Ordinary Time
1) Opening prayer
Almighty and ever-living God,
Your Spirit made us Your children,
confident to call You Father.
Increase Your Spirit within us
and bring us to our promised inheritance.
We ask this through our Lord Jesus Christ, Your Son,
who lives and reigns with You and the Holy Spirit,
one God, for ever and ever. Amen.
2) Gospel Reading
Children were brought to Jesus that he might lay his hands on them and pray. The disciples rebuked them, but Jesus said, "Let the children come to me, and do not prevent them; for the Kingdom of heaven belongs to such as these." After he placed his hands on them, he went away.
3) Reflection
• The Gospel today is very brief: only three verses. The Gospel describes how Jesus accepts the children.
• Matthew 19:13: The attitude of the disciples concerning the children. People brought little children to Jesus, for Him to lay His hands on them and pray. The disciples scolded the mothers. Why? Children were, as they were not long ago, kept to themselves. “Seen and not heard” as the saying goes. As has been said before, they were the insignificant of society. This was different than the laws of purity where it was important to avoid their getting close to Him and touching Him. It already had happened one time, when a leper touched Jesus. Jesus became unclean, impure and could no longer enter the city. He had to remain in deserted places (Mk 1:4-45).
• Matthew 19:14-15: Jesus’ attitude: He accepts and defends the life of the children. Jesus reproved the disciples and said, “Let the little children alone, and do not stop them from coming to Me, for it is to such as these that the Kingdom of Heaven belongs.” Jesus does not care about transgressing the norms which prevent fraternity and acceptance to be given to the little ones. The new experience of God the Father has marked the life of Jesus and gives Him new eyes to perceive and to value the relationships among people. Jesus gets on the side of the little ones, of the excluded, and takes on their defense. It is impressive when we see everything which the Bible says regarding the attitudes of Jesus in defense of the life of the children, of the little ones:
a) To give thanks for the Kingdom present in the little ones. Jesus’ joy is great when He sees that the children, the little ones, understand the things of the Kingdom which He announced to the people. “Father, I thank You!” (Mt 11:25-26) Jesus recognizes that the little ones understand more about the things of the Kingdom than the doctors!
b) To defend the right to shout or cry out. When Jesus entered the Temple, He upset the tables of the money changers, and the children were those who shouted, “Hosanna to the Son of David!” (Mt 21:15). Criticized by the high priests and the Scribes, Jesus defends them and in His defense He recalls the Scriptures (Mt 21:16).
c) To identify with the little ones. Jesus embraces the little ones and identifies Himself with them. Anyone who accepts a little one accepts Jesus (Mk 9:37). “Insofar as you have done it to one of the least of these brothers of Mine, you did it to Me”. (Mt 25:40).
d) To accept and not to scandalize. One of the hardest words of Jesus is against those who are a cause of scandal for the little ones, that is, who are the reason why the little ones no longer believe in God. Because of this, it would have been better for them to be thrown into the sea with a millstone around their neck (Lk 17:1-2; Mt 18:5-7). Jesus condemns the system, both the political one as well as the religious one, which causes the little ones, the humble people, to lose faith in God.
e) To become like children. Jesus asks His disciples to become like children and to accept the Kingdom as children do. Without this, it is impossible to enter the Kingdom (Lk 9:46-48). It indicates that the children are teachers of the adults. That was not normal. We are accustomed to the contrary.
f) To accept and to touch. (Today’s Gospel). The mothers with their children who get close to Jesus to ask Him to bless the children. The Apostles react and drive them away. Jesus corrects the adults and accepts the mothers with the children. He touches the children and embraces them. “Let the little children come to Me, and do not stop them!” (Mk 10:13-16; Mt 19:13-15).
g) To accept and to take care. Many are the children and the young people whom He accepts, takes care of and raises from the dead: the twelve year-old daughter of Jairus, (Mk 5:41-42), the daughter of the Canaanite woman (Mk 7:29-30), the son of the widow of Nain (Lk 7:14-15), the epileptic child (Mk 9:25-26), the son of the Centurion (Lk 7:9-10), the son of the public officer (Jn 4:50), the boy with five loaves of bread and two fishes (Jn 6:9).
4) Personal questions
• Children: what have you learned from children throughout the years of your life? And what do children learn about God, about Jesus and His life, from you?
• Which image of Jesus do I give to children? A severe God, a good God, a distant or absent God?
5) Concluding Prayer
Lord, give me back the joy of Your salvation,
sustain in me a generous spirit.
I shall teach the wicked Your paths,
and sinners will return to You. (Ps 51:12-13)
Ordinary Time
1) Opening prayer
Almighty and ever-living God,
Your Spirit made us Your children,
confident to call You Father.
Increase Your Spirit within us
and bring us to our promised inheritance.
We ask this through our Lord Jesus Christ, Your Son,
who lives and reigns with You and the Holy Spirit,
one God, for ever and ever. Amen.
2) Gospel Reading - Matthew 19:3-12
Some Pharisees approached Jesus, and tested him, saying, "Is it lawful for a man to divorce his wife for any cause whatever?" He said in reply, "Have you not read that from the beginning the Creator made them male and female and said, For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh? So they are no longer two, but one flesh. Therefore, what God has joined together, man must not separate." They said to him, "Then why did Moses command that the man give the woman a bill of divorce and dismiss her?" He said to them, "Because of the hardness of your hearts Moses allowed you to divorce your wives, but from the beginning it was not so. I say to you, whoever divorces his wife (unless the marriage is unlawful) and marries another commits adultery." His disciples said to him, "If that is the case of a man with his wife, it is better not to marry." He answered, "Not all can accept this word, but only those to whom that is granted. Some are incapable of marriage because they were born so; some, because they were made so by others; some, because they have renounced marriage for the sake of the Kingdom of heaven. Whoever can accept this ought to accept it."
3) Reflection
Context. Up to chapter 18 Matthew has shown how the discourses of Jesus have marked the different phases of the progressive constitution and formation of the community of disciples around their Master. Now in chapter 19, this small group withdraws from the territory of Galilee and arrives in the territories of Judea. The call of Jesus that involves His disciples advances more until the decisive choice: the acceptance or rejection of the person of Jesus. Such a phase takes place along the road that leads to Jerusalem (chapters 19-20), and finally with the arrival in the city and at the Temple (chapters 21-23). All of the encounters that Jesus experiences in the course of these chapters take place during this journey from Galilee to Jerusalem.
• The encounter with the Pharisees. Passing through Transjordan (19:1) the first encounter is with the Pharisees and the theme of Jesus’ discussion with them becomes a reason for reflection for the group of the disciples. The question of the Pharisees concerns divorce and challenges Jesus. The Pharisees want to accuse Jesus because of His teaching. Matthew considers it “testing Him,” “a way of tempting Him.” The question is really a crucial one: “Is it against the Law for a man to divorce his wife on any pretext whatsoever?” (19:3). The malicious attempt of the Pharisees to interpret the text of Deut 24:1 to place Jesus in difficulty does not escape the attention of the reader: “Suppose a man has taken a wife and consummated the marriage, but she has not pleased him and he has found some impropriety of which to accuse her, he has, therefore, made out a writ of divorce for her and handed it to her and then dismissed her from his house.” This text had given cause, throughout the centuries, for innumerable discussions: to admit divorce for any reason whatsoever; to request a minimum of bad behavior, is a true adultery.
