (Mt 18:22). To this day, and especially today, reconciliation is the most urgent task for us, followers of Jesus. It is worthwhile remembering the warning of Jesus: “That is how my Father will deal with you unless you each forgive the brother from your heart!” Seventy times seven!
6. Prayer: Psalm 62
God our only hope
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.
Fraternal correction in the community
Care of those who leave the community
Matthew 18:15-20
1. Opening prayer
Lord Jesus, send your Spirit to help us to read the Scriptures with the same mind that you read them to the disciples on the way to Emmaus. In the light of the Word, written in the Bible, you helped them to discover the presence of God in the disturbing events of your sentence and death. Thus, the cross that seemed to be the end of all hope became for them the source of life and of resurrection.
Create in us silence so that we may listen to your voice in Creation and in the Scriptures, in events and in people, above all in the poor and suffering. May your word guide us so that we too, like the two disciples from Emmaus, may experience the force of your resurrection and witness to others that you are alive in our midst as source of fraternity, justice and peace. We ask this of you, Jesus, son of Mary, who revealed to us the Father and sent us your Spirit. Amen.
2. Reading
a) A division of the text to help with the reading:
Matthew 18:15-16: Correcting the brother or sister and re-establishing unity
Matthew 18:17: Those who do not listen to the community cut themselves off
Matthew 18:18: Decisions made on earth are accepted in heaven
Matthew 18:19: Prayer in common for those who leave the community
Matthew 18:20: Jesus’ presence within the community
b) A key to the reading
- Matthew’s Gospel organises the words of Jesus into five great Sermons or Discourses. This shows that at the end of the first century, the time of the final edition of Matthew’s Gospel, the Christian communities had already taken on concrete forms of catechesis. The five Discourses were five great markers showing the way on the journey. They offered concrete criteria to teach people and help them solve problems. The Sermon on the Community (Mt 18:1-35), for instance, gives instructions as to how the members of the community should live together so that the community may be a revelation of the Kingdom of God.
- On this 23rd Sunday of ordinary time we shall read and meditate on the second part of the Sermon on the Community and we shall see closely two aspects: fraternal correction, that is how to proceed in case of conflict among the members of the community (18:15-18), and prayer in common: how to take care of those who have left the community (18:19-20).
c) The text:
15 'If your brother does something wrong, go and have it out with him alone, between your two selves. If he listens to you, you have won back your brother. 16 If he does not listen, take one or two others along with you: whatever the misdemeanour, the evidence of two or three witnesses is required to sustain the charge. 17 But if he refuses to listen to these, report it to the community; and if he refuses to listen to the community, treat him like a gentile or a tax collector. 18 'In truth I tell you, whatever you bind on earth will be bound in heaven; whatever you loose on earth will be loosed in heaven. 19 'In truth I tell you once again, if two of you on earth agree to ask anything at all, it will be granted to you by my Father in heaven. 20 For where two or three meet in my name, I am there among them.'
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 struck you most? Why?
b) What advice does Jesus give us to help people solve the problems of the community and reconcile the members among themselves?
c) What is the basic requirement that comes out of Jesus’ advice?
d) In Mt 16:19, the power to forgive is given to Peter; in Jn 20:23, this same power is given to the apostles. Here, the power to forgive is given to the community. How does our community use this power to forgive given to us by Jesus?
e) Jesus said: "Where two or three meet in my name, I am there among them". What does this mean for us today?
5. For those who wish to go deeper into the text
a) The context of our text in Matthew’s Gospel:
In organising the words of Jesus into five great sermons or discourses, Matthew’s Gospel imitates the five books of the Pentateuch and presents the Good News of the Kingdom as a New Law. This Sunday’s liturgy challenges us with the New Law that teaches fraternal correction within the community and our attitude towards those who exclude themselves from the community.
b) A commentary on the text:
Matthew 18:15-16: Correcting the brother and sister and rebuilding unity.
Jesus gives simple and concrete norms to tell us how to proceed in case of conflict in the community. If a brother or sister sins, that is, behaves contrary to the life of the community, you must not denounce him/her publicly before the community. First you must speak to him/her alone. Try to find out why he/she acted in that way. If you get no result, then call two or three members of the community to see whether you can get some result.
Matthew writes his Gospel in around the 80’s or 90’s, almost at the end of the first century, for the community of converted Jews coming from Galilee and Syria. If he recalls so insistently these words of Jesus, it is because, in fact, in those communities there were great divisions concerning the acceptance of Jesus Messiah. Many families were divided and persecuted by their own parents who did not accept Jesus as Messiah (Mt 10:21.35-36).
Matthew 18:17: Anyone who does not listen to the community cuts him/herself off
In extreme cases and after trying everything possible, the reticent brother or sister has to be brought before the community. And if that person will not listen to the advice of the community, then he or she has to be considered “as a publican or pagan”, that is as a person not belonging to the community and who much less wishes to be part of the community. Thus you are not excluding anyone, but the person him/herself is excluding him/herself from the common life of the community.
Matthew 18:18: Decisions made on earth are accepted in heaven
In Mt 16:19, the power to forgive is given to Peter, in Jn 20:23, this same power is given to the apostles. Now, in this text, the power to forgive is given to the community: “whatever you bind on earth will be bound in heaven and whatever you loose on earth will be loosed in heaven”. Here we see the importance of reconciliation and the enormous responsibility of the community in dealing with its members. The community does not excommunicate the person, but simply ratifies the exclusion that the person had already assumed publicly by leaving the community.
Matthew 18:19: Prayer in common for the brother or sister who has left the community
This exclusion does not mean that the person is abandoned to his or her fate. Rather, he or she may be separated from the community, but will not be separated from God. Thus, if talking to the community has not borne results and if the person no longer wishes to be part of the life of the community, we still have the obligation to pray together to the Father to achieve reconciliation. And Jesus guarantees that the Father will listen.
Matthew 18:20: Jesus’ presence within the community
The reason for the certainty of being heard is Jesus’ promise: “Where two or three meet in my name, I am there among them!” Jesus says that he is the centre, the axle of the community and, as such, prays to the Father together with the community that he may grant the gift of the return of the brother or sister who has left.
c) A deepening:
- The community as alternative space of solidarity and fraternity:
Today’s neo-liberal society, marked by consumerism, is hard and heartless. It does not welcome the poor, the little ones, strangers and refugees. Money has no place for mercy. The society of the Roman Empire also was hard and heartless, with no room for the little ones. They sought a refuge for their hearts but found none. The synagogues too were demanding and did not offer them a place of rest. In the Christian communities, there were those who wished to introduce the rigour of the Pharisees in the observance of the Law. They brought into the fraternity the same unjust criteria of society and the synagogue. Thus within the communities there arose the same divisions as those in society and the synagogue between Jew and non Jew, rich and poor, rulers and ruled, word and silence, man and woman, race and religion. And instead of making the community a place of welcome, it became a place of judgement. Recalling the words of Jesus in the Discourse on the Community, Matthew wants to shed light on the journey of the Christian so that the community may be an alternative space of solidarity and fraternity. It must be Good News for the poor.
