Lectio Divina (466)
"Lectio divina is an authentic source of Christian spirituality recommended by our Rule. We therefore practice it every day, so that we may develop a deep and genuine love for it, and so that we may grow in the surpassing knowledge of Christ. In this way we shall put into practice the Apostle Paul’s commandment, which is mentioned in our Rule: “Let the sword of the spirit, the Word of God, live abundantly in your mouth and in your hearts; and whatever you must do, do it in the name of the Lord.”
Carmelite Constitutions (No. 82)
Children categories
Ordinary Time
1) Opening prayer
Almighty God,
every good thing comes from You.
Fill our hearts with love for You,
increase our faith,
and by your constant care
protect the good You have given us.
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 - Luke 5:1-11
While the crowd was pressing in on Jesus and listening to the word of God, he was standing by the Lake of Gennesaret. He saw two boats there alongside the lake; the fishermen had disembarked and were washing their nets. Getting into one of the boats, the one belonging to Simon, he asked him to put out a short distance from the shore. Then he sat down and taught the crowds from the boat. After he had finished speaking, he said to Simon, "Put out into deep water and lower your nets for a catch." Simon said in reply, "Master, we have worked hard all night and have caught nothing, but at your command I will lower the nets." When they had done this, they caught a great number of fish and their nets were tearing. They signaled to their partners in the other boat to come to help them. They came and filled both boats so that the boats were in danger of sinking. When Simon Peter saw this, he fell at the knees of Jesus and said, "Depart from me, Lord, for I am a sinful man." For astonishment at the catch of fish they had made seized him and all those with him, and likewise James and John, the sons of Zebedee, who were partners of Simon. Jesus said to Simon, "Do not be afraid; from now on you will be catching men." When they brought their boats to the shore, they left everything and followed him.
3) Reflection
• In today’s Gospel we have the call of Jesus to Peter. The Gospel of Mark places the call of the first disciples after the beginning of the public ministry of Jesus (Mk 1:16-20). Luke places it after the fame of Jesus was already extended across the whole region (Lk 4:14). Jesus had cured many people (Lk 4:40) and had preached in the synagogues of all Judea (Lk 4:44). The people looked for Him and the crowds pushed Him on all sides in order to hear the Word of God (Lk 5:1). Luke makes the call easier to understand. In the first place, Peter can listen to Jesus’ words to the people, and then he is a witness to the miraculous catch of fish. It is only after this double surprising experience that he understands the call of Jesus. Peter responds. He abandons everything and becomes a “fisher of men.”
• Luke 5:1-3: Jesus teaches from the boat. People look for Jesus in order to listen to the Word of God. Many people get together around Jesus, making a throng around Him. Jesus seeks help from Simon Peter and from some of his companions who had just returned from fishing. He goes into the boat with them and responds to the expectation of the people, communicating the Word of God to them. Sitting down, Jesus takes the attitude of a Teacher and speaks from a fisherman’s boat. The novelty consists in the fact that He teaches, not only in the synagogue for a choice public but in any place, where there are people who wish to listen, even on the seashore.
• Luke 5:4-5: “But if you say so, I will let down the nets.” When He had finished speaking, Jesus addresses Himself to Simon and encourages him to fish again. In Simon’s response there is frustration, fatigue and discouragement: “Master, we worked hard all night long and caught nothing!” But trustful in Jesus’ word, they throw in the nets again and continue the struggle. The word of Jesus has greater force for them than the experience of frustration of that night!
• Luke 5: 6-7: The result is surprising. The catch is so abundant that the nets are about to tear and the boat begins to sink. Simon needs the help of John and James, who are in the other boat. Nobody is complete in himself, alone. One community has to help the other. The conflict among the communities, both at the time of Luke as well as today, should be overcome in order to attain a common objective, which is the mission. The experience of the force of the transformative word of Jesus is the axis around which the differences are embraced and overcome.
• Luke 5:8-11: “Be fishers of men.” The experience of the closeness of God in Jesus makes Peter understand who he is: “Leave me Lord, I am a sinful man!” Before God we are all sinners. Peter and his companions are afraid and, at the same time, they feel attracted to Jesus. Jesus drives away fear: “Do not be afraid!” He calls Peter and commits him to the mission, ordering him to be a fisher of men. Peter experiences, quite concretely, that the word of Jesus is like the word of God. It is capable of bringing about what it affirms. In Jesus those rough and tough laborers will have an experience of power, of courage, of trust. And so then, “they will abandon everything and follow Jesus!” Up until now it was only Jesus who announced the Good News of the Kingdom. Now other people will be called and involved in the mission. This way in which Jesus works, in a team, is also Good News for the people.
• The episode of the catch of fish along the lake indicates the attraction and the force of the Word of Jesus. He attracts people (Lk 5:1). He urges Peter to offer his boat to Jesus to be able to speak (Lk 5:3). The word of Jesus is so strong that it overcomes the resistance in Peter. It convinces him to cast the nets into the sea again and there is the miraculous catch (Lk 5:4-6). It overcomes in him the urge to leave Jesus and attracts him to become a “fisher of men” (Lk 5, 10). This is the way the Word of God acts in us, even now!
4) Personal questions
• Where and how does the miraculous catch of fish take place today?
• And they leaving everything followed Jesus. What do I have to leave in order to follow Jesus?
• In joining with other communities to, to overcome conflict between communities, how do we work together when both communities have the same stated mission, but have competing or conflicting ways to attain it?
5) Concluding Prayer
Who shall go up to the mountain of Yahweh?
Who shall take a stand in His holy place?
The one with clean of hands and a pure heart,
who does not swear an oath in order to deceive. (Ps 24:3-4)
The visit of Mary to Elizabeth, Lk 1:39-56
1) Opening Prayer:
Holy Spirit, Spirit of Wisdom, of Science, of Intelligence, of Counsel, fill us, we pray, with the knowledge of the Word of God. Fill us with every kind of spiritual wisdom and intelligence, so as to be able to understand it in depth.
May we, under Your guidance, be able to understand the Gospel of this Marian solemnity. Holy Spirit, we need You, You, the only one who continually molds in us the figure and the form of Jesus. And we turn to you, Mary, Mother of Jesus and of the Church, you who have lived the inebriating and total presence of the Holy Spirit, you who have experienced the power of His force in you, who has seen it operating in your Son Jesus from the time when He was in the maternal womb. Open our heart and our mind, so that they may be docile to listen to the Word of God.
2) Reading of the Gospel:
Mary set out and traveled to the hill country in haste to a town of Judah, where she entered the house of Zechariah and greeted Elizabeth. When Elizabeth heard Mary's greeting, the infant leaped in her womb, and Elizabeth, filled with the Holy Spirit, cried out in a loud voice and said, "Blessed are you among women, and blessed is the fruit of your womb. And how does this happen to me, that the mother of my Lord should come to me? For at the moment the sound of your greeting reached my ears, the infant in my womb leaped for joy. Blessed are you who believed that what was spoken to you by the Lord would be fulfilled."
And Mary said:
"My soul proclaims the greatness of the Lord; my spirit rejoices in God my Savior for he has looked with favor on his lowly servant. From this day all generations will call me blessed: the Almighty has done great things for me and holy is his Name. He has mercy on those who fear him in every generation. He has shown the strength of his arm, and has scattered the proud in their conceit. He has cast down the mighty from their thrones, and has lifted up the lowly. He has filled the hungry with good things, and the rich he has sent away empty. He has come to the help of his servant Israel for he has remembered his promise of mercy, the promise he made to our fathers, to Abraham and his children forever." Mary remained with her about three months and then returned to her home.
3) Moments of prayerful silence:
Silence is a quality of the one who knows how to listen to God. Try to create in yourself an atmosphere of peace and of silent adoration. If you are able to be in silence before God, you will be able to listen to His breath, which is Life.
4) Meditatio
a) Key to the Reading:
Blessed are you among women
In the first part of today’s Gospel, Elizabeth’s words resound: “Blessed are you among women”, preceded by a spatial movement. Mary leaves Nazareth, situated in the north of Palestine, to go to the south, approximately fifty kilometers, to a place which tradition has identified as the present day Ain Karem, not too far from Jerusalem. The physical movement shows the interior sensibility of Mary, who is not closed in on herself, to contemplate, in a private and intimate way, the mystery of the Divine Maternity, which is being accomplished in her, but she is impelled toward the path of charity. She moves in order to go and help her elderly cousin. Mary’s going to Elizabeth has the added connotation “in haste,” which Saint Ambrose interprets as follows: “Mary set out in haste to the hill country, not because she did not believe the prophecy or because she was uncertain of the announcement or looked for proof, but because she was pleased with the promise and desired to render a service with devotion, with the impulse that she received from her intimate joy… The grace of the Holy Spirit does not entail slowness”. The reader, though, knows that the true reason for the trip is not indicated, but can get it through information deduced from the context. The angel had told Mary that Elizabeth was pregnant, already in the sixth month (cf. v. 37). The fact that she remained there three months (cf. v. 56), just the time so that the child could be born, allows us to understand that Mary intended to help her cousin. Mary runs, and goes where there is an urgent need, the need for help, showing, in this way, a clear sensibility and concrete availability.