• It is God who unites. Jesus responds to the Pharisees having recourse to Gen 2:24, which presents the question about the primary will of God, the Creator. The love that unites man to woman, comes from God and because of its origin, it unifies and cannot be separated. If Jesus quotes Gn 2:24: “This is why a man leaves his father and mother and becomes attached to his wife and they become one flesh” (19:5), it is because he wants to underline a particular and absolute principle: it is the creating will of God that unites man and woman. When a man and a woman unite together in marriage, it is God who unites them; the term “coniugi” - couple – comes from the verb joined together, to unite, that is to say, that the joining together of the two partners sexually is the effect of the creative word of God. Jesus’ response to the Pharisees reaches its summit: marriage is indissoluble from its original constitution. Jesus continues this time drawing from Mal 2:13-16: to repudiate the wife is to break the covenant with God and according to the prophets this covenant has to be lived, above all, by the spouses in their conjugal union (Hos 1-3; Isa 1: 21-26; Jer 2:2; 3:1,6-12; Ezek 16; 23; Isa 54:6-10; 60-62). Jesus’ response appears as a contradiction to the Law of Moses which grants the possibility of granting a writ of divorce. To justify His response Jesus reminds the Pharisees, “If Moses gave this possibility it is because you were so hardhearted” (v. 8), more concrete, because of your lack of acceptance to the Word of God. The Law of Gen 1:26; 2:24 had never been modified, but Moses was obliged to adapt it to an attitude of indocility. The first marriage was not annulled by adultery. To contemporary man, and particularly to the ecclesial community, the word of Jesus clearly says that there should be no divorces. Nevertheless, we see that there are; in pastoral life divorced people are accepted. The possibility of entering into the Kingdom is always open to them. The reaction of the disciples is immediate: “If that is how things are between husband and wife, it is advisable not to marry” (v. 10). Jesus’ response continues to uphold the indissolubility of matrimony, impossible for the human mentality but possible for God. The eunuch of whom Jesus speaks is also not the one who is unable to generate but the one who, separated from his wife, continues to live in continence. He remains faithful to the first conjugal bond: he is a eunuch as regards all other women.
4) Personal questions
• With regard to marriage, do we know how to accept the teaching of Jesus with simplicity, without adapting it to our own choice to be comfortable?
• The evangelical passage has reminded us that the design of the Father for man and for woman is a wonderful project of love. Are you aware that love has an essential law: it implies the total and full gift of one’s own person to the other?
5) Concluding Prayer
God, create in me a clean heart,
renew within me a resolute spirit,
do not thrust me away from Your presence,
do not take away from me Your spirit of holiness. (Ps 51:10-11)
Ordinary Time
1) Opening prayer
Almighty and ever-living God,
Your Spirit made us Your children,
confident to call You Father.
Increase Your Spirit within us
and bring us to our promised inheritance.
We ask this through our Lord Jesus Christ, Your Son,
who lives and reigns with You and the Holy Spirit,
one God, for ever and ever. Amen.
2) Gospel Reading - Matthew 18:21-19:1
Peter approached Jesus and asked him, "Lord, if my brother sins against me, how often must I forgive him? As many as seven times?" Jesus answered, "I say to you, not seven times but seventy-seven times. That is why the Kingdom of heaven may be likened to a king who decided to settle accounts with his servants. When he began the accounting, a debtor was brought before him who owed him a huge amount. Since he had no way of paying it back, his master ordered him to be sold, along with his wife, his children, and all his property, in payment of the debt. At that, the servant fell down, did him homage, and said, 'Be patient with me, and I will pay you back in full.' Moved with compassion the master of that servant let him go and forgave him the loan. When that servant had left, he found one of his fellow servants who owed him a much smaller amount. He seized him and started to choke him, demanding, 'Pay back what you owe.' Falling to his knees, his fellow servant begged him, 'Be patient with me, and I will pay you back.' But he refused. Instead, he had the fellow servant put in prison until he paid back the debt. Now when his fellow servants saw what had happened, they were deeply disturbed, and went to their master and reported the whole affair. His master summoned him and said to him, 'You wicked servant! I forgave you your entire debt because you begged me to. Should you not have had pity on your fellow servant, as I had pity on you?' Then in anger his master handed him over to the torturers until he should pay back the whole debt. So will my heavenly Father do to you, unless each of you forgives his brother from his heart." When Jesus finished these words, he left Galilee and went to the district of Judea across the Jordan.
3) Reflection
• In yesterday’s Gospel we have heard the words of Jesus concerning fraternal correction (Mt 18:15-20). In the Gospel today (Mt 19:21-39) the central theme is pardon and reconciliation.
• Matthew 18:21-22: Forgive seventy times seven! Before the words of Jesus on fraternal correction and reconciliation, Peter asks, “How often must I forgive? Seven times?” Seven is a number which indicates perfection and, in the case of Peter’s proposal, seven is synonymous with always. But Jesus goes beyond. He eliminates whatever possible limitation there may be to pardon: “Not seven, I tell you, but seventy-seven times”. It is as if He would say “Always, Peter! Even seventy seven times! Always!” This is because there is no proportion between God’s love for us and our love for our brother. Here we recall the episode of the Old Testament of Lamech: “Lamech says to his wives, Adah and Zillah, hear my voice; listen to what I say: I killed a man for wounding me, a boy for striking me. Sevenfold vengeance for Cain, but seventy-sevenfold for Lamech” (Gen 4:23-24). The task of the communities is to reverse the process of the spiral of violence. In order to clarify His response to Peter, Jesus tells them the parable of pardon without limits.
• Matthew 18:23-27: The attitude of the master. This parable is an allegory, that is, Jesus speaks about a master, but thinks of God. This explains the enormous contrasts in the parable. As we will see, although it is a question of daily ordinary things, there is something in this story which does not take place in daily life. In the story which Jesus tells, the master follows the norms of the law or rights of that time. It was his right to take a laborer with all his family and to keep him in prison until he had paid his debt carrying out his work as a slave. But in response to the request of the debtor servant, the master forgives the debt. What strikes us is the amount: ten thousand talents! One talent was equal to 35 kg, and so according to the estimate made, ten thousand talents were equal to 350 tons of gold. Even if the debtor and his family had worked their whole life, they would never have been able to earn 350 tons of gold. The extreme estimate is made on purpose. Our debt before God is countless and unpayable!
• Matthew 18:28-31: The attitude of the laborer. As soon as he went out, that servant found a fellow servant who owed him one hundred denarii, and he seized him by the throat and began to throttle him, saying, “ Pay what you owe!” This servant owed him one hundred denarii; that is the salary of one hundred days of work. Some have estimated that it was a question of 30 grams of gold. There was no comparison between the two! But this makes us understand the attitude of the laborer: God forgives him 350 tons of gold and he is not able to forgive 30 grams of gold. Instead of forgiving, he does to the companion what the master could have done to him, but did not do it. He puts his companion in prison according to the norms of the law until he has paid his debt. This is an inhuman attitude, which also strikes the other companions. Seeing what had happened, the other servants were sad and went to report to their master everything which had happened. We also would have done the same; we would also have had the same attitude of disapproval.