- Excommunication and exclusion from fraternal life:
Jesus does not wish to add to the exclusion. Rather, he wishes to promote inclusion. He did this all his life: He welcomed and reintegrated people who, in the name of a false idea of God, were excluded from the community. But he could not prevent that a person who disagreed with the Good News of the Kingdom would refuse to belong to the community and exclude him/herself from the community. This is what some Pharisees and doctors of the law did. Even then, the community must behave like the Father in the parable of the Prodigal Son. It must hold the brother or sister in its heart and pray for him/her so that he/she may change his/her mind and come back to the community.
6. Prayer: Psalm 32
Free admission of sin
How blessed are those whose offence is forgiven,
whose sin blotted out.
How blessed are those to whom Yahweh imputes no guilt,
whose spirit harbours no deceit.
I said not a word, but my bones wasted away
from groaning all the day;
day and night your hand lay heavy upon me;
my heart grew parched as stubble in summer drought.
I made my sin known to you,
did not conceal my guilt.
I said, 'I shall confess my offence to Yahweh.'
And you, for your part, took away my guilt,
forgave my sin.
That is why each of your faithful ones
prays to you in time of distress.
Even if great floods overflow,
they will never reach your faithful.
You are a refuge for me,
you guard me in trouble,
with songs of deliverance you surround me.
I shall instruct you and teach you the way to go;
I shall not take my eyes off you.
Be not like a horse or a mule;
that does not understand bridle or bit;
if you advance to master them,
there is no means of bringing them near.
Countless troubles are in store for the wicked,
but one who trusts in Yahweh is enfolded in his faithful love.
Rejoice in Yahweh, exult all you upright,
shout for joy, you honest of heart.
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.
First prophecy of the passion
The scandal of the cross
Matthew 16:21-27
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:
Mt 16:21-27 is after Peter’s profession of faith (16:13-20) and before the Transfiguration (17:1-8) and is strongly connected with these two events. Jesus asks the twelve to tell Him who people say He is and then wants to know who the twelve say He is. Peter replies, "You are the Christ, the Son of the living God" (16:16). Jesus not only accepts this profession of faith, but also explicitly says that it is God who has revealed His true identity to Peter. Yet He insists that the disciples must not tell anyone that He is the messiah. Jesus knows well that this title can be misunderstood and He does not want to run the risk. "From that time" (16:21) He gradually begins to explain to the twelve what it means to be the messiah. He is the suffering messiah who will enter into His glory through the cross.
The text we are considering is divided into to parts. In the first part (vv. 21-23), Jesus foretells His death and resurrection and shows that He is completely determined to follow God’s plan for Him in spite of Peter’s protestations. In the second part (vv. 24-27), Jesus shows the consequences of recognizing Him as the suffering messiah for His disciples. No one can be His disciple unless he/she walks the same road.
But Jesus knows well that it is difficult for the twelve to accept His and their cross, and, to reassure them, He gives them a foretaste of His resurrection in His transfiguration (17:1-8).
b) The text:
21-23: From then onwards Jesus began to make it clear to His disciples that He was destined to go to Jerusalem and suffer grievously at the hands of the elders and chief priests and scribes and to be put to death and to be raised up on the third day. Then, taking Him aside, Peter started to rebuke Him. 'Heaven preserve You, Lord,' he said, 'this must not happen to You.' But He turned and said to Peter, 'Get behind Me, Satan! You are an obstacle in My path, because you are thinking not as God thinks but as human beings do.'
24-27: Then Jesus said to His disciples, 'If anyone wants to be a follower of Mine, let him renounce himself and take up his cross and follow Me. Anyone who wants to save his life will lose it; but anyone who loses his life for My sake will find it. What, then, will anyone gain by winning the whole world and forfeiting his life? Or what can anyone offer in exchange for his life? 'For the Son of man is going to come in the glory of His Father with His angels, and then He will reward each one according to his behavior.
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) Why does Peter try to deter Jesus from facing the Passion?
b) Why does Jesus call Peter Satan?
c) How do you confront life, with the logic of God and of Jesus or with human logic and that of Peter?
d) In your concrete everyday life, what does it mean to lose one’ls life for the sake of Jesus?
e) What are your crosses and who are your Peters?
5. A key to the reading
for those who wish to go deeper into the text.
"Destined to go to Jerusalem…"
The four verbs "go", "suffer", "be put to death" and "be raised" (v. 21) are governed by the word "destined" or "had to". This is a verb which, in the New Testament, has a precise theological meaning. It denotes that it is the will of God that something happens because it is part of God’s plan of salvation.
The death of Jesus may be seen as the consequence of the "logic" of the attitude He took towards the institutions of His people. Like every uncomfortable prophet He was removed. But the New Testament insists that His death (and resurrection) are part of God’s plan, which Jesus accepted freely.
"You are an obstacle in my path"
Obstacle means hold-up or trap. To be an obstacle means to confront someone with impediments that would divert that person from the way to follow. Peter is an obstacle for Jesus because he tries to swerve Him from the way of obedience to the will of the Father in order to go an easier way. That is why Jesus compares him to Satan, who at the beginning of His ministry had sought to divert Jesus from the path of His mission, proposing an easy messianic mission (see Mt 4:1-11).
"Anyone who loses his life… will find it"
Anyone who understands well the mystery of Jesus and the nature of His mission also understands what it means to be His disciple. The two things are intimately linked.
Jesus Himself lays down three conditions for those who wish to be His disciples: renunciation of self, the taking up of one’s cross and following Him (v.24). To renounce oneself means not to focus one’s life on one’s self but on God and on the plan of His Reign. This implies an acceptance of adversity and putting up with difficulties. Jesus Himself left us His example of how to deal with such circumstances. It suffices to imitate Him. He does not compromise His fidelity to the Father and to His Reign, and He remains faithful even to the point of giving His life. It was precisely thus that He came to the fullness of life in the resurrection.
6. Psalm 40
The invocation for help of one who has remained faithful to God
I waited patiently for the Lord;
He inclined to me and heard my cry.
He drew me up from the desolate pit,
out of the miry bog, and set my feet upon a rock,
making my steps secure.
He put a new song in my mouth,
a song of praise to our God.
Many will see and fear,
and put their trust in the Lord.
Blessed is the man who makes the Lord his trust,
who does not turn to the proud,
to those who go astray after false gods!
Thou hast multiplied, O Lord my God,
Thy wondrous deeds and Thy thoughts toward us;
none can compare with Thee!
Were I to proclaim and tell of them,
they would be more than can be numbered.
Sacrifice and offering Thou dost not desire;
but Thou hast given me an open ear.
Burnt offering and sin offering Thou hast not required.
Then I said, "Lo, I come;
in the roll of the book it is written of me;
I delight to do Thy will,
O my God; Thy law is within my heart."
I have told the glad news of deliverance in the great congregation;
lo, I have not restrained my lips,
as Thou knowest, O Lord.
I have not hid Thy saving help within my heart,
I have spoken of Thy faithfulness and Thy salvation;
I have not concealed Thy steadfast love
and Thy faithfulness from the great congregation.