Together with Mary, Jesus, in His mother’s womb, moves with her. From here it is easy to deduce the Christological value of the episode of Mary’s visit to her cousin: above all, the attention is for Jesus. At first sight, it could seem to be a scene concentrated on the two women. In reality, what is important for the Evangelist is the prodigious fact of their conceptions. Mary’s movement leads, in the final analysis, to the encounter between the two women.
As soon as Mary enters into the house and greets Elizabeth, John leaps in Elizabeth’s womb. According to some, this leap is not comparable to the changing place of the fetus, which is experienced by every pregnant woman. Luke uses a particular Greek verb which precisely means “jumping”. Wishing to interpret the verb a bit literally, it could connote “danced”, thus excluding a physical phenomenon only. Someone has thought that this “dance” could be considered as a form of “homage” which John renders to Jesus, inaugurating, though not yet born, that attitude of respect and of subjection which will characterize his life: “After me is coming someone who is more powerful than I, and I am not fit to kneel down and undo the strap of His sandals” (Mk 1:7). One day, John himself will give witness: “it is the bridegroom who has the bride; and yet the bridegroom’s friend, who stands there and listens to him, is filled with joy at the bridegroom’s voice. This is the joy that I feel and it is complete. He must grow greater, I must grow less” (Jn 3:29-30). Thus Saint Ambrose comments: “Elizabeth was the first one to hear the voice, but John is first to perceive the grace”. We find a confirmation of this interpretation in Elizabeth’s words, which, repeating the same Greek verb in v. 44 already employed in v. 41, when she says, “The child in my womb leapt for joy”. Luke, with these particular details, has wished to recall the wonders which took place in the intimacy of Nazareth. It is only now, thanks to this dialogue, that the mystery of the divine maternity leaves aside its secrecy and its individual dimension, to become a notable fact, and an object of appreciation and of praise.
Elizabeth’s words, “Blessed are you among women and blessed is the fruit of your womb! Why should I be honored with a visit from the mother of my Lord?” (vv. 42-43). With a Semitic expression which is equivalent to a superlative (“among women”), the Evangelist wishes to attract the attention of the reader on Mary’s role: to be the “Mother of the Lord”. And, then, a blessing is reserved for her (“Blessed are you”) and a beatitude. In what does this consist? It expresses Mary’s obedience to the Divine Will. Mary is not only the receiver of a mystery which makes her blessed, but also a person who knows how to accept and adhere to God’s will. Mary is a creature who believes, because she trusts in a simple word and which she has answered with her “yes” of love. And Elizabeth acknowledges this service of love, identifying her as “blessed as mother and blessed as believer”.
In the meantime, John perceives the presence of his Lord and exults, expressing with that interior movement the joy which springs from that contact of salvation. Mary will be the interpreter of that event in the Magnificat.
b) A song of love:
In this song Mary considers herself part of the anawim, of the “poor of God”, of those who “fear God” placing in Him all their trust and hope and who, on the human level, do not enjoy any right or prestige. The spirituality of the anawim can be synthesized in the words of Psalm 37:9: “In silence he is before God and hopes in Him”, because “those who hope in the Lord will possess the earth”.
In Psalm 86:6 the one who prays, turning to God says, “Give Your servant Your force.” Here the term “servant” expresses his being subjected, as well as the sentiment of belonging to God, of feeling secure with Him.
The poor, in the Biblical sense, are those who place their trust unconditionally in God; this is why they are to be considered, qualitatively, the best part of the people of Israel.
The proud, on the other hand, are those who place all their trust in themselves.
Now, according to the Magnificat, the poor have a thousand reasons to rejoice, because God glorifies the anawim (Psalm 149:4) and humbles the proud. An image taken from the New Testament, which expresses very well the attitude of the poor of the Old Testament, is that of the Publican who with humility beats his breast, while the Pharisee, boastful of his merits, is being consumed by his pride (Lk 19:9-14). Definitively, Mary celebrates all that God has done in her and all that He works in every creature. Joy and gratitude characterize this hymn of salvation which recognizes the greatness of God, but which also makes great the one who sings it.
5) Some questions for meditation:
- Is my prayer, above all, the expression of a sentiment or celebration and acknowledgment of God’s action?
- Mary is presented as the believer in the Word of the Lord. How much time do I dedicate to listening to the Word of God?
- Is your prayer nourished from the Bible, as was Mary’s? Or rather are you dedicated to devotions which produce a continuous tasteless and dull prayer? Are you convinced that to return to Biblical prayer is the assurance of finding solid nourishment, chosen by Mary herself ?
- Do you accept the logic of the Magnificat, which exalts the joy of giving, of losing in order to find, of accepting, the happiness of gratuity, of donation?
6) Oratio
a) Psalm 44 (45)
The Psalm in this second part, glorifies the Queen. In today’s Liturgy these verses are applied to Mary and celebrate her greatness and beauty.
In your retinue are daughters of kings,
the consort at your right hand in gold of Ophir.
Listen, my daughter,
attend to my words and hear;
forget your own nation
and your ancestral home,
then the king will fall in love with your beauty;
He is your lord, bow down before Him.
Her companions are brought to her,
they enter the king's palace with joy and gladness.
b) Final Prayer:
The prayer which follows is a brief meditation on the maternal role of Mary in the life of the believer: “Mary, woman who knows how to rejoice, who knows how to exult, who allows herself to be visited by the full consolation of the Holy Spirit, teach us to pray so that we may also discover the source of joy. In the house of Elizabeth, your cousin, feeling accepted and understood in your most intimate secret, you burst out in a hymn of exultation of the heart, speaking of God, of you, about your relationship with Him, and of the unprecedented adventure of being the Mother of Christ and of all of us, holy people of God. Teach us to give our prayer a rhythm of hope and tremors of joy. The Gospel speaks to us about you, Mary, and of Elizabeth: both of you kept something in your heart which you did not dare or you did not wish to manifest to anyone. But each one of you felt understood by the other, on that prophetic day of the Visitation, and you pronounced words of prayer and of feast. Your encounter becomes a liturgy of thanksgiving and of praise to your ineffable God. You, woman of profound joy, you sang the Magnificat, in rapture and amazed at all that the Lord was accomplishing in His humble servant. Magnificat is the cry, the explosion of joy, which explodes within each one of us, when one feels accepted and understood.”
7) Contemplatio
The Virgin Mary, the temple of the Holy Spirit, accepted with faith the Word and surrendered herself completely to the power of Love. Because of this she became the icon of interiority, that is, completely recollected under the gaze of God and abandoned to the power of the Most High. Mary keeps silence about herself, because everything in her can speak about the wonders of the Lord in her life.
Ordinary Time
1) Opening prayer
Almighty God,
every good thing comes from You.
Fill our hearts with love for You,
increase our faith,
and by Your constant care
protect the good You have given us.
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 - Luke 4:31-37
Jesus went down to Capernaum, a town of Galilee. He taught them on the sabbath, and they were astonished at his teaching because he spoke with authority. In the synagogue there was a man with the spirit of an unclean demon, and he cried out in a loud voice, "What have you to do with us, Jesus of Nazareth? Have you come to destroy us? I know who you are–the Holy One of God!" Jesus rebuked him and said, "Be quiet! Come out of him!" Then the demon threw the man down in front of them and came out of him without doing him any harm. They were all amazed and said to one another, "What is there about his word? For with authority and power he commands the unclean spirits, and they come out." And news of him spread everywhere in the surrounding region.
3) Reflection
• In today’s Gospel we can see the facts more closely: the admiration of the people because of the way Jesus taught and the cure of a man who was possessed by an unclean spirit. Not all the Evangelists give this account in the same way. For Luke, the first miracle is the peace with which Jesus liberates Himself from the threat of death on the part of the people of Nazareth (Lk 4:29-30) and the cure of the possessed man (Lk 4:33-35). For Matthew, the first miracle is the cure of the sick and of the possessed (Mt 4:23) or, more specifically, the cure of a leper (Mt 8:1-4). For Mark, the first miracle was the expulsion of the devil (Mk 1: 23-26). For John, the first miracle was Cana, where Jesus changed the water into wine (Jn 2:1-11). Thus, in the way of narrating things, each Evangelist indicates which was Jesus’ greatest concern.
• Luke 4:31: Jesus’ change in direction toward Capernaum: “Jesus went down to Capernaum, a city in Galilee, and on Saturday He taught the people.” Matthew says that Jesus went to live in Capernaum (Mt 4:13). He changed His residence. Capernaum was a small city on the crossroad between two important routes: the one coming from Asia Minor and leading to Petra on the south of Transjordan, and the other one coming from the region of the two rivers, the Tigris and the Euphrates, and leading down toward Egypt. The change toward Capernaum facilitated contact with the people and the spreading of the Good News.
• Luke 4:32: Amazement of the people at the teaching of Jesus. The first thing that people perceive is that Jesus teaches in a different way. It is not so much the content that strikes them, but rather His way of teaching: “Jesus speaks with authority.” Mark adds that because of His different way of teaching, Jesus created a critical conscience among the people in regard to the religious authority of His time. The people perceived and compared: “He teaches with authority, unlike the Scribes” (Mk 1:22,27). The Scribes taught quoting authority. Jesus does not quote any authority; rather He speaks from His experience of God and of His life.