• Matthew 18:32-35: The attitude of God “Then the master called that man and said to him: “You wicked servant! I have forgiven you all your debt because you appealed to me. Were you not bound then to have pity on your fellow-servant just as I had pity on you? And, angry, the master handed him over to the torturers till he should pay all his debt.” Before God’s love who pardons gratuitously our debt of 350 tons of gold, it is more than fair that we should forgive our brother who has a small debt of 30 grams of gold. God’s forgiveness is without limit. The only limit for the gratuity of God’s mercy comes from us, from our incapacity to forgive our brothers! (Mt 18:34). This is what we say and ask for in the Our Father: “Forgive us our offenses as we forgive those who offend us” (Mt 6:12-15).
The community: an alternative place of solidarity and fraternity. The society of the Roman Empire was hard and heartless, without any space for the little ones. They sought some refuge for the heart and did not find it. The synagogues were very demanding and did not offer a place for them. In the Christian communities, the rigor of some concerning the observance of the Law in daily life followed the same criteria as society and as the synagogue. Thus, in the communities, the same divisions which existed in society and in the synagogue, between rich and poor, dominion and submission, man and woman, race and religion, began to appear. The community, instead of being a place of acceptance, became a place of condemnation. By uniting the words of Jesus, Matthew wants to enlighten the followers of Jesus, in order that the communities may be an alternative place of solidarity and of fraternity. They should be Good News for the poor.
4) Personal questions
• To forgive. There are people who say, “I forgive, but I do not forget!” And I? Am I able to imitate God?
• Jesus gives us the example. At the time of death He asks pardon for His murderers (Lk 13:34). Am I capable of imitating Jesus?
• The laborer acted out of fear in the moment rather than generosity and forgiveness. How often, perhaps in “office politics”, do we do the same thing? What is the better way?
5) Concluding Prayer
From the rising of the sun to its setting,
praised be the name of Yahweh!
Supreme over all nations is Yahweh,
supreme over the heavens His glory. (Ps 113:3-4)
Durante el Capítulo General, encuentro internacional que tiene lugar cada seis años, se elige a un hermano como Vice Prior General de la Orden. Su misión es trabajar en estrecha relación con el Prior General ayudándolo en su oficio y representándolo en su ausencia como Vicario. Además, el Vice Prior General coordina el trabajo del Consejo General y organiza la administración de la Curia.
En el último Capítulo General fue elegido Vice Prior General el P. Franciscus Xavarius Hariawan Adji, O. Carm, para un mandato de seis años, de 2025 a 2031.
Ordinary Time
1) Opening prayer
Almighty and ever-living God,
Your Spirit made us Your children,
confident to call You Father.
Increase Your Spirit within us
and bring us to our promised inheritance.
We ask this through our Lord Jesus Christ, Your Son,
who lives and reigns with You and the Holy Spirit,
one God, for ever and ever. Amen.
2) Gospel Reading - Matthew 18:15-20
Jesus said to his disciples: "If your brother sins against you, go and tell him his fault between you and him alone. If he listens to you, you have won over your brother. If he does not listen, take one or two others along with you, so that every fact may be established on the testimony of two or three witnesses. If he refuses to listen to them, tell the Church. If he refuses to listen even to the Church, then treat him as you would a Gentile or a tax collector. Amen, I say to you, whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven. Again, amen, I say to you, if two of you agree on earth about anything for which they are to pray, it shall be granted to them by my heavenly Father. For where two or three are gathered together in my name, there am I in the midst of them."
3) Reflection
• In the Gospel of today and of tomorrow we read and meditate on the second half of the Discourse on the Community. Today’s Gospel speaks about fraternal correction (Mt 18:15-18) and of prayer in common (Mt 18:19-20). The Gospel of tomorrow speaks about pardon (Mt 18:21-22) and presents the parable of pardon without limitations (Mt 18:23-35). The key word in this second part is “to forgive”. The accent is on reconciliation. In order that there may be reconciliation which will allow the little ones to return, it is important to know how to dialogue and to forgive, because the foundation of fraternity is the gratuitous love of God. It is only in this way that the community will be a sign of the Kingdom. It is not easy to forgive. There is a certain grief which continues to strike the heart as with a hammer. There are those who say, “I forgive, but I do not forget!” There is resentment, tensions, clashes, diverse opinions, and offenses, provocations which render pardon and reconciliation difficult.
• The organization of the words of Jesus in the five Great Discourses of the Gospel of Matthew indicates that at the end of the first century, the communities had very concrete forms of catechesis. The Discourse of the Community (Mt 18:1-35), for example, gives updated instructions of how to proceed in case of any conflict among the members of the community and how to find criteria to solve the conflicts. Matthew gathers together those sayings of Jesus which can help the communities of the end of the first century to overcome the two more acute problems which they had to face at that moment, that is, the exodus of the little ones because of the scandal given by some and the need to dialogue in order to overcome the rigor of others in accepting the little ones, the poor, in the community.
• Matthew 18:15-18: Fraternal correction and the power to forgive. These verses give simple norms of how to proceed in case of conflicts in the community. If a brother or a sister should sin, if they had behavior not in accordance to the life of the community, they should not be denounced immediately. First, it is necessary to try to speak with them alone. Then it is necessary to try to know the reasons of the other. If no results are obtained, then it is necessary to take two or three persons of the community to see if it is possible to obtain some result. Only in extreme cases is it necessary to expose the problem to the whole community. If the person refuses to listen to the community, then they should be considered by you as “a sinner or a pagan”, that is, as someone who is not part of the community. Therefore, it is not you who excludes, but it is the person himself/herself who excludes himself/herself. The community gathered together only verifies or ratifies the exclusion. The grace to be able to forgive and to reconcile in the name of God was given to Peter (Mt 16:19), to the Apostles ( Jn 20: 23) and, here in the Discourse on the Community, to the community itself (Mt 18:18). This reveals the importance of the decisions which the community assumes in regard to its members.
• Matthew 18:19: Prayer in common. The exclusion does not mean that the person is abandoned to his/her own fate. No! The person may be separated from the community, but will never be separated from God. In the case in which the conversation in the community does not produce any result, and the person does not want to be integrated in the life of the community, there still remains the last possibility to remain together with the Father to obtain reconciliation, and Jesus guarantees that the Father will listen: “If two of you agree to ask anything at all, it will be granted to you by My Father in Heaven; for where two or three meet in My Name, I am there among them”.
• Matthew 18:20: The presence of Jesus in the community. The reason of the certainty of being heard by the Father is the promise of Jesus: “Because where there are two or three who meet in My name, I am there among them!” Jesus is the center, the axis, of the community, and, as such, together with the community, will always be praying with us to the Father, in order that He may grant the gift of the return of the brother or the sister who have excluded themselves.
4) Personal questions
• Why is it so difficult to forgive? In our community, is there some space for reconciliation? In which way?
• Jesus says: "For wherever there are two or three who meet in My Name, I am also there among them”. What does this mean for us today?