Do not Thou, O Lord,
withhold Thy mercy from me;
let Thy steadfast love
and Thy faithfulness ever preserve me!
For evils have encompassed me without number;
my iniquities have overtaken me,
till I cannot see;
they are more than the hairs of my head;
my heart fails me.
Be pleased, O Lord, to deliver me!
O Lord, make haste to help me!
Let them be put to shame and confusion altogether
who seek to snatch away my life;
let them be turned back and brought to dishonor
who desire my hurt!
Let them be appalled because of their shame
who say to me, "Aha, Aha!"
But may all who seek Thee rejoice and be glad in Thee;
may those who love Thy salvation say continually,
"Great is the Lord!"
As for me, I am poor and needy;
but the Lord takes thought for me.
Thou art my help and my deliverer;
do not tarry, O my God!
7. Closing prayer
O God, your ways are not our ways and your thoughts are not our thoughts. In your plan of salvation there is also room for the cross. Your Son, Jesus, did not retreat before the cross, but "endured the cross and disregarded the shamefulness of it" (Heb 12:2). The hostility of His enemies could not distract Him from His firm intent to fulfill Your will and proclaim the Reign, cost what it may.
Strengthen us, Father, with the gift of Your Spirit. May the Spirit enable us to follow Jesus resolutely and faithfully. May He make us His imitators in deed and make Your Reign the center of our lives. May He give us strength to bear adversity and difficulties so that true life may blossom in us and in all humankind.
We ask this through Christ our Lord. Amen.
Peter, you are the rock!
Rock of support, Rock of obstacle
Matthew 16:13-20
1. Opening prayer
Lord Jesus, send Your Spirit to help us 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 silence in us 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 on the way to 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 the Father to us and sent us Your Spirit. Amen.
2. Reading
a) A division of the text to help in the reading:
Matthew 16:13-14: Jesus wants to know the opinion of the people
Matthew 16:15-16: Jesus challenges the disciples, and Peter responds in the name of all
Matthew16:17-20: Solemn response of Jesus to Peter
b) Key for the reading:
In the Gospel of this Sunday, Jesus questions concerning who people think He is: “Who do people say that I am?” After learning the opinion of the people, He wants to know the opinion of His disciples. Peter, in the name of all, makes his profession of faith. Jesus confirms Peter’s faith. In the course of the reading, let us pay attention to what follows: “Which type of confirmation does Jesus confer on Peter?”
c) The Text:
13 When Jesus came to the region of Caesarea Philippi He put this question to His disciples, 'Who do people say the Son of man is?' 14 And they said, 'Some say John the Baptist, some Elijah, and others Jeremiah or one of the prophets.' 15 'But you,' He said, 'who do you say I am?' 16 Then Simon Peter spoke up and said, 'You are the Christ, the Son of the living God.' 17 Jesus replied, 'Simon son of Jonah, you are a blessed man! It was no human agency that revealed this to you but my Father in heaven. 18 So I now say to you: You are Peter and on this rock I will build my community. And the gates of the underworld can never overpower it. 19 I will give you the keys of the kingdom of Heaven: whatever you bind on earth will be bound in heaven; whatever you loose on earth will be loosed in heaven.' 20 Then He gave the disciples strict orders not to tell anyone that He was the Christ.
3. A moment of prayerful silence
so that the Word of God may penetrate and enlighten our life.
4. Some questions
to help us in our personal reflection.
a) Which is the point which struck you the most? Why?
b) What are the opinions of people concerning Jesus? What is the opinion of the disciples and of Peter concerning Jesus?
c) What is my opinion concerning Jesus? Who am I for Jesus?
d) Peter is rock in two ways. Which? (Mt 16:21-23)
e) What type of rock am I for others? What type of rock is our community?
f) In the text there are many opinions concerning Jesus and several ways of expressing faith. Today, also there are many diverse opinions concerning Jesus. Which are the opinions of our community concerning Jesus? What mission results for us from this?
5. For those who wish to deepen more into the theme
a) Context in which our text appears in the Gospel of Matthew:
* The conversation between Jesus and Peter receives diverse interpretations and even opposite ones in the several Christian Churches. In the Catholic Church, this is the foundation for the primacy of Peter. This is why, without, in fact, diminishing the significance of the text, it is convenient to place it in the context of the Gospel of Matthew, in which, in other texts, the same qualities conferred on Peter are almost all, attributed to other persons. They do not belong exclusively to Peter.
* It is always well to keep in mind that the Gospel of Matthew was written at the end of the first century for the community of the converted Jews who lived in the region of Galilee and Syria. They were communities which suffered and were victims of many doubts concerning their faith in Jesus. The Gospel of Matthew tries to help them to overcome the crisis and to confirm them in faith in Jesus, the Messiah, who came to fulfill the promises of the Old Testament.
b) Commentary on the text:
Matthew 15:13-16: The opinions of the people and of the disciples concerning Jesus.
Jesus asks the opinion of the people and of His disciples concerning Himself. The answers are quite varied: John the Baptist, Elijah, Jeremiah, or one of the Prophets. When Jesus questions about the opinion of His own disciples, Peter becomes the spokesman and says, “You are the Christ, the Son of the living God!” Peter’s answer signifies that he recognizes in Jesus the fulfillment of the prophecy of the Old Testament and that in Jesus we have the definitive revelation of the Father for us. This confession of Peter is not new. First, after having walked on the water, the other disciples had already made the same profession of faith: “Truly You are the Son of God!” (Mt 14:33). In the Gospel of John, Martha makes this same profession of Peter: “You are the Christ, the Son of God who has come into the world” (Jn 11:27).
Matthew 16: 17: Jesus’ reply to Peter: “Blessed are you, Peter!”
Jesus proclaims Peter as “Blessed!” because he has received a revelation from the Father. In this case also, Jesus’ response is not new. First Jesus had made an identical proclamation of joy to the disciples for having seen and heard things which before nobody knew (Mt 13:16), and had praised the Father for having revealed the Son to little ones and not to the wise (Mt 11:25). Peter is one of these little ones to whom the Father reveals Himself. The perception of the presence of God in Jesus does not come “from the flesh nor from the blood”, that is, it is not the fruit of the merit of a human effort, but rather it is a gift which God grants to whom He wants.
Matthew 16:18-20: the attributions of Peter
Peter receives three attributions from Jesus: (i) To be a rock of support, (ii) to receive the keys of the Kingdom, and (iii) to be foundation of the Church.
i) To be Rock: Simon, the son of Jonah, receives from Jesus a new name which is Cephas, and that means Rock. This is why he is called Peter. Peter has to be Rock, that is, he has to be a sure foundation for the Church so that the gates of the underworld can never overpower it. With these words from Jesus to Peter, Matthew encourages the communities of Syria and Palestine, which are suffering and are the victims of persecutions, to see in Peter a leader on whom to find support, to base themselves concerning their origin. In spite of being weak and persecuted communities, they had a secure basis, guaranteed by the word of Jesus. At that time, the communities had very strong affective bonds with the persons who had begun, who were at the origin of the community. Thus, the community of Syria and Palestine fostered their bond of union with the person of Peter, the community of Greece with the person of Paul, some communities of Asia with the person of the Beloved disciple and others with the person of John of the Apocalypse. Identifying themselves with these leaders of their origin helped the communities to foster their identity and spirituality better. But this could also be a cause of dispute, as in the case of the community of Corinth (1 Cor 1:11-12).