• Luke 4:33-35: Jesus fights against the power of evil. The first miracle is the expulsion of the devil. The power of evil took possession of people, alienating them. Jesus restores the people to be themselves again, giving them back consciousness and liberty. He does this thanks to the force of His word: “Be quiet! Come out of him!” And on another occasion He says: “But if it is through the finger of God that I drive devils out, then the Kingdom of God has indeed caught you unawares” (Lk 11:20). Today, also, many people live alienated from themselves, subjugated by means of communication, by the propaganda of the government and of business. They live as slaves of consumerism, oppressed by debts and threatened by creditors. People think that they do not live well if they do not have everything which the propaganda announces. It is not easy to expel this power, which today alienates many people.
• Luke 4:36-37: The reaction of the people: He gives orders to the unclean spirits. Jesus not only has a different way of teaching the things of God, but another aspect which evokes admiration in the people is His power over unclean spirits: “What is it in His words? He gives orders to unclean spirits with authority and power and they come out.” Jesus opens a new path so that the people can place themselves before God to pray and to receive the blessings promised to Abraham. Before, they had to purify themselves. There were many laws and norms which made the life of the people difficult and marginalized many people who were considered impure. But now, purified by faith in Jesus, people could once again place themselves before God and pray to Him, without needing to have recourse to the complicated norms of purity, which were frequently expensive.
4) Personal questions
• Jesus brings about admiration and astonishment among the people. Does the way of acting of our community draw admiration from the people of the neighborhood? What type of admiration? Are my personal actions also worthy of admiration?
• Jesus drives out the power of evil and restores people to be themselves again. Today many people live alienated from everything . How can we help them to recover and be themselves again?
5) Concluding Prayer
Yahweh is tenderness and pity,
slow to anger, full of faithful love.
Yahweh is generous to all.
His tenderness embraces all His creatures. (Ps 145:8-9)
Ordinary Time
1) Opening prayer
Almighty God,
every good thing comes from You.
Fill our hearts with love for You,
increase our faith,
and by Your constant care
protect the good you have given us.
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 - Luke 4:16-30
Jesus came to Nazareth, where he had grown up, and went according to his custom into the synagogue on the sabbath day. He stood up to read and was handed a scroll of the prophet Isaiah. He unrolled the scroll and found the passage where it was written: The Spirit of the Lord is upon me, because he has anointed me to bring glad tidings to the poor. He has sent me to proclaim liberty to captives and recovery of sight to the blind, to let the oppressed go free, and to proclaim a year acceptable to the Lord. Rolling up the scroll, he handed it back to the attendant and sat down, and the eyes of all in the synagogue looked intently at him. He said to them, "Today this Scripture passage is fulfilled in your hearing." And all spoke highly of him and were amazed at the gracious words that came from his mouth. They also asked, "Is this not the son of Joseph?" He said to them, "Surely you will quote me this proverb, 'Physician, cure yourself,' and say, 'Do here in your native place the things that we heard were done in Capernaum.'" And he said, "Amen, I say to you, no prophet is accepted in his own native place. Indeed, I tell you, there were many widows in Israel in the days of Elijah when the sky was closed for three and a half years and a severe famine spread over the entire land. It was to none of these that Elijah was sent, but only to a widow in Zarephath in the land of Sidon. Again, there were many lepers in Israel during the time of Elisha the prophet; yet not one of them was cleansed, but only Naaman the Syrian." When the people in the synagogue heard this, they were all filled with fury. They rose up, drove him out of the town, and led him to the brow of the hill on which their town had been built, to hurl him down headlong. But he passed through the midst of them and went away.
3) Reflection
• Today we begin the meditation on the Gospel of Luke, which will extend three months until the end of the liturgical year. Today’s Gospel speaks about Jesus’ visit to Nazareth and the presentation of His program to the people of the synagogue. At first the people were amazed. But immediately, when they became aware that Jesus wanted to accept all, without excluding anyone, people rebelled and wanted to kill Him.
• Luke 4:16-19: The proposal of Jesus. Urged by the Holy Spirit, Jesus returns to Galilee (Lk 4:14) and begins to announce the Good News of the Kingdom of God. He goes to the community, teaches in the Synagogue and arrives in Nazareth, where He had grown up. He was returning to the community in which He had participated since He was small and for thirty years. The following Saturday, as was the custom, Jesus went to the synagogue to participate in the celebration, and He stands up to read. He chooses the text of Isaiah which speaks about the poor, of prisoners, of the blind and the oppressed (Is 61:1-2). This text is an image of the situation of the people of Galilee at the time of Jesus. The experience which Jesus had of God, the Father of Love, gave Him a new perspective to evaluate the reality. In the name of God, Jesus takes a stand to defend the life of His people and, with the words of Isaiah, He defines His mission: (1) to announce the Good News to the poor, (2) to proclaim liberty to captives, (3) to give sight to the blind; (4) to release the oppressed, and taking the ancient tradition of the prophets, (5) to proclaim “a year of grace from the Lord.” He proclaims the Jubilee Year!
• In the Bible, the "Jubilee Year” was an important law. Every seven years, at the beginning (Dt 15:1; Lev 25:3) it was necessary to restore the land to the clan of origin. All had to be able to return to their own property; and this way they prevented the formation of large estates, and families were guaranteed their livelihood. It was also necessary to forgive their debts and to redeem the people who were slaves. (Dt 15:1-18). It was not easy to have the Jubilee Year every seven years (cf. Jer 34:8-16). After the exile, it was decided to have it every fifty years (Lev 25:8-12). The objective of the Jubilee was and continues to be to re-establish the rights of the poor, to accept the excluded and to re-integrate them into the society to live together with others. The Jubilee was a legal instrument to return to the original sense of the Law of God. This was an occasion offered by God to make a revision of the path being followed, to discover and to correct the errors and to start again from the beginning. Jesus begins His preaching proclaiming a Jubilee: “A year of grace from the Lord.”.
• Luke 4:20-22: To unite the Bible and Life. Having finished the reading, Jesus comments on the text of Isaiah and says, “This text is being fulfilled today even while you are listening!” Taking the words of Isaiah as His own, Jesus gives them a full and definitive sense and He declares Himself Messiah who comes to fulfill the prophecy. This way of interpreting the text provokes a reaction of disbelief on the part of those who were in the synagogue. They were scandalized and did not want to know anything about Him. They did not accept that Jesus was the Messiah announced by Isaiah. They said, “Is He not the son of Joseph?” They were scandalized because Jesus spoke about accepting the poor, the blind and the oppressed. The people do not accept Jesus’ proposal. And, thus when He presents the idea of accepting the excluded, He Himself is excluded.
• Luke 4:23-30: To overcome the limits of race. In order to help the community to overcome the scandal and to help them understand that His proposal formed part of tradition. Jesus tells two stories known in the Bible, the story of Elijah and the one of Elisha. Both stories criticize the narrow-mindedness of the people of Nazareth. Elijah was sent to the widow of Zarephath (1 Kgs 17:7-16). Elisha was sent to take care of the Syrian (2 Kgs 5:14). Here arises Luke’s concern, who wants to show that openness stems from Jesus. Jesus had the same difficulty which the communities at the time of Luke were having. But the call of Jesus did not calm people down. Quite the contrary! The stories of Elijah and Elisha produced even greater anger. The community of Nazareth reaches the point of wanting to kill Jesus. But He remains calm. The anger of others does not succeed in drawing Him away from His own path. Luke tells us that it is difficult to overcome the mentality of privilege and of narrow-mindedness.
• It is important to notice the details used in the Old Testament. Jesus quotes the text of Isaiah up to the point where it says, “to proclaim a year of grace from the Lord.” He does not quote the rest of the sentence which says, “and a day of vengeance from our God.” The people of Nazareth throw stones at Jesus because He pretends to be the Messiah, because He wants to accept the excluded and because He has omitted the sentence about vengeance. They wanted the day of Yahweh to be a day of vengeance against the oppressors of the people. In this case, the coming of the Kingdom would not have been a true change or conversion of the system. Jesus does not accept this way of thinking; He does not accept vengeance (cf. Mt 5:44-48) His new experience of God the Father helped Him to understand better the meaning of the prophecies.
4) Personal questions
• Jesus’ objective is to accept the excluded. Do we accept everybody or do we exclude some? What are the reasons which lead us to exclude certain people?
• Is the mission of Jesus truly our mission, my mission? Who are the excluded whom we should accept better in our community? Who or what thing gives us the strength to carry out the mission entrusted to us by Jesus?
5) Concluding Prayer
How I love Your Law, Lord!
I ponder it all day long.
You make me wiser than my enemies
by Your commandment which is mine for ever. (Ps 119:97-78)
Ordinary Time
1) Opening prayer
Father,
help us to seek the values
that will bring us enduring joy in this changing world.
In our desire for what You promise
make us one in mind and heart.
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 - Mark 6:17-29
Herod was the one who had John the Baptist arrested and bound in prison on account of Herodias, the wife of his brother Philip, whom he had married. John had said to Herod, "It is not lawful for you to have your brother's wife." Herodias harbored a grudge against him and wanted to kill him but was unable to do so. Herod feared John, knowing him to be a righteous and holy man, and kept him in custody. When he heard him speak he was very much perplexed, yet he liked to listen to him. She had an opportunity one day when Herod, on his birthday, gave a banquet for his courtiers, his military officers, and the leading men of Galilee. Herodias' own daughter came in and performed a dance that delighted Herod and his guests. The king said to the girl, "Ask of me whatever you wish and I will grant it to you." He even swore many things to her, "I will grant you whatever you ask of me, even to half of my kingdom." She went out and said to her mother, "What shall I ask for?" She replied, "The head of John the Baptist." The girl hurried back to the king's presence and made her request, "I want you to give me at once on a platter the head of John the Baptist." The king was deeply distressed, but because of his oaths and the guests he did not wish to break his word to her. So he promptly dispatched an executioner with orders to bring back his head. He went off and beheaded him in the prison. He brought in the head on a platter and gave it to the girl. The girl in turn gave it to her mother. When his disciples heard about it, they came and took his body and laid it in a tomb.