• What is the balance between forgiveness and the protection of others which we have responsibility for? Both as individuals and as a society or community, what does it mean to forgive, forget, and still protect the vulnerable?
5) Concluding Prayer
Praise, servants of Yahweh,
praise the name of Yahweh.
Blessed be the name of Yahweh,
henceforth and for ever. (Ps 113:1-2)
Ordinary Time
1) Opening prayer
Almighty and ever-living God,
Your Spirit made us Your children,
confident to call You Father.
Increase Your Spirit within us
and bring us to our promised inheritance.
We ask this through our Lord Jesus Christ, Your Son,
who lives and reigns with You and the Holy Spirit,
one God, for ever and ever. Amen.
2) Gospel Reading - Matthew 18:1-5, 10, 12-14
The disciples approached Jesus and said, “Who is the greatest in the Kingdom of heaven?” He called a child over, placed it in their midst, and said, “Amen, I say to you, unless you turn and become like children, you will not enter the Kingdom of heaven. Whoever becomes humble like this child is the greatest in the Kingdom of heaven. And whoever receives one child such as this in my name receives me. “See that you do not despise one of these little ones, for I say to you that their angels in heaven always look upon the face of my heavenly Father. What is your opinion? If a man has a hundred sheep and one of them goes astray, will he not leave the ninety-nine in the hills and go in search of the stray? And if he finds it, amen, I say to you, he rejoices more over it than over the ninety-nine that did not stray. In just the same way, it is not the will of your heavenly Father that one of these little ones be lost.”
3) Reflection
• Here, in Chapter 18 of the Gospel of Matthew begins the fourth great discourse on the New Law, the discourse on the community. As has already been said before (on Monday of the 10th week of the year), the Gospel of Matthew, written for the communities of the Christian Jews of Galilee and Syria, presents Jesus as the new Moses. In the Old Testament, the Law of Moses was codified in the five books of the Pentateuch. Imitating the ancient model, Matthew represents the New Law in five great discourses: (a) The Sermon on the Mount (Mt 5:1-7, 29); (b) the discourse on the mission (Mt 10:1-42); (c) The discourse on the parables (Mt 13:1-52); (d) The discourse on the community (Mt 18:1-35); (e) The discourse on the future of the Kingdom (Mt 24:1-25,46). The narrative parts which are inserted among the five discourses describe the practice of Jesus and show how He practiced and embodied the New Law in His life.
• The Gospel today gives the first part of the discourse on the community (Mt 18:1-14) which has as key word “the little ones”. The little ones are not only the children, but also the poor, those who are not important in society and in the community, and also the children. Jesus asks that these “little ones” should always be the center of the concern of the communities because “The Father in Heaven does not will that one of these little ones should be lost” (Mt 18:14).
• Matthew 18:1: The question of the disciples which provokes the teaching of Jesus. The disciples want to know who is greater in the Kingdom. The simple fact of this question reveals that they have not understood anything or very little of the message of Jesus. The whole discourse on the community is given in order to make them understand that among the followers of Jesus the spirit of service should prevail, the gift of self, of pardon, of reconciliation and of gratuitous love, without seeking one’s own interest and one’s own advancement.
• Matthew 18:2-5: The fundamental criterion: the little one and the greater one. The disciples ask for a criteria so as to be able to measure the importance of the people in the community: “Who is the greater in the Kingdom of Heaven?” Jesus answers that it is the little ones! The little ones are not socially important; they do not belong to the world of the powerful. The disciples have to become children. Instead of growing up, to the heights, they must grow down and toward the periphery, where the poor and the little ones live. In this way, they will be greater in the Kingdom! The reason is the following: “Anyone who receives one of these little ones receives Me”. Jesus identifies Himself with them. The love of Jesus for the little ones cannot be explained. Children have no merit. It is the complete gratuity of the love of God which manifests itself and asks to be imitated in the community of those who call themselves disciples of Jesus.
• Matthew 18:6-9: Do not scandalize the little ones. These four verses concerning the scandal to little ones are omitted from today’s Gospel. We give a brief commentary on them. To scandalize the little ones means this: to be the cause for them to lose their faith in God and to abandon the community. Matthew keeps a very hard saying of Jesus: “Anyone who scandalizes even one of these little ones who believe in Me, it would be better for him to have a mill stone tied around his neck and then be thrown into the sea”. It is a sign that at that time many little ones no longer identified themselves with the community and sought another refuge. And today, in Latin America, for example, every year approximately three million people abandon the historical Church and go to the Evangelical churches. This is a sign that they do not feel at home among us. What is lacking in us? What is the cause of this scandal to the little ones? In order to avoid the scandal, Jesus orders them to cut off their foot or take out their eye. This sentence cannot be taken literally. It means that we should be very firm, strict in fighting against any scandal which draws the little ones away. We cannot, in any way, allow that the little ones feel marginalized in our community, because in this case, the community would not be a sign of the Kingdom of God.
• Matthew 18:10-11: The angels of the little ones see the face of the Father. Jesus recalls Psalm 91. The little ones take Yahweh as their refuge and make the most High their fortress (Ps 91:9) and because of this, “No disaster can overtake you, no plague come near your tent; He has given angels orders about you to guard you wherever you go. They will carry you in their arms in case you trip over a stone” (Ps 91:10,12).
• Matthew 18:12-14: The parable of the one hundred sheep. According to Luke, this parable reveals the joy of God on the conversion of a sinner (Lk 15: 3-7). According to Matthew, it reveals that the Father does not want even one of the little ones to be lost. In other words, the little ones should be the pastoral priority of the community, of the Church. They should be in the center of the concern of all. Love for the little ones and the excluded should be the axis of the community of those who want to follow Jesus, because it is in this way that the community becomes the proof of the gratuitous love of God, who accepts all.
4) Personal questions
• Who are the poorest people of our neighborhood? Do they participate in our community? Do they feel at home or do they find in us a cause to withdraw?
• God the Father does not want any of the little ones to get lost. What does this mean for our community?
• Should the pastor of a community spend his time on the “little ones” in the community, the poor and neglected, or on the rich who might be able to provide for the economics of the community? Is there a balance, or is “balance” just another word for compromise – a compromise on Jesus’ instructions? Does your answer also apply to members of the community as well?
• Many who leave the Church do so because of disagreement over teachings, such as the Church’s stand on abortion or remarriage. Some believe that there is no such thing as sin. How could, or should, the community bring these “lost sheep” back, without sacrificing the truth?
5) Concluding Prayer
Your instructions are my eternal heritage,
they are the joy of my heart.
I devote myself to obeying Your statutes,
their recompense is eternal. (Ps 119:111-112)
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Ordinary Time
1) Opening prayer
Almighty and ever-living God,
your Spirit made us Your children,
confident to call You Father.
Increase your Spirit within us
and bring us to our promised inheritance.
We ask this through our Lord Jesus Christ, Your Son,
who lives and reigns with You and the Holy Spirit,
one God, for ever and ever. Amen.