To be rock as the basis of faith evokes the Word of God to the people who are in exile in Babylonia: “Listen to Me you who pursue saying injustice, you who seek Yahweh. Consider the rock from which you were hewn, the quarry from which you were dug. Consider Abraham your father, and Sarah who gave you birth; when I called him, he was the only one, but I blessed him and made him numerous” (Isa 51:1-2). Applied to Peter, this quality of peter-foundation indicates a new beginning of the people of God.
ii) The keys of the Kingdom: Peter receives the keys of the Kingdom to bind and to loosen, that is, to reconcile the persons among themselves and with God. Behold, that here again the same power to bind and to loosen, is given not only to Peter, but also to the other disciples (Jn 20:23) and to their own communities (Mt 18:18). One of the points on which the Gospel of Matthew insists more is reconciliation and forgiveness (Mt 5:7, 23-24, 38, 42-48; 6:14-15:35). In the years 80’s and 90’s, in Syria, because of faith in Jesus, there were many tensions in the communities and there were divisions in the families. Some accepted Him as Messiah and others did not, and this was the cause for many tensions and conflicts. Matthew insists on reconciliation. Reconciliation was and continues to be one of the most important tasks of the coordinators of the communities at present. Imitating Peter, they have to bind and loosen, that is, do everything possible so that there be reconciliation, mutual acceptance, building up of the true fraternity “Seventy times seven!” (Mt 18:22).
iii) The Church: The word Church, in Greek eklésia, appears 105 times in the New Testament, almost exclusively in the Acts of the Apostles and in the Letters, only three times in the Gospels, and once only in the Gospel of Matthew. The word literally means “convoked” or “chosen”. It indicates the people who get together convoked by the Word of God, and who seek to live the message of the Kingdom which Jesus came to bring to us. The Church or the community is not the Kingdom, but an instrument or an indication of the Kingdom. The Kingdom is much greater. In the Church, in the community, what happens when a human group allows God to reign and allows God to be ‘Lord’ in one’s life, should be rendered present to the eyes of all.
c) Deepening:
i) A picture of Saint Peter:
Peter, who was a fisherman of fish, became fisherman of men (Mk 1:17). He was married (Mk 1:30). He was a good man, very human. He was a natural leader among the twelve first disciples of Jesus. Jesus respects this leadership and makes Peter the animator of His first community (Jn 21:17). Before entering into the community of Jesus, Peter was called Simäo Bar Jona (Mt 16:17), that is, Simon, son of Jonah. Jesus calls him Cefas or Rock (Jn 1:42), who later becomes Peter (Lk 6:14).
By his nature and character, Peter could be everything, except pietra – rock. He was courageous in speaking, but in the moment of danger he allows himself to be dominated by fear and flees. For example, the time in which Jesus walked on the sea, Peter asks, “Jesus, allow me also to walk on the sea”. Jesus says: “You may come, Peter!” Peter got off from the boat and walked on the sea. But as soon as he saw a high wave, he was taken with panic, lost trust, and began to sink and cry out, “Lord, save me!” Jesus assured him and saved him (Mt 14: 28-31).
In the Last Supper, Peter tells Jesus, “I will never deny You, Lord!” (Mk 14:31), but a few hours later, in the Palace of the High Priest, in front of a servant , when Jesus had already been arrested, Peter denied, swearing that he had nothing to do with Jesus (Mk 14:66-72).
When Jesus is in the Garden of Olives, Peter takes out the sword (Jn 18:10), but ends fleeing, leaving Jesus alone. (Mk 14:50). By nature, Peter was not rock!
But this Peter, so weak and human, so similar to us, becomes rock, because Jesus prays for him and says, “Peter, I have prayed for you, that your faith may not fail, and once you have recovered, you in your turn must strengthen your brothers!” (Lk 22: 31-32). This is why Jesus could say, “You are Peter and on this rock I will build My Church” (Mt 16:18). Jesus helps him to be rock. After the Resurrection, in Galilee, Jesus appears to Peter and asks him two times, “Peter, do you love Me?” And Peter responds twice, “Lord, you know that I love you!” (Jn 21:15, 16). When Jesus repeats the same question a third time, Peter becomes sad. Perhaps he remembered that he had denied Jesus three times. To this third question he answers: “Lord, you know all things! You know that I love You very much!” And it is then that Jesus entrusted to him the care of His sheep, saying, “Peter, feed My lambs!” (Jn 21:17). With the help of Jesus, the firmness of the rock grows in Peter and is revealed on the day of Pentecost.
On the day of Pentecost, after the descent of the Holy Spirit, Peter opens the door of the room where all were meeting together, locked with a key because of fear of the Jews (Jn 20:19), he takes courage and begins to announce to the people the Good News of Jesus (Acts 2:14-40). And he did not stop doing it! Thanks to this courageous announcement of the Resurrection, he was imprisoned (Acts 4:3). During the trial, he was forbidden to announce the Good News (Acts 4:18), but Peter does not obey this prohibition. He says, “We know that we have to obey God more than men!” (Acts 4: 19; 5:29). He was arrested again (Acts 5:18-26). He was tortured (Acts 5:40). But he says, “Thank you. But we shall continue!” (cf. Acts 5:42).
Tradition says that, towards the end of his life, in Rome, Peter was arrested and condemned to death, and death on the cross. He asked to be crucified with his head down. He believed he was not worthy to die like Jesus. Peter was faithful to himself up to the end!
ii) Completing the context: Matthew 16:21-23
Peter had confessed, “You are the Christ, the Son of the living God!” He had imagined a glorious Messiah, and Jesus corrects him: “It is necessary for the Messiah to suffer and to die in Jerusalem”. By saying that “it is necessary”, He indicates that suffering has already been foreseen in the prophecies (Isa 53:2-8). If Peter accepts Jesus as Messiah and Son of God, he has to accept Him also as the servant Messiah who will be put to death: not only the triumph of the glory, but also the journey to the cross! But Peter does not accept the correction and seeks to dissuade Him.
Jesus’ response is surprising: “Get behind Me, Satan! You are an obstacle in my path because you are thinking not as God thinks but as human beings do”. Satan is the one who separates us from the path which God has traced for us. Literally, Jesus says, “Get behind Me” (Get away!). Peter wanted to place himself in front and indicate the direction. Jesus says, “Get behind Me!” He who indicates the course and direction is not Peter, but Jesus. The disciple has to follow the Master. He has to live in continuous conversion.
The Word of Jesus is also a reminder for all those who guide or direct a community. They have “to follow” Jesus and not place themselves in front of Him as Peter wanted to do. No, only they can indicate the direction or the route. Otherwise, like Peter, they are not rock of support, but they become a rock of obstacle. Thus were some of the leaders of the communities at the time of Matthew, full of ambiguity. Thus, it also happens among us even today!