3) Reflection
• Today we commemorate the martyrdom of Saint John the Baptist. The Gospel gives a description of how John the Baptist was killed, without due process, during a banquet, a victim of the corruption and arrogance of Herod and his court.
• Mark 6:17-20. The cause of the imprisonment and the beheading of John. Herod was an employee of the Roman Empire, who ruled in Palestine beginning in the year 63 BC. Caesar was the Emperor of Rome. He insisted above all in an efficient administration which would provide revenue for the Empire and for him. Herod’s concern was his own advancement and his security. This is why he suppressed any type of corruption. He liked to be called the benefactor of the people, but in reality he was a tyrant (cf. Lk 22:25). Flavius Josephus, a writer of that time, claims that the reason for the imprisonment of John the Baptist was the fear that Herod had of a popular uprising or revolt. John the Baptist’s denunciation of the depraved morality of Herod (Mk 6:18) was “the straw that broke the camel’s back,” and John was imprisoned.
• Mark 6:21-29: The plot of the murderer. The anniversary and banquet of the feast, with dancing and orgy, were the occasion for the beheading of John. It was an environment in which the powerful of the kingdom met together and in which alliances were formed. “The great of the court,” two officials and two important people from Galilee, participated in the feast. This was the environment in which the beheading of John the Baptist was decided. John, the prophet, was a living denunciation of that corrupt system, and this is why he was eliminated under the pretext of a personal obligation. All this reveals the moral weakness of Herod. So much power had accumulated in the hands of one man who had no self-control. In the enthusiasm of the feast, of the celebration and of wine, Herod makes a promise by oath to a young girl, a dancer. Superstitious as he was, he thought that he had to keep the promise. For Herod, the lives of his subjects were worthless. Mark gives an account of how the beheading happened and leaves the communities the task of drawing the conclusion.
• Between the lines, the Gospel today gives much information on the time in which Jesus lived and on the way in which power was exercised by the powerful of that time. Galilee, the land of Jesus, was governed by Herod Antipas, the son of King Herod, the Great, from the year 4 BC until the year 39 AD - 43 years! During the whole time of Jesus’ life on earth there was no change of government in Galilee! Herod was absolute lord of everything and did not render an account to anyone. He did as he pleased. In him there was arrogance, lack of ethics, absolute power, without any control on the part of the people!
• Herod constructed a new capital, called Tiberiades. Seffori, the ancient capital, was destroyed by the Romans in retaliation for a popular revolt. This happened when Jesus was about seven years old. Tiberiades, the new capital, was inaugurated thirteen years later, when Jesus was approximately 20 years old. The capital was given that name in order to please Tiberius, the Emperor of Rome. Tiberiades was a strange place in Galilee. That was the place where the king, “the great of the court”, the officials, the important people of Galilee lived (Mk 6:21). The landowners, the soldiers, the policemen lived there and also the judges, who were often insensitive and indifferent (Lk 18:1-4). The taxes and tributes and the products of the people were channeled there. It was there that Herod held his orgies of death (Mk 6:21-29). The Gospel does not say that Jesus entered the city.
During the 43 years of the government of Herod, a class of officials, faithful to the plans of the king, was created: the scribes, the merchants, the landowners, the tax collectors on the market, the tax collectors or publicans, the militia, policemen, judges, promoters, local heads. The majority of these people lived in the capital and enjoyed the privileges which Herod offered, for example, exemption from taxes. Others lived in the villages. In every village or city there was a group of people who supported the government. Several scribes and Pharisees were bound to the system and to the politics of the government. In the Gospels, the Pharisees appear together with the Herodians (Mk 3:6; 8:15; 12:13), and this shows the existing alliance between the religious and the civil powers. The life of the people in the villages of Galilee was very controlled, both by the government and by religion. It took much courage to begin something new, as John and Jesus did! It was the same thing as attracting to oneself the anger of the privileged ones, both those of the religious power as those of the civil power, both at local and state levels.
4) Personal questions
• Do you know any people who died as victims of corruption and the dominion of the powerful? And here, among us, in our community and in the Church, are there some victims of authoritarianism or of the excess of power? Give an example.
• Superstition, corruption, cowardice marked the exercise of Herod’s power. Compare this with the exercise of religious and civil power today, in the various levels both of society and of the Church.
5) Concluding Prayer
In You, Yahweh, I take refuge,
I shall never be put to shame.
In Your saving justice rescue me,
deliver me, listen to me and save me. (Ps 71:1-2)
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 25:1-13
Jesus told his disciples this parable: "The Kingdom of heaven will be like ten virgins who took their lamps and went out to meet the bridegroom. Five of them were foolish and five were wise. The foolish ones, when taking their lamps, brought no oil with them, but the wise brought flasks of oil with their lamps. Since the bridegroom was long delayed, they all became drowsy and fell asleep. At midnight, there was a cry, 'Behold, the bridegroom! Come out to meet him!' Then all those virgins got up and trimmed their lamps. The foolish ones said to the wise, 'Give us some of your oil, for our lamps are going out.' But the wise ones replied, 'No, for there may not be enough for us and you. Go instead to the merchants and buy some for yourselves.' While they went off to buy it, the bridegroom came and those who were ready went into the wedding feast with him. Then the door was locked. Afterwards the other virgins came and said, 'Lord, Lord, open the door for us!' But he said in reply, 'Amen, I say to you, I do not know you.' Therefore, stay awake, for you know neither the day nor the hour."
3) Reflection
• Matthew 25:1ª: The beginning: “At that time”. The parable begins with these words: “At that time”. It is a question of the coming of the Son of Man (cf. Mt 24:37). Nobody knows when this day, this time will come, “not even the angels in Heaven nor the Son himself, but only the Father” (Mt 24:36). The fortune tellers will not succeed in giving an estimate. The Son of Man will come as a surprise, when people least expect Him (Mt 24:44). It can be today, or it can be tomorrow. That is why the last warning of the parable of the ten Virgins is: “Keep watch!” The ten bridesmaids should be prepared for anything that might happen. When the Nazi policemen knocked at the door of the Monastery of the Carmelite Sisters of Echt in the Province of Limburgia, in the Netherlands, Edith Stein, Sister Teresa Benedicta of the Cross, was prepared. She took on the Cross and followed the way to martyrdom in the extermination camp out of love for God and for her people. She was one of the prudent virgins of the parable.
• Matthew 25:1b-4: The ten virgins ready to wait for the bridegroom. The parable begins like this: “The Kingdom of Heaven is like this: ten bridesmaids took their lamps and went to meet the bridegroom.” It is an issue of the bridesmaids who have to accompany the bridegroom to the wedding feast. Because of this, they have to take the lamps with them, to light the way, as well as render the feast more joyful with more light. Five of them were prudent, and five were foolish. This difference is seen in the way in which they prepare themselves for the role that they have to carry out. Together with the lighted lamps, the prudent ones had taken some oil in reserve, preparing themselves in this way for anything which could happen. The foolish ones took only the lamps and they did not think to take some oil in reserve with them.
• Matthew 25:5-7: The unforeseen delay of the arrival of the bridegroom. The bridegroom was late. He had not indicated precisely the hour of his arrival. While waiting, the bridesmaids went to sleep. But the lamps continue to burn and use oil until gradually they burn out. Suddenly, in the middle of the night, there was a cry: “Look! The bridegroom! Go out and meet him!” All the bridesmaids woke up and began to prepare their lamps, which were burning out. They had to put in some of the oil they had brought in reserve so that the lamps would not burn out.
• Matthew 25:8-9: The different reactions to the delay of the bridegroom. It is only now that the foolish bridesmaids become aware that they should have brought some oil in reserve with them. They go to ask the prudent ones, “Give us some of your oil; our lamps are going out.” The prudent ones are unable to respond to this request, because at that moment what was important was not for the prudent ones to share their oil with the foolish ones, but that they be ready to accompany the bridegroom to the place of the feast. For this reason they advised them, “You had better go to those who sell it and buy some for yourselves.”
• Matthew 25:10-12: The fate of the prudent bridesmaids and that of the foolish ones. The foolish ones followed the advice of the prudent ones and went to buy some oil. During their brief absence the bridegroom arrived. The prudent ones were able to accompany him and to enter the wedding feast with him. But the door was closed behind them. When the others arrived, they knocked at the door and said, “Lord, Lord, open the door for us!” and they received the reply, “In truth I tell you, I do not know you.”
• Matthew 25:13: Jesus final recommendation to all of us. The story of this parable is very simple, and the lesson is obvious: “So stay awake and watch, because you do not know either the day or the hour.” The moral of the story: do not be superficial. Look beyond the present moment, and try to discover the call of God even in the smallest things of life, even the oil which may be lacking in the small light or lamp.
4) Personal questions
• Have you had to think about having oil in reserve for your lamp in your life?