2) Gospel Reading - John 12:24-26
Jesus said to his disciples: "Amen, amen, I say to you, unless a grain of wheat falls to the ground and dies, it remains just a grain of wheat; but if it dies, it produces much fruit. Whoever loves his life loses it, and whoever hates his life in this world will preserve it for eternal life. Whoever serves me must follow me, and where I am, there also will my servant be. The Father will honor whoever serves me."
3) Reflection
• This passage contains solemn and crucial words concerning the method by which the mission of Jesus and His disciples “produces much fruit.” This solemn and central declaration of Jesus; “unless a wheat grain falls into the ground and dies, it remains only a single grain; but if it dies, it yields a large harvest” (v. 24), is inserted in the narrative of 12:12-36 where the encounter of Jesus as Messiah with Israel and the rejection by the Jews of His messianic proposal is told. What are the principal themes that describe the messianism of Jesus? The Jews expected a messiah who would be a powerful king, who would continue with the royal style of David and would restore to Israel its glorious past. Instead, Jesus, places in the center of His messianism the gift of His life and the possibility given to humanity of accepting God’s plan for His life.
• The story of a seed. The gift of His life, as a crucial characteristic of His messianism. Jesus outlines it with a mini parable. He describes a central and decisive event of His life drawing from the agricultural environment, where He takes the images to render His parables interesting and immediate. It is the story of a seed: a small parable to communicate with the people in a simple and transparent way: a seed begins its course or journey in the dark matter of the earth, where it is suffocated and withers but in the spring it becomes a green stalk and in the summer a spike charged with grain. The focal points of the parable are both the production of much fruit and the finding of eternal life. The seed that breaks through the darkness of earth has been interpreted by the early Fathers of the Church as a symbolical reference to the Incarnation of the Son of God. In the ground it seems that the vital force of the seed is destined to get lost because the seed withers and dies. But then the surprise of nature: in the summer when the spikes turn golden, the profound secret of that death is revealed. Jesus knows that death is becoming imminent, threatens His person, even though he does not see it as a beast that devours. It is true that it has the characteristics of darkness and of being ripped, but for Jesus it contains the secret force typical of child birth, a mystery of fecundity and of life. In the light of this vision one can understand another expression used by Jesus: “Anyone who loves his life will lose it and anyone who hates his own life in this world will preserve it for eternal life.” Anyone who considers his own life as a cold property to be lived in egoism is like a seed enclosed in itself and without any hope for life. On the contrary, if one who “hates his life,” a very sharp semitic expression, it is only then that life becomes creative: it is a source of peace, of happiness and of life. It is the reality of the seed that sprouts. But the reader can also see in the mini parable of Jesus another dimension: that of the “Passover.” Jesus knows that in order to lead humanity to the threshold of divine love He has to go through the dark way of death on the cross. On the trail of this life the disciple also faces his own “hour”, that of death, with the certainty that it will lead to eternal life, that is to say, to full communion with God.
• In synthesis. The story of the seed is that of dying in order to multiply itself; its function is that of service to life. The annihilation of Jesus is comparable to the seed of life buried in the earth. In Jesus’ life, to love is to serve and to serve is to lose oneself in the life of others, to die to oneself in order to allow others to live. While His “hour” is approaching, the conclusion of His mission, Jesus assures His own with the promise of a consolation and of a joy without end, accompanied by every type of disturbance or trouble. He gives the example of the seed that has to wither and of the woman who has to endure the pangs of childbirth. Christ has chosen the cross for Himself and for His own: anyone who wants to be His disciple is called to share the same path. He always spoke to His disciples in a radical way: “Anyone who wants to save his life will lose it; but anyone who loses his life for My sake, will save it” (Lk 9: 24).
4) Personal questions
• Does your life express the gift of yourself? Is it a seed of love that makes love be born? Are you aware that in order to be a seed of joy, so that there will be joy in the wheat grain, the moment of sowing is necessary?
• Can you say that you have chosen the Lord if later you do not embrace the cross with Him? When the hard struggle breaks out in you between “yes” or “no,” between courage and fear, between faith and unbelief, between love and egotism, do you feel lost, thinking that such temptations are not suitable for those who follow Jesus?
5) Concluding Prayer
All goes well for one who lends generously,
who is honest in all his dealing;
for all time to come he will not stumble,
for all time to come the upright will be remembered. (Ps 112:5-6)
The transfiguration of Jesus: the cross on the horizon
The passion that leads to glory
Mark 9:2-10
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 the reading:
On this solemnity, the Church meditates on the Transfiguration of Jesus in the presence of the three disciples who joined Him on the mountain. The Transfiguration takes place after the first announcement of the death of Jesus (Lk 9:21-22). This announcement had confused the disciples, especially Peter. When we take a close look at the small details, we see that the text describes the transfiguration in a way that makes us aware of how this unusual experience of Jesus was able to help the disciples overcome the crisis in which they found themselves. As we read, let us try to pay attention to the following: How did the transfiguration take place and what was the reaction of the disciples to this experience?
b) A division of the text to help our reading:
Mark 9:2-4: The Transfiguration of Jesus in the presence of His disciples
Mark 9:5-6: Peter’s reaction to the transfiguration
Mark 9:7-8: The voice from heaven that explains the meaning of the Transfiguration
Mark 9:9-10: Keeping secret what they had seen
c) Text:
After six days Jesus took Peter, James, and his brother John, and led them up a high mountain apart by themselves. And he was transfigured before them, and his clothes became dazzling white, such as no fuller on earth could bleach them. Then Elijah appeared to them along with Moses, and they were conversing with Jesus. Then Peter said to Jesus in reply, "Rabbi, it is good that we are here!
Let us make three tents: one for you, one for Moses, and one for Elijah." He hardly knew what to say, they were so terrified. Then a cloud came, casting a shadow over them; from the cloud came a voice, "This is my beloved Son. Listen to him." Suddenly, looking around, they no longer saw anyone but Jesus alone with them. As they were coming down from the mountain, he charged them not to relate what they had seen to anyone, except when the Son of Man had risen from the dead. So they kept the matter to themselves, questioning what rising from the dead meant.
3. A moment of prayerful silence
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 did you like most or that touched you most? Why?
b) How does the transfiguration take place and what is the disciples’ reaction to this experience?
c) Why does the text present Jesus with brilliant clothes while He is speaking with Moses and Elijah? Who are Moses and Elijah for Jesus? Who are they for the disciples?
d) What is the message of the voice from heaven for Jesus? And what is the message for the disciples?
e) How can we transfigure, today, our personal and family life and the life of the community in our area?
5. For those who wish to go deeper into the theme
a) The context then and now
The foretelling of the passion sank the disciples into a deep crisis. They lived among the poor, but in their minds they were confused, lost as they were in the propaganda of the government and of the official religion of their time (Mk 8:15). The official religion taught that the Messiah would be glorious and victorious! That is why Peter reacts strongly against the cross (Mk 8:32). Someone condemned to die on the cross could not be the Messiah, rather, according to the Law of God, he had to be considered “cursed by God” (Deut 21:22-23). In these circumstances, the experience of the transfiguration of Jesus was able to help the disciples overcome the trauma of the Cross. In fact, at the Transfiguration, Jesus appears in glory and speaks with Moses and Elijah of His Passion and Death (Lk 9:31). The journey towards glory, then, is through the cross.