6. Psalm 121
The Lord is my support
I lift up my eyes to the mountains;
where is my help to come from?
My help comes from Yahweh
who made heaven and earth.
May He save your foot from stumbling;
may He, your guardian, not fall asleep!
You see -- He neither sleeps nor slumbers,
the guardian of Israel.
Yahweh is your guardian, your shade,
Yahweh, at your right hand.
By day the sun will not strike you,
nor the moon by night.
Yahweh guards you from all harm.
Yahweh guards your life.
Yahweh guards your comings and goings,
henceforth and for ever.
7. Final Prayer
Lord Jesus, we thank You 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 what 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.
Welcoming the excluded
The Canaanite woman helps Jesus
discover the will of the Father
Matthew 15:21-28
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 silence in us 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 on the way to 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 the Father to us and sent us Your Spirit. Amen.
2. Reading
a) A key to guide the reading:
In today’s text, Jesus meets a foreign woman, something forbidden by the religion of that time. At first Jesus would not pay attention to her, but the woman insisted and got what she wanted. This text helps us to understand how Jesus went about knowing and putting into practice the will of God.
b) A division of the text to help with the reading:
Mt 15: 21-22: The pained cry of the woman
Mt 15: 23-24: The strange silence of Jesus and the reaction of the disciples
Mt 15: 25-26: The repeated request of the woman and Jesus’ renewed refusal
Mt 15: 27-28: The third try of the woman who obtains the healing of her daughter.
c) The text:
21-22: Jesus left that place and withdrew to the region of Tyre and Sidon. And suddenly out came a Canaanite woman from that district and started shouting, 'Lord, Son of David, take pity on me. My daughter is tormented by a devil.'
23-24: But He said not a word in answer to her. And His disciples went and pleaded with Him, saying, 'Give her what she wants, because she keeps shouting after us.' He said in reply, 'I was sent only to the lost sheep of the House of Israel.'
25-26: But the woman had come up and was bowing low before Him. 'Lord,' she said, 'help me.' He replied, 'It is not fair to take the children's food and throw it to little dogs.'
27-28: She retorted, 'Ah yes, Lord; but even little dogs eat the scraps that fall from their masters' table.' Then Jesus answered her, 'Woman, you have great faith. Let your desire be granted.' And from that moment her daughter was well again.
3. A moment of prayerful silence
so that the Word of God may enter into us and enlighten our life.
4. Some questions
to help us in our personal reflection.
a) What caught my attention most and what did I like most in this episode?
b) Four characters appear in the text: the woman, the daughter, the disciples and Jesus. What does the text say about each one’s attitude? With which of the four do you identify yourself most? Why?
c) Jesus says that His mission does not permit Him to listen to the woman’s request. However, soon after, He grants her request. How do you explain this sudden change in Jesus’ attitude?
d) How did the woman’s reply concerning the dogs and the scraps influence Jesus?
e) Why do those words reveal the woman’s great faith?
f) How can Jesus’ words help our community to grow in faith?
5. A key to the reading
for those who wish to go deeper into the text.
a) The context within which Matthew preserves the words of Jesus:
* Matthew’s Gospel, written about 85 AD, is addressed to a community of pious and observant Jews, converted to faith in Jesus. After Jesus’ example, they continued to live according to the traditions of the Jewish people, observing the Law of Moses in its fullness. But now in the 80s they find themselves in an ambivalent situation. After the destruction of Jerusalem (70 AD), the Pharisees, their racial brothers, had started to reorganize Judaism, and, in the name of fidelity to that same Law of Moses, sought to block the ever increasing spread of Christianity. They came to the point of expelling them from the synagogues. This unforeseen hostility brought the community of Christian Jews into deep crisis. Both the Pharisees and the Christians claimed to be faithful to the law of God. Who was right? On whose side was God? To whom did the inheritance of the Jewish people belong, to the synagogue or to the ecclesia?
* It is precisely to encourage and support this group of Jewish-Christians that Matthew writes his Gospel. He writes to confirm them in the faith by showing that Jesus is indeed the Messiah, the culmination of the whole history of the Old Testament. He writes to strengthen them in the midst of hostility, helping them to overcome the trauma of the break with the brothers. He writes to call them to a new practice of life, showing them the way to a new form of justice, better than that of the Pharisees.
* In this context, the episode of the Canaanite woman served to show the community how this same Jesus took concrete steps to go beyond the limitations of a religion turned in on itself and how He went about discerning the will of God beyond the traditional scheme.
b) A commentary on the words of Jesus as preserved in Matthew:
Matthew 15: 21: Jesus moves away from the Jewish territory.
In the discussion concerning what is pure and what is not, Jesus had taught that which was contrary to the tradition of the ancients, declaring all foods to be clean, and helped the people and the disciples free themselves of the chains of the laws on purity (Mt 15:1-20). Now, in this episode of the Canaanite woman, He moves away from Galilee, goes beyond the frontiers of the national territory and welcomes a foreign woman who did not belong to the people and with whom it was forbidden to talk. The Gospel of Mark informs us that Jesus did not want to be known. He wanted to remain anonymous. But it is evident that His fame had already preceded Him (Mk 7:24). The people knew Him and a woman begins to present Him with a request.
Matthew 15:22: The anguished cry of the woman.
The woman was from another race and religion. She begins to beg for the healing of her daughter who was possessed by an unclean spirit. The pagans had no problem having recourse to Jesus. The Jews, however, had problems co-existing with the pagans! The Law forbade them to make contact with a person of another religion or race.
Matthew 15:23-24: The strange silence of Jesus and the reaction of the disciples.
The woman shouts, but Jesus does not respond. A strange attitude! Because, if there is one sure thing throughout the Bible, from beginning to end, it is that God always listens to the cry of the oppressed. But here Jesus does not listen. He does not want to listen. Why? Even the disciples are surprised by Jesus’ attitude and ask Him to say something to the woman. They want to get rid of that shouting: "Give her what she wants, they said, because she is shouting after us". Jesus explains His silence, "I was sent only to the lost sheep of the House of Israel". His silence is connected to an awareness of His mission and His fidelity to the law of God. The passive form shows that the subject of the verb’s action is the Father. It is as though He had said, "The Father does not want Me to listen to this woman, because He has sent Me only to the lost sheep of Israel!" For the same reason, at the time of Matthew’s writing of the Gospel, the Pharisees were saying, "We cannot have contact with pagans!"
Matthew 15:25-26: The woman repeats her request and Jesus again refuses her.
The woman is not worried by Jesus’ refusal. The love of a mother for her sick daughter does not take notice of religious rules or other people’s reactions, but seeks healing wherever her intuition leads her to a solution, namely, in Jesus! She draws closer. She throws herself at Jesus’ feet and goes on begging, "Lord, help me". Faithful to the rules of His religion, Jesus answers with a parable and says that it is not right to take the bread of one’s children and give it to dogs. The parallel is taken from everyday life. Even today, we find many children and dogs in the houses of the poor. Jesus says that no mother will take bread from the mouths of her children and give it to dogs. Concretely, the children are the Jewish people and the dogs are the pagans. End of story! Obedient to the Father and faithful to His mission, Jesus goes on His way and takes no notice of the woman’s pleading!