• What does it mean to be prepared? Is it acceptance of God’s will, or interiority, or sacramental, or in/through virtue, or something else, or all of that?
• It is easy with lamps – you either have extra oil or not. How do you evaluate whether you are prepared, or what else there is to do?
• Do you know the life of Saint Edith Stein, Teresa Benedicta of the Cross?
5) Concluding Prayer
I will bless Yahweh at all times,
His praise continually on my lips.
I will praise Yahweh from my heart.
Let the humble hear and rejoice. (Ps 34:1-2)
Ordinary Time
1) Opening prayer
Father,
help us to seek the values
that will bring us enduring joy in this changing world.
In our desire for what You promise
make us one in mind and heart.
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 24:42-51
Jesus said to his disciples: "Stay awake! For you do not know on which day your Lord will come. Be sure of this: if the master of the house had known the hour of night when the thief was coming, he would have stayed awake and not let his house be broken into. So too, you also must be prepared, for at an hour you do not expect, the Son of Man will come. "Who, then, is the faithful and prudent servant, whom the master has put in charge of his household to distribute to them their food at the proper time? Blessed is that servant whom his master on his arrival finds doing so. Amen, I say to you, he will put him in charge of all his property. But if that wicked servant says to himself, 'My master is long delayed,' and begins to beat his fellow servants, and eat and drink with drunkards, the servant's master will come on an unexpected day and at an unknown hour and will punish him severely and assign him a place with the hypocrites, where there will be wailing and grinding of teeth."
3) Reflection
• The Gospel today speaks about the coming of the Lord at the end of time and exhorts us to be watchful. At the time of the first Christians, many people thought that the end of this world was close at hand and that Jesus would return afterwards. Today many think that the end of the world is close at hand. Therefore, it is well to reflect on the meaning of vigilance, of watchfulness.
• Matthew 24:42: Watch. “So stay awake! Watch, because you do not know the day when your master is coming.” Concerning the day and the hour of the end of the world, Jesus had said, “But as for that day or hour, nobody knows it, neither the angels in heaven, nor the Son, no one but the Father!" (Mk 13:32). Today, many people are concerned about the end of the world. Have you seen, when walking through the streets of the city, that it is written on walls: “Jesus will return!” And how will this coming be? After the year 1000, basing themselves on the Gospel of John, people began to say (Rev 20:7): “1000 years have gone by, but 2000 will not pass by!” This is why, as the year 2000 approached, many were worried. There were even some people who were anguished because of the proximity of the end of the world, so much so that they committed suicide. Others, reading the Apocalypse of John, were even able to foretell the exact hour of the end. But the year 2000 came and nothing happened. The end of the world did not arrive! The declaration “Jesus will return” is often used to frighten people and oblige them to belong to a given church! Others, because they have waited so long and have speculated so much concerning the coming of Jesus, are not aware of His presence among us, in the most common things of life, in the facts of every day.
• The same problems existed in the Christian communities of the first centuries. Many people of the communities said that the end of this world was close at hand and that Jesus would return. Some of the community of Thessalonica in Greece, basing themselves on the preaching of Paul, said: “Jesus will return!” (1 Thess 4:13-18; 2 Thess 2:2). And this is why there were even people who no longer worked because they thought that the coming of the end was so close at hand, within a few days or a few weeks, so, “Why work, if Jesus will return soon?” (cf. 2 Thess 3:11). Paul responded that it was not as simple as they imagined. And to those who had stopped working he said, “Anyone who does not want to work, has no right to eat!” Others remained looking up at the sky, waiting for the return of Jesus in the clouds (cf. Acts 1:11). Others rebelled because He delayed coming back (2 Pet 3:4-9). In general the Christians lived in the expectation of the imminent coming of Jesus. Jesus was coming to carry out the Final Judgment to end the history of this world and to inaugurate a new phase of history, the new Heaven and the new Earth. They believed that this would take place within one or two generations. Many people would still be alive when Jesus appeared again, glorious in Heaven (1Thess 4:16-17; Mk 9:1). Others, tired of waiting, would say: “He will never come back!” (2 Pet 3).
• Up until now the coming of Jesus has not happened! How can this delay be understood? It is because they are not aware that Jesus has already returned and lives in our midst: “I am with you always, till the end of time.” (Mt 28:20). He is already at our side, in the struggle for justice, for peace, for life. The fullness has not as yet been attained, but a guarantee of the Kingdom is already in our midst. This is why we expect with a firm hope the full liberation of humanity and of nature (Rm 8:22-25). While we wait and struggle, we say with certainty, “He is already in our midst” (Mt 25:40).
• Matthew 24:43-51: The example of the householder and his servants. “Consider this: if the householder had known at what time of the night the burglar would come, he would have stayed awake and would not have allowed anyone to break through the wall of his house.” Jesus says this very clearly. Nobody knows anything regarding the hour: "Concerning this day and this hour, nobody knows anything, neither the angels, or the Son, but only the Father.”
What is important is not to know the hour of the end of this world, but rather to be able to perceive the coming of Jesus, who is already present in our midst in the person of the poor (cf. Mt 25:40) and in so many other ways and events of our daily life. What is important is to open our eyes and to keep in mind the commitment of the good servant of whom Jesus speaks in the parable.
4) Personal questions
• On which signs do people base their belief that the end of the world is close at hand? Do you believe that the end of the world is close at hand?
• How should we respond to those who say that the end of the world is close at hand? What is the force which impels you to resist and to have hope?
• Our Creed says “He will come again to judge...” yet Jesus says He “is in our midst”. How do you reconcile these two statements?
• In English, and perhaps in many languages, the phrase “my world” means my life and what is in it. By using this more personal interpretation of the word “world”, can greater meaning be found in the use of the idea of “end of the world” than just thinking about the entire planet?
5) Concluding Prayer
Day after day I shall bless You, Lord,
I shall praise Your name for ever and ever.
Great is Yahweh and worthy of all praise,
His greatness beyond all reckoning. (Ps 145:2-3)
Ordinary Time
1) Opening prayer
Father,
help us to seek the values
that will bring us enduring joy in this changing world.
In our desire for what You promise
make us one in mind and heart.
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 23:27-32
Jesus said, "Woe to you, scribes and Pharisees, you hypocrites. You are like whitewashed tombs, which appear beautiful on the outside, but inside are full of dead men's bones and every kind of filth. Even so, on the outside you appear righteous, but inside you are filled with hypocrisy and evildoing. "Woe to you, scribes and Pharisees, you hypocrites. You build the tombs of the prophets and adorn the memorials of the righteous, and you say, 'If we had lived in the days of our ancestors, we would not have joined them in shedding the prophets' blood.' Thus you bear witness against yourselves that you are the children of those who murdered the prophets; now fill up what your ancestors measured out!"
3) Reflection
• These two last "Alas for you..." which Jesus pronounced against the doctors of the law and the Pharisees of His time, take again and strengthen, the same theme of the two "Alas for you..." of the Gospel of yesterday. Jesus criticizes the lack of coherence between word and practice, between what is interior and what is exterior.
• Matthew 23:27-28: The seventh, "Alas for you..." against those who are like whitewashed tombs. "You appear upright on the outside, but inside you are full of hypocrisy and lawlessness”. The image of “whitewashed sepulchers” speaks for itself and needs no commentaries. Jesus condemns those who have the fictitious appearance of upright persons, but who interiorly are the total negation of what they want to appear to be.
• Matthew 23:29-32: The eighth "Alas for you...’" against those who build the sepulchers of the prophets and decorate the tombs of the upright, but do not imitate them. The doctors and the Pharisees said: “We would never have joined in shedding the blood of the prophets, had we lived in our ancestors’ day”. Jesus concludes saying: The people who speak like this “confess that they are children of those who killed the prophets”, then they say “our fathers”. Jesus ends by saying,” Very well then, finish off the work that your ancestors began!” In fact, at that moment they had already decided to kill Jesus. In this way they were finishing off the work of their ancestors.
4) Personal questions
• These two other expressions of "Alas for you..." are but two reasons for being criticized severely by Jesus. Which of these is in me?
• Which image of myself do I try to present to others? Does it correspond, in fact, to what I am before God?
5) Concluding Prayer
How blessed are all who fear Yahweh,
who walk in His ways!
Your own labors will yield you a living,
happy and prosperous will you be. (Ps 128:1-2)
Ordinary Time
1) Opening prayer
Father,
help us to seek the values
that will bring us enduring joy in this changing world.
In our desire for what You promise
make us one in mind and heart.
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 23:23-26
Jesus said: "Woe to you, scribes and Pharisees, you hypocrites. You pay tithes of mint and dill and cumin, and have neglected the weightier things of the law: judgment and mercy and fidelity. But these you should have done, without neglecting the others. Blind guides, who strain out the gnat and swallow the camel! "Woe to you, scribes and Pharisees, you hypocrites. You cleanse the outside of cup and dish, but inside they are full of plunder and self-indulgence. Blind Pharisee, cleanse first the inside of the cup, so that the outside also may be clean."
3) Reflection
• The Gospel today presents two other times when this expression is used: “Alas for you...” Jesus speaks against the religious leaders of His time. The two uses today denounce the lack of coherence between word and attitude, between exterior and interior. Today we continue our reflection which we began yesterday.