In the 70’s, when Mark is writing his Gospel, the Cross was a great obstacle for the Jews to accept Jesus as the Messiah. How could it be that one crucified, one who died as one marginalized, was the great Messiah expected for centuries by the people? The cross was an obstacle to believing in Jesus. "The cross is a scandal," they said (1Cor 1:23). The community did not know how to respond to the critical questions put to them by the Jews. One of the great efforts of the early Christians was that of assisting people to see that the cross was neither scandal nor madness, but rather the expression of the power and wisdom of God (1Cor 1:22-31). Mark’s Gospel contributes to that effort. He uses texts from the Old Testament to describe the scene of the Transfiguration. He shed light on the events of the life of Jesus and shows that Jesus fulfills the prophecies and that the Cross is the way that leads to glory. It was not just the cross of Jesus that was a problem! In the 70’s, the cross of persecution was part of everyday life for Christians. In fact, just shortly before, Nero had launched his persecution and many died. Today, too, many people suffer because they are Christians and because they live the Gospel. How do we approach the cross? What does it mean? With these questions in mind we meditate and comment on the text of the transfiguration.
b) A commentary on the text:
Mark 9:2-4: Jesus looks different.
Jesus goes up a high mountain. Luke adds that He goes there to pray (Lk 9:28). There, on the summit of the mountain, Jesus appears in glory in the presence of Peter, James and John. Together with Him appear Moses and Elijah. The high mountain recalls Mount Sinai, where in times past, God had made known His will to the people by presenting the law to Moses. The white clothes of Jesus recall Moses shrouded in light as he speaks to God on the mountain and as he receives the law from God (cf. Ex 34:29-35). Elijah and Moses, the two great authorities of the Old Testament, speak with Jesus. Moses represents the law and Elijah the prophets. Luke says that they talked about the death of Jesus in Jerusalem (Lk 9:31). Thus it was clear that the Old Testament, both the law and the prophets, taught that the way to glory is through the cross (Cf. Isa 53).
Mark 9:5-6: Peter likes what is happening but does not understand.
Peter likes what is going on and wants this pleasing moment on the mountain to last, despite being terrified. He suggests building three tents. Mark says that Peter was afraid and did not know what he was saying, and Luke adds that the disciples were sleepy (Lk 9:32). For them, as for us, it is difficult to understand the Cross!
The description of the transfiguration begins with an affirmation: “Six days later”. What six days are these? Some scholars explain this phrase thus: Peter wants to build three tents, because it was the sixth day of the feast of tents. This was a very popular feast of six days that celebrated the gift of the Law of God and the forty years spent in the desert. To recall these forty years, the people had to spend six days in temporary tents. That is why it was called the Feast of the Tents. If they could not celebrate the whole six days, they had to celebrate at least on the sixth day. The affirmation "six days later" would then be an allusion to the feast of the tents. That is why Peter recalls the duty of building tents. And spontaneously, he offers himself to build the tents. Thus Jesus, Moses and Elijah would have been able to go on talking.
Mark 9:7: The voice from heaven shed light on the events.
As soon as Jesus is shrouded in glory, a voice from heaven says: "This is My Son, My Beloved. Listen to Him!" The expression "Beloved Son" recalls the figure of the Servant Messiah, proclaimed by the prophet Isaiah (cf. Isa 42:1). The expression "Listen to Him" recalls the prophecy that promised the coming of the new Moses (cf. Deut 18:15). In Jesus, the prophecies of the Old Testament are being fulfilled. The disciples could not doubt this. The Christians of the 70’s could not doubt this. Jesus is truly the glorious Messiah, but the way to glory is through the cross, the second proclamation made in the prophecy of the Servant (Isa 53:3-9). The glory of the Transfiguration is proof of this. Moses and Elijah confirm this. The Father is the guarantor of this. Jesus accepts this.
Mark 9:8: Only Jesus and no one else!
Mark says that after the vision, the disciples see only Jesus and no one else. The emphasis on the affirmation that they see only Jesus suggests that from now on Jesus is the only revelation of God for us! For us Christians, Jesus, and only Jesus, is the key to understanding the complete meaning of the Old Testament.
Mark 9: 9-10: Knowing how to keep silent.
Jesus asks His disciples not to say anything to anyone until He rose from the dead, but the disciples do not understand Him. Indeed, anyone who does not link suffering to the resurrection does not understand the meaning of the Cross. Jesus is stronger than death.
Mark 9:11-13: The return of the prophet Elijah.
The prophet Malachi had proclaimed that Elijah was to return to prepare the way of the Messiah (Mal 3:23-24). This same proclamation is also found in the book of Sirach (Sir 48:10). Then, how could Jesus be the Messiah if Elijah had not returned yet? That is why the disciples asked, “Why do the Scribes say that Elijah must come first?” (9:11). Jesus’ reply is clear: “I tell you that Elijah has come and they have treated him as they pleased, just as the scriptures say about him” (9: 13). Jesus was referring to John the Baptist who was murdered by Herod (Mt 17:13).
c) Further information:
i) The Transfiguration: the change that takes place in the practice of Jesus
In the middle of conflicts with the Pharisees and Herodians (Mk 8:11-21), Jesus leaves Galilee and goes to the region of Caesarea Philippi (Mk 8:27), where He begins to prepare His disciples. On the way, He poses a question to them: "Who do people say I am?" (Mk 8:27) After listening to their reply that they considered Him the Messiah, Jesus begins to speak of His passion and death (Mk 8:31). Peter reacts, "Heaven preserve You, Lord!" (Mt 16:22). Jesus replies, "Get behind Me, Satan! You are an obstacle in My path, because you are thinking not as God thinks but as human beings do!" (Mk 8:33) This was a moment of crisis for the disciples, who still held on to the idea of a glorious Messiah (Mk 8:32-33; 9:32), not understanding Jesus’ reply and trying to divert it in another direction. It was close to the feast of the Tents, (cf. Lk 9:33), when the popular messianic expectation was much stronger than usual. Jesus goes up the mountain to pray (Lk 9:28). He overcomes temptation by prayer. The revelation of the Kingdom was different from what the people imagined. The victory of the Servant would take place through the death sentence (Isa 50:4-9; 53:1-12). The cross appears on the horizon, not just as a possibility, but as a certainty. From this moment on a change takes place in Jesus’ practice. Here are some important signs of this change:
Few miracles. At first there are many miracles. Now, beginning with Mk 8:27; Mt 16:13 and Lk 9:18, miracles are almost an exception in Jesus’ activities.
Proclaiming the Passion. Earlier there was talk of the passion as a remote possibility (Mk 3:6). Now there is constant talk of it (Mk 8:31; 9:9,31; 10:33,38).
Taking up the Cross. Earlier, Jesus proclaimed the imminent coming of the Kingdom. Now He insists on watchfulness, the demands on those who follow Him and the necessity to take up one’s cross (Mt 16:24-26; 19:27-30; 24:42-51; 25:1-13; Mk 8:34; 10:28-31; Lk 9:23-26,57-62; 12:8-9,35-48; 14:25-33; 17:33; 18:28-30).