Matthew 15:27-28: At the third attempt, the woman obtains the healing of her daughter.
The woman will not yield. She agrees with Jesus, but she amplifies the parallel and applies it to her case, "Ah, yes, sir; but even house-dogs can eat the scraps that fall from their master’s table". She simply draws the conclusion from that image, showing that in the houses of the poor (and so also in the house of Jesus) the dogs eat the scraps that fall from the table of the children. Most probably, Jesus Himself as a young boy would have given bits of bread to dogs that roamed under the table where He ate with His parents. And in "Jesus’ house", that is, in the Christian community of Matthew’s time, at the end of the first century, there were "twelve baskets full" left over (Mt 14:20) for the "dogs", that is, for the pagans!
Jesus’ reaction is immediate, "Woman, you have great faith!" The woman got what she asked for. From that moment her daughter was healed. The reason Jesus responded was that He understood that the Father wanted Him to grant the woman’s request. The meeting with the Canaanite woman freed Him from the racial prison and opened Him to the whole of humanity. This means that Jesus discovered the will of the Father by listening to the reactions of people. This pagan woman’s attitude opened new horizons for Jesus and helped Him take an important step in the fulfillment of the Father’s plan. The gift of life and salvation is for all who seek life and who try to free themselves from the chains that bind vital energy. This episode helps us to perceive a little of the mystery that surrounded the person of Jesus, the manner in which He was in communion with the Father and how He discovered the will of the Father in the events of life.
6. Psalm 6
Let us unite ourselves to the shouts of all mothers
for their sons and daughters
O Lord, rebuke me not in Thy anger,
nor chasten me in Thy wrath.
Be gracious to me, O Lord, for I am languishing;
O Lord, heal me, for my bones are troubled.
My soul also is sorely troubled.
But Thou, O Lord, how long?
Turn, O Lord, save my life;
deliver me for the sake of Thy steadfast love.
For in death there is no remembrance of Thee;
in Sheol who can give Thee praise?
I am weary with my moaning;
every night I flood my bed with tears;
I drench my couch with my weeping.
My eye wastes away because of grief,
it grows weak because of all my foes,
from me, all you workers of evil;
for the Lord has heard the sound of my weeping.
The Lord has heard my supplication;
the Lord accepts my prayer.
All my enemies shall be ashamed and sorely troubled;
they shall turn back, and be put to shame in a moment.
7. Final Prayer
Lord Jesus, we thank You 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 what 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.
Jesus walks on the sea
Matthew 14:22-33
1. Opening prayer
Come Holy Spirit, my life is going through a storm, the egoistic winds impel me where I do not wish to go. I cannot resist their force. I am weak and deprived of strength. You are the energy which gives life. You are my comfort, my force and my cry of prayer. Come, Holy Spirit, reveal to me the meaning of the Scriptures, give me peace anew, serenity and the joy of living.
2. Lectio
a) Key to the reading:
Jesus and His Disciples are on the shore of the lake, at nightfall, after the multiplication of the loaves. Part of the passage is also found in Mark (6:45-52) and in John (6:16-21). The episode of Peter (vv. 28-32) is found only in Matthew. Some commentators hold that it is a question of an appearance of Jesus after the Resurrection (Lk 24:37). The difficulties of the Church and the need for a greater faith in the Risen Jesus are thus foreshadowed.
b) A possible division of the Text:
Matthew 14:22-23: related to the multiplication of the loaves
Matthew 14:24-27: Jesus walks on the sea
Matthew 14:28-32: the episode of Peter
Matthew 14:33: the profession of faith.
c) Text:
22 And at once he made the disciples get into the boat and go on ahead to the other side while he sent the crowds away. 23 After sending the crowds away he went up into the hills by himself to pray. When evening came, he was there alone, 24 while the boat, by now some furlongs from land, was hard pressed by rough waves, for there was a head-wind. 25 In the fourth watch of the night he came towards them, walking on the sea, 26 and when the disciples saw him walking on the sea they were terrified. 'It is a ghost,' they said, and cried out in fear. 27 But at once Jesus called out to them, saying, 'Courage! It's me! Don't be afraid.' 28 It was Peter who answered. 'Lord,' he said, 'if it is you, tell me to come to you across the water.' 29 Jesus said, 'Come.' Then Peter got out of the boat and started walking towards Jesus across the water, 30 but then noticing the wind, he took fright and began to sink. 'Lord,' he cried, 'save me!' 31 Jesus put out his hand at once and held him. 'You have so little faith,' he said, 'why did you doubt?' 32 And as they got into the boat the wind dropped. 33 The men in the boat bowed down before him and said, 'Truly, you are the Son of God.'
3. A Moment of prayerful silence
A desire to keep silence and to listen to God’s voice
Some questions:
In moments of darkness and interior storms, how do I react? How are the presence and absence of the Lord integrated in me? What place does personal prayer and dialogue with God have in me?
What do we ask the Lord in a dark night? A miracle, that He free us from this? A greater faith? In which attitudes am I similar to Peter?
4. Meditatio
Brief commentary
22. And at once He made the disciples get into the boat and go ahead to the other side while He sent the crowds away.
The multiplication of the loaves (14:13-21) could have generated in the disciples triumphant expectations concerning the Kingdom of God. Therefore, Jesus orders them at once to get away. He ‘obliged’, usually a verb of strong significance. The people acclaim Jesus as a Prophet (Jn 6:14-15) and wish to make Him a political ruler. The disciples are easily drawn by this (Mk 6:52; Mt 16:5-12), there is the risk of allowing themselves to be drawn by the enthusiasm of the people. The disciples have to abandon this situation.
23. After sending the crowds away He went up into the hills by Himself to pray. When evening came He was there alone.
Jesus finds Himself facing a situation in which the Galilean crowd becomes enthusiastic because of the miracle and runs the risk of not understanding His mission. In this very important moment, Jesus withdraws alone in prayer, as in Gethsemane (Mt 26:36-46).
24. While the boat, by now some furlongs from land, was hard pressed by rough waves, for there was a head-wind.
This verse where the boat is noticed, without Jesus, in danger, can be close to verse 32 where the danger ceases when Jesus and Peter get into the boat.
25. In the fourth watch of the night He came towards them, walking on the sea.
Jesus appears to His disciples in an extraordinary way. He transcends the human limitations, He has authority over creation. He acts as God alone can (Job 9:8; 38:16).
26. And when the disciples saw Him walking on the sea they were terrified. ‘It is a ghost’, they said, and cried out in fear.
The disciples were struggling with the contrary wind, they had spent a very stressful day and now a sleepless night. At night (between three and six), in the middle of the sea, they were really terrified in seeing one coming towards them. They did not think of the possibility that it could be Jesus. Their vision is too human, and they believe in ghosts (Lk 24:37). The Risen Lord though, has overcome the force of chaos represented by the waves of the sea.