• Matthew 23:23-24: The fifth “Alas for you...” is against those who insist on observance and forget mercy. “You pay your tithe of mint and dill and cumin and have neglected the weightier matters of the law: justice, mercy and fidelity.” This fifth “Alas for you...” of Jesus is against the religious leaders of that time and can be repeated against many religious of the following century even up to our time. Many times, in the name of Jesus, we insist on details and forget mercy. For example, Jansenism reduces lived faith to something arid, insisting on the observance and penance which led people away from the way of love. The Carmelite Saint Therese of Lisieux grew in the Jansenist environment which marked France at the end of the XIX century. Beginning from a personal painful experience, she learned how to reclaim the gratuitous of love of God, a force which should animate the observance of the norms from within, because, without love, the observance makes an idol of God.
• Matthew 23:25-26: The sixth “Alas for you...” is against those who clean things on the outside and are dirty inside. “You clean the outside of the cup and dish and leave the inside full of extortion and intemperance.” In the Sermon on the Mount, Jesus criticizes those who observe the letter of the law and transgress the spirit of the law. He says, "You have heard how it was said to our ancestors, ‘You shall not kill, and if anyone does kill he must answer for it before the court.’ But I say to you anyone who is angry with his brother will answer for it before the court. Anyone who calls his brother ‘fool’ will answer for it before the Sanhedrin; and anyone who calls him ‘traitor’ will answer for it in hell fire. You have heard that it was said, ‘You shall not commit adultery,’ but I say this to you, if a man looks at a woman lustfully, he has already committed adultery with her in his heart” (Mt 5:21-22, 27-28). It is not enough to observe the letter of the Law. It is not sufficient not to kill, not to rob, not to commit adultery, not to swear in order to be faithful to what God asks of us. The one who observes fully the law of God is the one who, besides observing the letter, goes deeply to the root and pulls out from within “the desires of extortion and intemperance” which may lead to murder, theft, and adultery. The fullness of the law is realized in the practice of love.
4) Personal questions
• There are two declarations of “Alas for you...”, two reasons to receive criticism from Jesus. Which of these two applies to me?
• Observance and gratuity: Which of these applies to me?
• Do these admonitions paint for me a bigger picture of not only avoiding sin, but of internal purification and a life of virtue?
5) Concluding Prayer
Proclaim God’s salvation day after day,
declare His glory among the nations,
His marvels to every people! (Ps 96:2-3)
Ordinary Time
1) Opening prayer
Father,
help us to seek the values
that will bring us enduring joy in this changing world.
In our desire for what You promise
make us one in mind and heart.
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 1:45-51
Philip found Nathanael and told him, "We have found the one about whom Moses wrote in the law, and also the prophets, Jesus son of Joseph, from Nazareth." But Nathanael said to him, "Can anything good come from Nazareth?" Philip said to him, "Come and see." Jesus saw Nathanael coming toward him and said of him, "Here is a true child of Israel. There is no duplicity in him." Nathanael said to him, "How do you know me?" Jesus answered and said to him, "Before Philip called you, I saw you under the fig tree." Nathanael answered him, "Rabbi, you are the Son of God; you are the King of Israel." Jesus answered and said to him, "Do you believe because I told you that I saw you under the fig tree? You will see greater things than this." And he said to him, "Amen, amen, I say to you, you will see heaven opened and the angels of God ascending and descending on the Son of Man."
3) Reflection
• Jesus returned to Galilee. He met Philip and called him telling him, “Follow Me!” The purpose of the call is always the same: to follow Jesus. The first Christians sought to preserve the names of the first disciples, and some they even kept their family names and the name of their place of origin. Philip, Andrew and Peter were from Bethsaida (Jn 1:44). Nathanael was from Cana. Today many forget the names of the people who were at the origin of their communities. To remember the names is a way of preserving the identity.
• Philip meets Nathanael and speaks to him about Jesus: “We have found Him of whom Moses in the Law and the Prophets wrote, Jesus, son of Joseph from Nazareth.” Jesus is the one to whom all the history of the Old Testament refers.
• Nathanael asks, “From Nazareth? Can anything good come from that place?” His question probably shows that there was some of the rivalry which existed among the small villages of the same region: Cana and Nazareth. Besides that, according to the official teaching of the scribes, the Messiah would come from Bethlehem, in Judah. He could not come from Nazareth in Galilee (Jn 7:41-42). Philip gives the same answer which Jesus had given to the other two disciples: “Come and see for yourself!” It is not by imposing, but rather by seeing, that people are convinced. Once again the same way: to meet, to experience, to share, to witness, to lead toward Jesus!
• Jesus sees Nathanael and says, “Truly, here is an Israelite in whom there is no deception.” Then He declares that He already knew him when he was under the fig tree. How could Nathanael be an “authentic or true Israelite” if he did not accept Jesus as the Messiah? Nathanael “was under the fig tree.” The fig tree was the symbol of Israel (cf. Mic 4:4; Zech 3:10; 1 Kg 5:5). An authentic Israelite is the one who knows how to detach himself from his own ideas when he perceives that they are not in agreement with God’s plan. The Israelite who is not ready to bring about this conversion is neither authentic nor honest. Nathanael is authentic. He was waiting for the Messiah according to the official teaching of the time (Jn 7:41-42,52). This is why at first, he did not accept a Messiah coming from Nazareth. But the encounter with Jesus helped him to understand that God’s plan is not always as people imagine or desire it to be. He recognizes and acknowledges his deception or mistake. He changes his idea, accepts Jesus as Messiah and confesses, “Rabbi, You are the Son of God; You are the King of Israel !” Nathanael’s confession is only the beginning: The one who will be faithful will see heaven open and the angels of God ascending and descending upon the Son of Man. He will experience that Jesus is the new bond of union between God and us, human beings. It is Jacob’s dream which has become a reality (Gen 28:10-22).
4) Personal questions
• Which title of Jesus that pleases you the most? Why?
• Have you had an intermediary between you and Jesus?
5) Concluding prayer
Upright in all that He does,
Yahweh acts only in faithful love. (Ps 145:17)
More...
Ordinary Time
1) Opening prayer
God our Father,
may we love You in all things and above all things
and reach the joy You have prepared for us
beyond all our imagining.
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 - Luke 1:26-38
In the sixth month, the angel Gabriel was sent from God to a town of Galilee called Nazareth, to a virgin betrothed to a man named Joseph, of the house of David, and the virgin's name was Mary. And coming to her, he said, "Hail, favored one! The Lord is with you." But she was greatly troubled at what was said and pondered what sort of greeting this might be. Then the angel said to her, "Do not be afraid, Mary, for you have found favor with God. Behold, you will conceive in your womb and bear a son, and you shall name him Jesus. He will be great and will be called Son of the Most High, 11 and the Lord God will give him the throne of David his father, and he will rule over the house of Jacob forever, and of his kingdom there will be no end." But Mary said to the angel, "How can this be, since I have no relations with a man?" And the angel said to her in reply, "The holy Spirit will come upon you, and the power of the Most High will overshadow you. Therefore the child to be born will be called holy, the Son of God. And behold, Elizabeth, your relative, has also conceived a son in her old age, and this is the sixth month for her who was called barren; for nothing will be impossible for God." Mary said, "Behold, I am the handmaid of the Lord. May it be done to me according to your word." Then the angel departed from her.
3) Reflection
• Today is the Feast of the Queenship of Mary. The text of the Gospel on which we meditate describes the visit of the angel to Mary (Lk 1:26-38). The word of God comes to Mary not through a biblical text, but rather through a profound experience of God, manifested in the visit of the angel. In the New Testament, often the Angel of God is God Himself. It was thanks to the meditation on the written Word of God in the bible that Mary was able to recognize the living Word of God in the visit of the angel. The same thing happens today with God’s visits in our life. The visits of God are frequent, but due to a lack of assimilation and meditation of the written Word of God in the bible, we are not aware of God’s visit in our life. God’s visit is so present and so continuous that, many times, we do not perceive it and, because of this, we lose a great opportunity to live in peace and with joy.
• Luke 1:26-27: The word enters into our life. Luke presents the people and the places: a virgin called Mary, betrothed to a man called Joseph, of the House of David.
Nazareth was a small city in Galilee. Galilee was on the periphery. The center was Judah and Jerusalem. The angel Gabriel was sent by God to this young virgin who lived on the periphery. The name Gabriel means God is strong. The name Mary means loved by Yahweh or Yahweh is my Lord.
The story of God’s visit to Mary begins with the expression “In the sixth month.” It refers to the “sixth month” of the pregnancy of Elizabeth, a relative of Mary: a woman of a certain age, who needs help. Elizabeth’s concrete need serves as a background to the whole episode. It is found at the beginning (Lk 1:26) and at the end (Lk 1:36, 39).
• Luke 1:28-29: Mary’s reaction. The angel had appeared to Zechariah in the temple. The angel appears to Mary in her house. The Word of God reaches Mary in the environment of her daily life. The angel says, “Rejoice, you who enjoy God’s favor! The Lord is with you!” These are words similar to those which were said to Moses (Ex 3:12), to Jeremiah (Jer 1:8), to Gideon (Judg 6:12), to Ruth (Ruth 2:4) and to many others. These words open the horizon for the mission which these people of the Old Testament had to carry out in the service of the people of God. Deeply disturbed by this greeting, Mary tries to understand what it means. She is realistic; she uses her head. She wants to understand. She does not simply accept any apparition or inspiration.