He teaches the disciples. Earlier He taught the people. Now He is more concerned with the formation of His disciples. He asks them to choose again (Jn 6:67) and begins to prepare them for the future mission. He goes out of the city so as to stay with them and focus on their formation (Mk 8:27; 9:28, 30-35; 10:10,23,28-32; 11:11).
Different parables. Earlier, the parables revealed the mystery of the Kingdom present in the activities of Jesus. Now the parables tend towards the future judgment, at the end of time: the murderous vine growers (Mt 21:33-46); the merciless servant (Mt 18:23-35), the workers of the eleventh hour (Mt 20:1-16), the two sons (Mt 21:28-32), the wedding banquet (Mt 22:1-14), the ten talents (Mt 25:14-30).
Jesus accepts the will of the Father that is revealed in the new situation and decides to go to Jerusalem (Lk 9:51). He takes this decision with such determination as to frighten His disciples, who cannot understand what is going on (Mk 10:32; Lk 18:31-34). In the society of that time, the proclamation of the Kingdom as Jesus proclaimed it could not be tolerated. So He either had to change or die! Jesus did not change His proclamation. He continued to be faithful to the Father and to the poor. That is why He was sentenced to death!
ii) The transfiguration and the return of the prophet Elijah
In Mark’s Gospel, the scene of the transfiguration is linked to the question of the return of the prophet Elijah (Mk 9:9-13). In those days, people expected the return of the prophet Elijah and were not aware that Elijah had already returned in the person of John the Baptist (Mk 9:13). The same thing happens today. Many people live in expectation of the return of Jesus and even write on the walls of cities: Jesus will return! They are not aware that Jesus is already present in our lives. Every now and then, like an unexpected flash of lightning, this presence of Jesus breaks out and shines, transforming our lives. A question that each one us should ask is, “Has my faith in Jesus offered me a moment of transfiguration and intense joy? How have such moments of joy given me strength in hard times?”
6. The prayer of a Psalm: Psalm 27 (26)
The Lord is my light
Yahweh is my light and my salvation,
whom should I fear?
Yahweh is the fortress of my life,
whom should I dread?
When the wicked advance against me to eat me up,
they, my opponents, my enemies,
are the ones who stumble and fall.
Though an army pitch camp against me,
my heart will not fear;
though war break out against me,
my trust will never be shaken.
One thing I ask of Yahweh,
one thing I seek:
to dwell in Yahweh's house all the days of my life,
to enjoy the sweetness of Yahweh,
to seek out His temple.
For He hides me away under His roof on the day of evil;
He folds me in the recesses of His tent,
sets me high on a rock.
Now my head is held high above the enemies who surround me;
in His tent I will offer sacrifices of acclaim. I will sing,
I will make music for Yahweh.
Yahweh, hear my voice as I cry,
pity me, answer me!
Of You my heart has said,
“Seek His face!”
Your face, Yahweh, I seek;
do not turn away from me.
Do not thrust aside Your servant in anger,
without You I am helpless.
Never leave me, never forsake me,
God, my Savior.
Though my father and mother forsake me,
Yahweh will gather me up.
Yahweh, teach me Your way,
lead me on the path of integrity because of my enemies;
do not abandon me to the will of my foes
- false witnesses have risen against me,
and are breathing out violence.
This I believe: I shall see the goodness of Yahweh,
in the land of the living.
Put your hope in Yahweh,
be strong,
let your heart be bold,
put your hope in Yahweh.
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.
Ordinary Time
1) Opening prayer
Father of everlasting goodness,
our origin and guide,
be close to us
and hear the prayers of all who praise You.
Forgive our sins and restore us to life.
Keep us safe in Your love.
We ask this through our Lord Jesus Christ, Your Son,
who lives and reigns with You and the Holy Spirit,
one God, for ever and ever. Amen.
2) Gospel Reading
Jesus went into the region of Caesarea Philippi and he asked his disciples, "Who do people say that the Son of Man is?" They replied, "Some say John the Baptist, others Elijah, still others Jeremiah or one of the prophets." He said to them, "But who do you say that I am?" Simon Peter said in reply, "You are the Christ, the Son of the living God." Jesus said to him in reply, "Blessed are you, Simon son of Jonah. For flesh and blood has not revealed this to you, but my heavenly Father. And so I say to you, you are Peter, and upon this rock I will build my Church, and the gates of the netherworld shall not prevail against it. I will give you the keys to the Kingdom of heaven. Whatever you bind on earth shall be bound in heaven; and whatever you loose on earth shall be loosed in heaven." Then he strictly ordered his disciples to tell no one that he was the Christ. From that time on, Jesus began to show his disciples that he must go to Jerusalem and suffer greatly from the elders, the chief priests, and the scribes, and be killed and on the third day be raised. Then Peter took Jesus aside and began to rebuke him, "God forbid, Lord! No such thing shall ever happen to you." He turned and said to Peter, "Get behind me, Satan! You are an obstacle to me. You are thinking not as God does, but as human beings do."
3) Reflection
• We are now in the narrative part between the discourse on the Parables (Mt 13) and the discourse on the community (Mt 18). In these narrative parts which link together the five discourses, Matthew usually follows the sequence of the Gospel of Mark. Once in a while, he gives other information, also known by Luke. Here and there, he quotes texts which appear only in the Gospel of Matthew, like, for example, the conversation between Jesus and Peter in today’s Gospel. This text has different interpretations and even contradictory ones among the diverse Christian Churches.
• At that time, the communities fostered a very strong affective bond of union with the leaders who had given origin to the community. For example, the communities of Antioch in Syria fostered their relationship with Peter. Those of Greece promoted their relationship with Paul; some communities of Asia, with the Beloved Disciple and others with the person of John of the Apocalypse. Identification with these leaders to whom they owed their origin helped the communities to build better their identity and spirituality. But this could also be a reason for dispute, like in the case of the community of Corinth (1 Cor 1:11-12).
• Matthew 16:13-16: The opinions of the people and of the disciples concerning Jesus. Jesus asks the opinion of the people concerning Himself, the Son of Man. The responses are varied: John the Baptist, Elijah, Jeremiah, one of the Prophets. When Jesus asks the disciples’ opinion, Peter becomes the spokesman and says, “You are the Christ, the Son of the living God!” The response is not a new one. Previously, the disciples had said the same thing (Mt 14:33). In John’s Gospel, the same profession of faith is made by Martha (Jn 11:27). It means that the prophecies of the Old Testament are realized in Jesus.
• Matthew 16:17: Jesus’ response to Peter: "Blessed are you, Simon!” Jesus proclaims Peter “Blessed” because he has received a revelation from the Father. Here, also, the response of Jesus is not new. Before, Jesus had praised the Father because He had revealed the Son to the little ones and not to the wise (Mt 11:25-27) and had made the same proclamation of joy to the disciples who were seeing and hearing new things which, up until then, nobody had known or heard (Mt 13:16).
• Matthew 16:18-20: The attributions of Peter: To be rock and to receive the keys of the Kingdom.