27. But at once Jesus called out to them, saying. ‘Courage! It is Me! Do not be afraid!’
The presence of Jesus drives away all fear (9:2, 22). In saying “It is Me” He evokes His identity (Ex 3:14) and manifests the power of God (Mk 14:62; Lk 24:39; Jn 8:58; 18:5-6). Fear is overcome by faith.
28. It was Peter who answered: ‘Lord, he said, ‘If it is You, tell me to come to You across the water’.
Peter seems to want still another confirmation of the presence of Jesus. He asks for a sign.
29. Jesus said, ‘Come’. Then Peter got out of the boat and started walking towards Jesus across the water.
Nevertheless, Peter is ready to run the risk, getting out of the boat and trying to walk on the agitated waves, in the midst of a strong wind (v. 24). He faces the risk of believing in the Word: ‘Come’.
30. But then noticing the wind, he took fright and began to sink: ‘Lord’, he cried, ‘save me!’
Perseverance is also necessary in the choice of faith. The contrary forces (the wind) are so many, that there is the risk of sinking. The prayer of petition saves him..
31. Jesus put out His hand at once and held him. ‘You have so little faith, He said, ‘why did you doubt?’
Peter is not left alone in his weakness. In the storms of Christian life we are not alone. God does not abandon us even if He apparently is absent and does nothing.
32. And as they got into the boat the wind dropped.
As soon as Jesus got in the boat the forces of evil cease. The force of hell shall not prevail over it.
33. The men in the boat bowed down before Him and said: ‘Truly, You are the Son of God.’
Now comes that profession of faith which had been prepared in the preceding episode of the multiplication of the loaves, purified by the experience of getting away from the Bread of eternal life (Jn 6:1-14). Now Peter can also confirm his brothers in faith, after the trial.
5. For those who wish to go deeper into the text
Jesus, man of prayer
Jesus prays in solitude and at night (Mt 14:23; Mk 1:35; Lk 5:16), during the time of meals (Mt 14:19; 15:36; 26:26-27). On the occasion of important events: for Baptism (Lk 3:21), before choosing the twelve (Lk 6:12), before teaching how to pray (Lk 11: 1; Mt 6:5); before the confession at Caesarea (Lk 9:18); in the Transfiguration (Lk 9: 28-29), in Gethsemane (Mt 26:36-44); on the Cross (Mt 27:46; Lk 23:46). He prays for His executioners (Lk 23:34); for Peter (Lk 22:32), for His disciples and for those who will follow Him (Jn 17:9-24). He also prays for Himself (Mt 26:39; Jn 17:1-5; Heb 5:7). He teaches to pray (Mt 6:5), He manifests a permanent relationship with the Father (Mt 11:25-27), sure that He never leaves Him alone (Jn 8:29), and always hears Him (Jn 11:22, 42; Mt 26:53). He has promised (Jn 14:16) to continue to intercede in heaven (Rom 8: 34; Heb 7:25; I Jn 2:1).
6. Oratio: Psalm 33
I will praise Yahweh from my heart;
let the humble hear and rejoice.
Proclaim with me the greatness of Yahweh,
let us acclaim His name together.
I seek Yahweh and He answers me,
frees me from all my fears.
Fix your gaze on Yahweh and your face will grow bright,
you will never hang your head in shame.
A pauper calls out and Yahweh hears,
saves him from all his troubles.
The angel of Yahweh encamps around those who fear Him,
and rescues them.
Taste and see that Yahweh is good.
How blessed are those who take refuge in Him.
Fear Yahweh, you His holy ones;
those who fear Him lack for nothing.
7. Contemplatio
Lord Jesus, sometimes we are full of enthusiasm and forget that You are the source of our joy. In the moments of sadness we do not seek You or we want Your miraculous intervention. Now we know that You never abandon us, that we should not fear. Prayer is also our force. Increase our faith. We are ready to risk our life for Your Kingdom.
Carmelite NGO Calls for Day of Prayer on June 5, 2011 - World Environment Day
Written byThe Carmelite NGO is inviting people around the globe to celebrate World Environment Day on June 5th with a special Day of Prayer. Materials for individuals or groups to celebrate the day can be obtained from the office of the Carmelite NGO or downloaded from their website www.carmelitengo.org.
Entitled "God Saw That It Was Good" the prepared reflection is based on the 1990s writings of Pope John Paul II's "Peace with God the Creator, Peace with All of Creation." The booklet, designed specifically for this day, can be downloaded from the website of the Carmelite NGO.
1) Opening prayer
Lord our God,
prompted by the Holy Spirit,
the church of Antioch sent Paul and Barnabas
on their missionary mission among pagans.
Let your Church everywhere send
good, zealous men and women as missionaries.
Fill them with the Holy Spirit and with faith,
that they may touch the hearts of people
and win them as disciples and friends
of Jesus Christ our Lord.
2) Gospel Reading - Matthew 10:7-13
Jesus said to his Apostles: “As you go, make this proclamation: 'The kingdom of heaven is at hand.' Cure the sick, raise the dead, cleanse lepers, drive out demons. Without cost you have received; without cost you are to give. Do not take gold or silver or copper for your belts; no sack for the journey, or a second tunic, or sandals, or walking stick. The laborer deserves his keep. Whatever town or village you enter, look for a worthy person in it, and stay there until you leave. As you enter a house, wish it peace. If the house is worthy, let your peace come upon it; if not, let your peace return to you."
3) Reflection
• Today is the feast of Saint Barnabas. The Gospel speaks about the teachings of Jesus to the disciples on how to announce the Good News of the Kingdom to “the lost sheep of Israel” (Mt 10:6). They have to a) cure the sick, raise the dead, cleanse the lepers, drive out devils (v. 8); b) announce what they have received gratuitously (v. 8); c) provide themselves with no gold or silver, no sandals, or staff, no sack, or a second tunic (v. 9), d) seek a house where they can be received until the end of the mission (v. 11); e) be bearers of peace (v. 13).
• At the time of Jesus there were various movements which, like Him, were seeking a new way of living and of living together with others. For example, John the Baptist, the Pharisees, the Essenes and others. Many of them formed communities of disciples (Jn 1:35; Lk 11:1; Acts 19:3) and had their missionaries (Mt 23:15). But there was a great difference! The Pharisees, for example, when they went on mission, provided for their needs. They thought that they could not trust the food that people would offer them because it was not always “ritually pure.” Because of this they always carried a sack and money so as to be able to take care of what they would eat. In this way, the observance of the law of purity, instead of helping to overcome divisions, weakened the living of community values even more. The proposal of Jesus is different. His method was seen in the counsels which He gives to the apostles when He sends them on mission. Through this instruction, He tries to renew and reorganize the communities of Galilee in a way that they would once again be the expression of the covenant, an example of the Kingdom of God.
• Matthew 10:7: The announcement that the kingdom of Heaven is at hand. Jesus invites the disciples to announce the Good News. They should say, “The kingdom of Heaven is close at hand!” What does it mean that the Kingdom is close at hand? It does not mean the closeness of time, in the sense that it is only a short time and then the Kingdom will come. “The Kingdom is close at hand” means that it is already within reach of the people, it is already “in your midst” (Lk 17:21). It is good to take a new look to be able to see its presence or proximity. The coming of the Kingdom is not the fruit of our observance, as the Pharisees wanted, but it becomes present in the actions which Jesus recommends to the Apostles: to cure the sick, to raise the dead, to cleanse the lepers, to drive out demons.