• Luke 1:30-33: The angel’s explanation. “Do not be afraid, Mary!” This is always the first greeting of God to human beings: do not be afraid! Immediately after that, the angel recalls the great promises of the past which will be realized through the son who will be born from Mary. This son must receive the name of Jesus. He will be called the son of the Most High and in Him, finally, the Kingdom of God promised to David, which all were anxiously awaiting, will be realized. This is the explanation which the angel gave to Mary so that she would not be afraid.
• Luke 1:34: New question asked by Mary. Mary becomes aware of the important mission which she is about to receive, but she continues to be realistic. She does not allow herself to be transported by the greatness of the offer and looks at her condition. “But how can this come about? I have no knowledge of man.” She analyses the offer according to criteria that we, human beings, have available. Because, humanly speaking, it was not possible that this offer of the Word of God would be realized at that moment.
• Luke 1:35-37: New explanation by the angel. "The Holy Spirit will come upon you, and the power of the Most High will cover you with its shadow. And so the child will be holy and will be called Son of God.” The Holy Spirit, present in God’s Word since Creation (Gen 1:2), can realize things which seem impossible. This is why the holy One who will be born of Mary will be called Son of God. When today God’s Word is received, accepted by the poor who have no education, something new takes place thanks to the power of the Holy Spirit! Something new and surprising like the son who is born to a virgin or like the son born from Elizabeth, a woman who was already old, of whom everyone said that she could have no children! The angel adds, “And I tell you this too, your cousin Elizabeth is now in her sixth month!”
• Luke 1:38: Mary gives herself. The angel’s response clarifies everything for Mary. She gives herself to what the angel was asking: “Behold, the handmaid of the Lord! May it be done to me according to your word.” Mary calls herself servant, handmaid of the Lord. This title comes from Isaiah, who presents the mission of the people not as a privilege, but rather as a service to others (Isa 42:1-9; 49:3-6). Later, the son who was about to be generated at that moment, will define His mission saying, “I have not come to be served, but to serve!” (Mt 20:28). He learns from His mother!
• Luke 1:39: The way that Mary finds to render service. The Word of God reaches Mary and makes her come out of herself in order to serve others. She leaves the place where she was and goes to Judah, at a distance of more than four days journey, in order to help her cousin Elizabeth. Mary begins serving and fulfills her mission on behalf of the People of God.
4) Personal questions
• How do you perceive God’s visit in your life? Have you been visited already? Have you been a visit from God in the life of others, especially for the poor? How does this text help us to recognize God’s visits in our lives?
• The word of God became incarnate in Mary. How is the Word of God taking flesh in my personal life and in the life of the community?
5) Concluding Prayer
Let them thank Yahweh for His faithful love,
for His wonders for the children of Adam!
He has fed the hungry to their hearts' content,
filled the starving with good things. (Ps 107:8-9)
Ordinary Time
1) Opening prayer
God our Father,
may we love You in all things and above all things
and reach the joy You have prepared for us
beyond all our imagining.
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 22:34-40
When the Pharisees heard that Jesus had silenced the Sadducees, they gathered together, and one of them, a scholar of the law, tested him by asking, "Teacher, which commandment in the law is the greatest?" He said to him, "You shall love the Lord, your God, with all your heart, with all your soul, and with all your mind. This is the greatest and the first commandment. The second is like it: You shall love your neighbor as yourself. The whole law and the prophets depend on these two commandments."
3) Reflection
• The text is enlightened. Jesus is in Jerusalem and precisely in the Temple where a process between Him and His adversaries is taking place, the chief priests and the scribes (20:18; 21:15), between the chief priests and the elders of the people (21:23) and between the chief priests and the Pharisees (21:45). The point of controversy of the debate is: the identity of Jesus or of the Son of David, the origin of His identity, and, therefore, the question regarding the nature of the Kingdom of God. The evangelist presents this plot of debates with a sequence of controversies that present a growing rhythm: the tribute to be paid to Caesar (22:15-22), the resurrection of the dead (22:23-33), the greatest commandment (22:34-40), the Messiah, son and Lord of David (22:41-46). The protagonists of the first three discussions are representatives of the official Judaism who try to place Jesus in difficulty on some crucial questions. These disputes are addressed to Jesus in so far as He is “Master” (Rabbi). This title tells the reader of the understanding that the interlocutors have of Jesus, but Jesus takes this occasion to lead them to ask themselves a more crucial question: the last time they took position concerning His identity (22:41-46).
• The greatest commandment. On the trail of the Sadducees who have preceded, the Pharisees ask Jesus a burning question: which is the greatest commandment? The Rabbis first make evident the multiplicity of the prescriptions (248 commandments), then the question is asked of Jesus regarding which is the most important. Just the same, the Rabbis themselves had created a true survey to reduce them as far as possible: David lists eleven (Ps 15:2-5), Isaiah six (Isa 33:15), Micah three (Mic 6:8), Amos two (Am 5:4) and Habakkuk only one (Hab 2:4). But the intention of the Pharisees regarding their question goes beyond every type of survey; it is a question of the essence itself of the prescriptions. Jesus, in answering, binds together love of God and love of neighbor, so much so as to unite them in only one, but without refusing to give priority to the first one, which subordinates, in a close way, the second one. Thus, all the prescriptions of the Law, all 613, are placed in relationship with this unique commandment: the whole Law finds its significance and foundation in the one of love. Jesus carries out a process of simplification of all the precepts of the law: anyone who puts into practice the only commandment of love does not only observe the law, but also the prophets (v. 40). Just the same, the novelty of the response is not so much the material content as in its realization: in Jesus, the love of God and love of neighbor have their own context, their last solidity. That is to say, that God’s love and love of neighbor, shown and realized in some way in his person, guides man to place himself before God and before others through love. The only commandment in two, God’s love and love for neighbor, become the supporting column, not only of the scriptures, but also of the life of the Christian.
4) Personal questions
• Is love for God and for neighbor only a vague sentiment, an emotion, a passing motion or a reality that affirms your whole person: heart, will, intelligence and human relationships?
• You were created out of love. Are you aware that your fulfillment takes place in God’s love, to love Him with the whole heart, with the whole soul, with the whole mind? Such a love demands a confirmation of charity toward the brothers and sisters and their situation of life. Do you practice this in daily life?
5) Concluding Prayer
Let them thank Yahweh for His faithful love,
for His wonders for the children of Adam!
He has fed the hungry to their hearts' content,
filled the starving with good things. (Ps 107:8-9)
Ordinary Time
1) Opening prayer
God our Father,
may we love You in all things and above all things
and reach the joy You have prepared for us
beyond all our imagining.
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 22:1-14
Jesus again in reply spoke to the chief priests and the elders of the people in parables saying, "The Kingdom of heaven may be likened to a king who gave a wedding feast for his son. He dispatched his servants to summon the invited guests to the feast, but they refused to come. A second time he sent other servants, saying, 'Tell those invited: "Behold, I have prepared my banquet, my calves and fattened cattle are killed, and everything is ready; come to the feast."' Some ignored the invitation and went away, one to his farm, another to his business. The rest laid hold of his servants, mistreated them, and killed them. The king was enraged and sent his troops, destroyed those murderers, and burned their city. Then the king said to his servants, 'The feast is ready, but those who were invited were not worthy to come. Go out, therefore, into the main roads and invite to the feast whomever you find.' The servants went out into the streets and gathered all they found, bad and good alike, and the hall was filled with guests. But when the king came in to meet the guests he saw a man there not dressed in a wedding garment. He said to him, 'My friend, how is it that you came in here without a wedding garment?' But he was reduced to silence. Then the king said to his attendants, 'Bind his hands and feet, and cast him into the darkness outside, where there will be wailing and grinding of teeth.' Many are invited, but few are chosen."
3) Reflection
• Today’s Gospel presents the parable of the banquet which we also find in the Gospel of Matthew and of Luke, but with significant differences which stem from each evangelist’s point of view. The background which leads both evangelists to repeat this parable is the same. In the communities of the first Christians, both those of Matthew and those of Luke, the problem of living together between the converted Jews and the converted pagans continued in full force. The Jews had ancient norms which prevented them from eating together with pagans. Even entering into the Christian communities, many Jews kept the ancient custom of not sitting at the same table with pagans. Thus, Peter had conflicts in the communities of Jerusalem because he had entered the house of Cornelius, a pagan, and had eaten with him (Acts 11:3). This same problem existed, though in a different way, in Matthew’s and Luke’s communities. In Luke’s community, in spite of the differences in race, class and gender, they had a great ideal of sharing and of communion (Acts 2:42; 4:32; 5:12). For this reason, in Luke’s Gospel (Lk 14:15-24), the parable insists on the invitation addressed to all. The master of the feast, angry and upset because the first guests, who were invited, did not arrive, sends his servants to call the poor, the crippled, the blind, and invites them to participate in the banquet. But there is still place. Then, the master of the feast orders that all be invited, until his house is full. In Matthew’s Gospel, the first part of the parable, (Mt 22:1-10) has the same objective as that of Luke’s Gospel. It says that the master of the feast orders the servants to let the “good and the bad” enter (Mt 22:10). But it the end, he adds another parable (Mt 22:11-14) concerning the wedding garment, which focuses on something specific to the Jews, the need of purity in order to be able to present oneself before God.