(a) To be rock: Peter has to be Rock that is the stable basis for the Church in such a way that it can prevail against the gates of hell. With these words which Jesus addressed to Peter, Matthew encourages the persecuted community of Syria and Palestine, to see in Peter the leader who belongs to their origin. In spite of persecution and weakness, the community has a firm basis, guaranteed by the word of Jesus. The notion of being rock based on faith evokes the word of God to the people in exile: “Listen to Me, you who pursue saving justice, you who seek Yahweh; consider the rock (pietra) from which you were hewn, the quarry from which you were dug; consider Abraham your father, and Sarah who gave birth to you. When I called him, he was the only one, but I blessed him and made him numerous” (Isa 51:1-2). This indicates that a new beginning of the People of God is with Peter.
(b) The keys of the Kingdom: Peter receives the keys of the Kingdom. The same power of binding and loosing is also given to the communities (Mt 18:18) and to the other disciples (Jn 20:23). One of the points on which the Gospel of Matthew insists is reconciliation and pardon. It is one of the more important tasks of coordinators of the communities. By imitating Peter, they should bind and loosen, that is, do in such a way that there is reconciliation and reciprocal acceptance, construction of fraternity, even up to seventy times (Mt 18:22).
• Matthew 16:21-22: Jesus completes what was missing in Peter’s response, and Peter reacts. Jesus begins saying that He had “to go to Jerusalem and suffer very much on the part of the Elders, of the high priests and of the scribes, and be killed and on the third day, rise from the dead.”. Saying that He had to go and would be killed, or that it was necessary to suffer, He indicated that suffering had been foreseen by the prophecies. The way of the Messiah is not only one of triumph and glory, but also one of suffering and of the cross! If Peter accepts Jesus as the Messiah and Son of God, he has to accept Him also as Messiah servant who will be killed. But Peter does not accept Jesus’ correction and tries to draw Him away. Taking Jesus aside, he began to rebuke Him: Heaven preserve You, Lord, this must not happen to You!”
• Matthew 16:23: Jesus’ reply to Peter: stumbling stone. Jesus’ response is surprising. Peter wanted to steer Jesus in another direction. Jesus reacts: “Get behind Me, Satan. You are an obstacle in My path, because you are thinking not as God thinks but as human beings do.” Peter has to follow Jesus, and not the contrary. Jesus is the one who gives the directions. Satan is the one who draws people away from the road traced by Jesus. Once again the expression rock – pietra - appears, but now in the contrary sense. Peter, at one time, is the supporting rock; at other times, the stumbling block! The communities at the time of Matthew were like that, characterized by ambiguity. This is the way we all are, according to what John Paul II said, that the papacy itself was characterized by the same ambiguity of Peter: rock of support for the faith and stumbling block in the faith.
4) Personal questions
• What are the opinions about Jesus which exist in our community? These differences in the way of living and of expressing faith, do they enrich the community or do they render the way more difficult?
• What type of rock is our community? What is our mission?
5) Concluding Prayer
Give me back the joy of Your salvation,
sustain in me a generous spirit.
I shall teach the wicked Your paths,
and sinners will return to You. (Ps 51:12-13)
Ordinary Time
1) Opening prayer
Father of everlasting goodness,
our origin and guide,
be close to us
and hear the prayers of all who praise You.
Forgive our sins and restore us to life.
Keep us safe in Your love.
We ask this through our Lord Jesus Christ, Your Son,
who lives and reigns with You and the Holy Spirit,
one God, for ever and ever. Amen.
2) Gospel Reading - Matthew 15:21-28
At that time Jesus withdrew to the region of Tyre and Sidon. And behold, a Canaanite woman of that district came and called out, "Have pity on me, Lord, Son of David! My daughter is tormented by a demon." But he did not say a word in answer to her. His disciples came and asked him, "Send her away, for she keeps calling out after us." He said in reply, "I was sent only to the lost sheep of the house of Israel." But the woman came and did him homage, saying, "Lord, help me." He said in reply, "It is not right to take the food of the children and throw it to the dogs." She said, "Please, Lord, for even the dogs eat the scraps that fall from the table of their masters." Then Jesus said to her in reply, "O woman, great is your faith! Let it be done for you as you wish." And her daughter was healed from that hour.
3) Reflection
Context. The bread of the children and the great faith of a Canaanite woman is the theme presented in the liturgical passage taken from chapter 15 of Matthew, who proposes to the reader of his Gospel a further deepening of faith in Christ. The episode is preceded by an initiative of the Pharisees and scribes, who go down to Jerusalem and cause a dispute to take place with Jesus, but which did not last long, because He, together with His disciples, withdrew to go to the region of Tyre and Sidon. While He is on the way, a woman from the pagan region comes to Him. This woman is presented by Matthew by the name of “a Canaanite woman” who, in the light of the Old Testament, is presented with great harshness. In the Book of Deuteronomy the inhabitants of Canaan were considered people full of sins: evil and idolatrous people.
• The dynamic of the account. While Jesus carries out His activity in Galilee and is on the way toward Tyre and Sidon, a woman comes up to Him and begins to bother Him with a petition for help for her sick daughter. The woman addresses Jesus using the title “Son of David,” a title which sounds strange pronounced by a pagan and that could be justified because of the extreme situation in which the woman finds herself. It could be thought that this woman already believes in some way, in the person of Jesus as final Savior, but this is excluded because it is only in v. 28 that her act of faith is recognized precisely by Jesus. In the dialogue with the woman Jesus seems to show that distance and diffidence which reigned between the people of Israel and the pagans. On one side Jesus confirms to the woman the priority for Israel to have access to salvation, and before the insistent prayer of His interlocutor Jesus seems to withdraw, to be at a distance; an incomprehensible attitude for the reader, but in the intention of Jesus it expresses an act of pedagogical value. To the first invocation “Have pity on me, Lord, Son of David” (v. 22) Jesus does not respond. To the second intervention, this time on the part of the disciples, who invite Him to listen to the woman’s prayer, He only expresses rejection that stresses that secular distance between the chosen people and the pagan people (vv. 23b-24). But at the insistence of the prayer of the woman who bows before Jesus, a harsh and mysterious response follows: “It is not fair to take the children’s food and throw it to little dogs” (v. 26). The woman goes beyond the harsh response of Jesus’ words and gets a small sign of hope: the woman recognizes that God’s plan being carried out by Jesus initially concerns the chosen people, and Jesus asks the woman to recognize that priority; the woman takes advantage of that priority to present a strong reason to obtain the miracle: “Ah yes, Lord, but even little dogs eat the scraps that fall from their masters’ table” (v. 27). The woman has exceeded the test of faith: “Woman, you have great faith” (v. 28); in fact, to the humble insistence of her faith corresponds a salvific gesture.
This episode addresses an invitation to every reader of the Gospel to have that interior attitude of “openness” toward everyone, believers or not, that is to say, availability and acceptance without distinction toward all people.
4) Personal questions
• The disturbing word of God invites you to break open your smugness and all of your small plans. Are you capable of accepting all the brothers and sisters who come to you?
• Are you aware of your poverty to be able, like the Canaanite woman, to entrust yourself to Jesus’ word of salvation?
5) Concluding Prayer
Lord, do not thrust me away from Your presence;
do not take away from me Your spirit of holiness.
Give me back the joy of Your salvation,
sustain in me a generous spirit. (Ps 51:11-12)