• Matthew 10:8: To cure, to raise, to purify, to drive out. The sick, the dead, the lepers, the possessed, were all excluded from living together with others and they were excluded in the name of God. They could not participate in the life of the community. Jesus orders the disciples to accept these people, to include them. The kingdom of God becomes present in these gestures of acceptance and inclusion. In these gestures of human gratuity is shown God’s love, which reconstructs communal living and mends interpersonal relationships.
• Matthew 10:9-10: Do not take anything. Unlike other missionaries, the Apostles can take nothing: “Provide yourselves with no gold or silver, not even with copper for your belts, with no sack for the journey or a spare tunic or footwear or a staff, for the laborer deserves his keep.” The only thing which you can and should take is peace (Mt 10:13). This means that they have to trust in the hospitality and sharing of the people, because the disciple who does not take anything with him and takes peace indicates that he trusts people. He believes that he will be received, and the people will feel appreciated, valued, and confirmed. The laborer has the right to his nourishment. In doing this, the disciple criticizes the laws of exclusion and recovers the ancient values of sharing and of community living.
• Matthew 10:11-13: To live together and to integrate oneself in the community. Arriving at a place, the disciples have to choose a house of peace and they should remain there until the end. They should not go from one house to the next, but rather live in a stable way. They should become members of the community and work for peace, that is, to reconstruct the human relationships which will favor peace. By means of this practice, they recover an ancient tradition of the people, they criticize the culture of accumulation, typical of the politics of the Roman Empire and they announce a new model of living together.
• Summary: The actions recommended by Jesus to announce the Kingdom are the following: accept the excluded, trust hospitality, encourage sharing, and live stably and in a peaceful way. If this happens, then we can and should cry out openly to the four corners of the world, “The Kingdom is among us!” To proclaim the Kingdom does not consist, in the first place, of teaching truth and doctrine, catechism and Canon Law, but to lead persons to a new way of living and of living together with others, to a new way of thinking and acting, starting with the Good News, brought by Jesus: God is Father and Mother, and therefore, we are all brothers and sisters.
4) Personal questions
•Why are all these attitudes recommended by Jesus signs of the Kingdom of God in our midst?
• How would you announce the Kingdom among us today? To whom would you need or want to announce it?
• In making this announcement, by being an example of the Kingdom in action, to go on this mission, it is an invitation to the hearer to come closer to Christ and the Church. Action goes hand-in-hand with knowledge and an understanding of what the community is about. What would be your next steps in bringing someone closer to the community, Jesus, and His Church?
• Do these instructions help us to discern true disciples of Jesus from those who use His name to distort the truth and build a big bank account for themselves?
For further knowledge
Many religious orders other than the Order of Carmelites, as communities, build on these missionary instructions of Jesus as well. The Benedictines take a vow of stability, to not move from place to place. Others, of the mendicant movement such as Franciscans and Dominicans, rely on the material support of others. Take some time today to look into and read about the various Orders and the ways they have chosen to announce the Kingdom of God in the world.
5) Concluding Prayer
Sing a new song to Yahweh,
for He has performed wonders,
His saving power is in His right hand and His holy arm. (Ps 98:1)
The Elective Chapter of the Carmelite Monastery of Allentown, USA, was held 5 May 2011. The following were elected:
- Prioress: Sr. M. Gertrude Schrey, O.Carm.
- 1st Councilor: Sr. M. Therese Raubuch, O.Carm.
- 2nd Councilor: Sr. Joseph M. Schouten, O.Carm.
- Director of Novices: Sr. M. Therese Raubuch, O.Carm.
- Sacristan: Sr. M. Veronica Korb, O.Carm.
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From 26 April to 1 May 2011, almost sixty students from all provinces, commissariats and delegations in Asia Australia Oceania Region gathered in Dilli, Timor Leste, for the second Regional Students Gathering. The gathering was organized and led by a team consisting of the regional formators Fr. Pedro Manilag, O.Carm. (Phil) and Fr. Bruce Clark, O.Carm. (Aust) and the international commission of JPIC.
This year, the gathering focused on topics of the International Justice, Peace and Integrity of Creation Commission and especially with regard to climate change. The speakers were Fr. Eduardo Agosta Scarel, O.Carm. (Cast-Arg), Fr. Albertus Herwanta, O.Carm. (General Councilor), Fr. Hariawan Adji, O.Carm.(Indo), Fr. Boniface Kimondolo, O.Carm. (Ken), Fr. Gilbert Sabado, O.Carm. (Phil) and Mr. Aderito de Jesus Soares (a Timorese lay man who was active in the Timorese anti-corruption movement).
After the conference ended the students prepared a statement and sent it to the Prior General and Provincials of the region proposing some activities for implementation that they had learned in the conference. The program ended with a cultural evening in which students from every province, commissariat and delegation gave a cultural performance.
Spanish group prepares to welcome Carmelite Youth (Madrid 2011)
Written byOn the 1st and 2nd of May last, the organizing team met to prepare the meeting for Carmelite youth during the World Youth Days which will be held on 17th August 2011 in Madrid (see citoc-online 27/2011). It reviewed the organization of the day and the invitation extended to all wishing to take part. It is important to formally register all groups from the different participating countries who will take part in the meeting on the 17th. Groups, together with the person responsible, can do so through http://www.ocarm.org/madrid2011. All youth groups linked to the Carmelite Family may join in the day. The meeting on the 17th will begin at 10.30 and end at 18.30. It will be held at the Colegio Hermano s Amorós-Marianistas de Madrid.
The Elective Chapter of the Carmelite Monastery of Valencia, Spain, was held 7 May 2011. The following were elected:
- Prioress: Sr. M. Auxiliadora Muñoz López, O.Carm.
- 1st Councilor: Sr. M. del Sagrario Lorite Beltrán, O.Carm.
- 2nd Councilor: Sr .M. Socorro Padin de la Vega, O.Carm.
- Director of Novices: Sr. M. del Sagrario Lorite Beltrán, O.Carm.
- Treasurer: Sr. M. del Sagrario Lorite Beltrán, O.Carm.
- Sacristan: Sr. M. Socorro Padin de la Vega, O.
The Elective Chapter of the Carmelite Monastery of Zaragoza, Spain, was held 3 May 2011. The following were elected:
- Prioress: Sr. Elena-Mª. Samper Samper, O.Carm.
- 1st Councilor: Sr. M. Pilar Bort Rubert, O.Carm.
- 2nd Councilor: Sr. M. Cinta Sosa Camacho, O.Carm.
- 3rd Councilor: Sr. M. Esperanza Escolano, O.Carm.
- 4th Couniclor: Sr. M. Aurora Palacios Holgueras, O.Carm.
- Director of Novices: Sr. M. Ana Wairimu, O.Carm.
- Treasurer: Sr. M. Elena Marco Rebollo, O.Carm.
- Sacristan: Sr. M. Eva Alina, O.Carm.