• Matthew 22:1-2: The invitation addressed to all. Some manuscripts say that the parable was told for the chief priests and for the elders of the People. This hypothesis can serve as a key for the reading, because it helps one to understand some strange points which appear in the story. The parable begins like this: “The Kingdom of Heaven may be compared to a king who gave a feast for his son’s wedding.” This initial statement recalls the most profound hope: the desire of the people to be with God always. Several times the Gospel refers to this hope, suggesting that Jesus, the Son of the King, is the bridegroom who comes to prepare the wedding (Mk 2:19; Rev 21:2, 19:9).
• Matthew 22:3-6: The invited guests do not want to come. The king invites in a more insistent way, but the guests do not want to come. “But they were not interested: one went off to his farm, another to his business; and the rest seized his servants, mistreated them and killed them.” In Luke, what prevents them from accepting the invitation are the duties of daily life. The first one says, "I have bought a piece of land and must go to see it;" the second one, "I have bought five yoke of oxen and am on my way to try them out;” the third one, "I have just got married and so am unable to come!" (cf. Lk 14:18-20). According to the norms and customs of the time, those people had the right and even the duty not to accept the invitation they had received (cf. Deut 20:5-7).
• Matthew 22:7: An incomprehensible war! The reaction of the king in the face of the refusal is surprising. “Then the king was furious and he dispatched his troops, destroyed those murderers and burnt their town.” How is such a violent reaction to be interpreted? The parable was told for the chief priests and for the elders of the people (Mt 22:1), for those responsible for the nations. Jesus had often spoken to them about the need for conversion. He even shed tears over the city of Jerusalem and said, “If you too had only recognized on that day the way to peace! But in fact it is hidden from your eyes. Yes, a time is coming when your enemies will raise fortifications all around you, when they will encircle you and hem you in on every side; they will dash you and the children inside your walls to the ground; they will leave not one stone standing on another within you, because you did not recognize the moment of your visitation.” (Lk 19:41-44). The violent reaction of the king in the parable probably refers to the fact of Jesus’ foresight. Forty years later, Jerusalem was destroyed (Lk 19:41-44; 21: 6).
• Matthew 22:8-10: The banquet is not canceled. For the third time, the king invites the people. He tells his servants, “The wedding banquet is ready, but those invited were unworthy; go to the main crossroads and invite everyone you can find to come to the wedding.”
Going out on the streets, those servants gathered together everyone they could find, bad and good alike; and the wedding hall was filled with guests. The bad, who were excluded from participation in worship with the Jews because they were deemed impure, are now invited specifically by the king to participate in the feast. In the context of that time, the bad were the pagans. They also are invited to participate in the wedding feast.
• Matthew 22:11-14: The wedding garment. These verses tell us that the king went into the wedding hall and saw someone who was not wearing a wedding garment. And the king asked, “How did you get in here, my friend, without a wedding garment?” And he was silent. The story says that the man was bound hands and feet and thrown into the darkness outside. Then the story concludes: “Many are invited but not all are chosen.” Some scholars think that it is a second parable which was added to lessen the impression which one has after the first parable, which speaks about “the good and the bad” who enter into the feast (Mt 22:10). Even if one admits that it is not the observance of the Law which gives us salvation, but rather faith in the gratuitous love of God, that in no way diminishes the need for purity of heart as a prerequisite to be able to appear before God.
4) Personal questions
• Who are the persons who are normally invited to our feasts? Why? Who are the people who are not invited to our feasts? Why?
• What are the reasons which today prevent many people from participation in society and in the Church? What are some of the excuses that people offer to exclude themselves from the duty to participate in the community? Are those excuses valid?
5) Concluding Prayer
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)
Ordinary Time
1) Opening prayer
God our Father,
may we love You in all things and above all things
and reach the joy You have prepared for us
beyond all our imagining.
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 20:1-16
Jesus told his disciples this parable: "The Kingdom of heaven is like a landowner who went out at dawn to hire laborers for his vineyard. After agreeing with them for the usual daily wage, he sent them into his vineyard. Going out about nine o'clock, he saw others standing idle in the marketplace, and he said to them, 'You too go into my vineyard, and I will give you what is just.' So they went off. And he went out again around noon, and around three o'clock, and did likewise. Going out about five o'clock, he found others standing around, and said to them, 'Why do you stand here idle all day?' They answered, 'Because no one has hired us.' He said to them, 'You too go into my vineyard.' When it was evening the owner of the vineyard said to his foreman, 'Summon the laborers and give them their pay, beginning with the last and ending with the first.' When those who had started about five o'clock came, each received the usual daily wage. So when the first came, they thought that they would receive more, but each of them also got the usual wage. And on receiving it they grumbled against the landowner, saying, 'These last ones worked only one hour, and you have made them equal to us, who bore the day's burden and the heat.' He said to one of them in reply, 'My friend, I am not cheating you. Did you not agree with me for the usual daily wage? Take what is yours and go. What if I wish to give this last one the same as you? Or am I not free to do as I wish with my own money? Are you envious because I am generous?' Thus, the last will be first, and the first will be last."
3) Reflection
• Today’s Gospel presents a parable which is found only in Matthew’s Gospel. It is not in the other Gospels. Like in all parables, Jesus tells a story about daily elements, daily things of the life of the people. He presents a picture of the social situation of His time, in which the listeners recognize themselves. At the same time, in the story of this parable, there are things which never take place in the reality of the life of the people, because speaking about the master, Jesus thinks about God, about His Father. This is why in the story of the parable the master does things which are surprising which never take place in the daily life of the listeners. In this strange approach of the master, it is necessary to find the key to understanding the message of the parable.
• Matthew 20:1-7: The five times that the landowner goes out to look for laborers. “The Kingdom of Heaven is like a landowner going out at daybreak to hire workers for his vineyard. He made an agreement with the workers for one denarius a day and sent them to his vineyard”. This is how the story begins and it speaks for itself and does not need too many comments. In what follows, the landowner goes out four times to call other workers to go and work in his vineyard. Jesus refers to the terrible lack of work at that time. Now some details of the story: (a) the landowner himself goes out personally five times to contract workers. (b) When he contracts the workers, he fixes the salary only for the first group: one denarius a day. To those of nine o’clock in the morning he says: I will give you what is just, fair. With the others, he does not fix anything. He contracted them only to work in the vineyard. (c) At the end of the day, when it was the time to pay the workers, the landowners orders the administrator to carry out this service.
• Matthew 20:8-10: The strange way of fixing the accounts at the end of the day. When it was evening, the landowner of the vineyard told his administrator: Call the workers and pay them, beginning from the last ones to the first ones. Here, at the time of drawing the accounts, something strange takes place which does not happen in normal life. It seems that things are inverted. The administrator begins to pay those who were contracted just an hour before. The salary is the same for all: one denarius, as it was agreed with the first ones who were contracted at the beginning of the day. When the first came, they expected to get more but they too received one denarius each. Why does the landowner act like that? Would you do the same? It is precisely in this surprising gesture of the landowner that the key to understanding this parable is hidden.
• Matthew 20:11-12: The normal reaction of the workers before the strange ways of the landowner. The last ones also receive their salary as those who were contracted first. The story says that these began to grumble against the landowner and said, “The men who came last have done only one hour and you have treated them the same as us, though we have done a heavy day’s work in all the heat”. This is the normal reaction of a good sense. I think that all of us would have had the same reaction and would have said the same thing to the landowner. Would we not?
• Matthew 20:13-16: The surprising explanation of the landowner which gives the key to the parable. The response of the landowner is the following: “My friend, I am not being unjust to you. Did we not agree on one denarius? Take your earnings and go. I choose to pay the last comer as much as I pay you; have I no right to do what I like with my own? Why should you be envious because I am generous?” These words give the key which explains the attitude of the landowner and indicates the message which Jesus wants to communicate to us: (a) The landowner was not unjust, because he acts according to what he had agreed with the first group of workers: one denarius a day. (b) It is the sovereign decision of the landowner to give to the last ones the same amount that he had agreed upon with those of the first hour. These do not have the right to complain and claim anything. (c) Acting with justice, the landowner has the right to do the good that he wants with the things that belong to him. The worker, on his part, has this same right. (d) The last question touches on the central point: Why should you be envious because I am generous? God is different and His thoughts are not our thoughts (Isa 55: 8-9).
• The background of the parable is the circumstance of the time, for Jesus as well as for Matthew. The workers of the first hour are the Jewish people, called by God to work in his vineyard. They bear the weight of the day, from Abraham to Moses, for over one thousand years. Now at the eleventh hour, Jesus calls the gentiles to work in his vineyard and they succeed in having the preference in the heart of God. “Thus the first ones will be last and the last will be first”.
4) Personal questions
• Those of the eleventh hour arrive. They have advantages and receive priority in regard to entrance into the Kingdom of God. When you wait in line for two hours, and a person arrives, and without saying anything she places herself before you. Would you accept this? Can these two situations be compared? (hint: she places herself, rather than someone higher choosing to place her - does this change things?)
• God’s action surpasses our calculations and our human way of acting. He surprises us and sometimes it is uncomfortable. Has this happened to you in your life? What lessons have you drawn from this?
• This parable uses "work" and "workers" to convey its message. Why? Is there also the message that to receive "payment" also requires work? To be a Christian demands work - it is not a passive existence, but rather an active participation in the work of God.
5) Concluding Prayer
Kindness and faithful love pursue me every day of my life.
I make my home in the house of Yahweh
for all time to come. (Ps 23:6)
