Ordinary Time

1) Opening prayer

Almighty and ever-living God,

Your Spirit made us Your children,

confident to call You Father.

Increase Your Spirit within us

and bring us to our promised inheritance.

We ask this through our Lord Jesus Christ, Your Son,

who lives and reigns with You and the Holy Spirit,

one God, for ever and ever. Amen.

2) Gospel Reading - Matthew 18:1-5, 10, 12-14

The disciples approached Jesus and said, “Who is the greatest in the Kingdom of heaven?” He called a child over, placed it in their midst, and said, “Amen, I say to you, unless you turn and become like children, you will not enter the Kingdom of heaven. Whoever becomes humble like this child is the greatest in the Kingdom of heaven. And whoever receives one child such as this in my name receives me. “See that you do not despise one of these little ones, for I say to you that their angels in heaven always look upon the face of my heavenly Father. What is your opinion? If a man has a hundred sheep and one of them goes astray, will he not leave the ninety-nine in the hills and go in search of the stray? And if he finds it, amen, I say to you, he rejoices more over it than over the ninety-nine that did not stray. In just the same way, it is not the will of your heavenly Father that one of these little ones be lost.”

3) Reflection

• Here, in Chapter 18 of the Gospel of Matthew begins the fourth great discourse on the New Law, the discourse on the community. As has already been said before (on Monday of the 10th week of the year), the Gospel of Matthew, written for the communities of the Christian Jews of Galilee and Syria, presents Jesus as the new Moses. In the Old Testament, the Law of Moses was codified in the five books of the Pentateuch. Imitating the ancient model, Matthew represents the New Law in five great discourses: (a) The Sermon on the Mount (Mt 5:1-7, 29); (b) the discourse on the mission (Mt 10:1-42); (c) The discourse on the parables (Mt 13:1-52); (d) The discourse on the community (Mt 18:1-35); (e) The discourse on the future of the Kingdom (Mt 24:1-25,46). The narrative parts which are inserted among the five discourses describe the practice of Jesus and show how He practiced and embodied the New Law in His life.

• The Gospel today gives the first part of the discourse on the community (Mt 18:1-14) which has as key word “the little ones”. The little ones are not only the children, but also the poor, those who are not important in society and in the community, and also the children. Jesus asks that these “little ones” should always be the center of the concern of the communities because “The Father in Heaven does not will that one of these little ones should be lost” (Mt 18:14).

• Matthew 18:1: The question of the disciples which provokes the teaching of Jesus. The disciples want to know who is greater in the Kingdom. The simple fact of this question reveals that they have not understood anything or very little of the message of Jesus. The whole discourse on the community is given in order to make them understand that among the followers of Jesus the spirit of service should prevail, the gift of self, of pardon, of reconciliation and of gratuitous love, without seeking one’s own interest and one’s own advancement.

• Matthew 18:2-5: The fundamental criterion: the little one and the greater one. The disciples ask for a criteria so as to be able to measure the importance of the people in the community: “Who is the greater in the Kingdom of Heaven?” Jesus answers that it is the little ones! The little ones are not socially important; they do not belong to the world of the powerful. The disciples have to become children. Instead of growing up, to the heights, they must grow down and toward the periphery, where the poor and the little ones live. In this way, they will be greater in the Kingdom! The reason is the following: “Anyone who receives one of these little ones receives Me”. Jesus identifies Himself with them. The love of Jesus for the little ones cannot be explained. Children have no merit. It is the complete gratuity of the love of God which manifests itself and asks to be imitated in the community of those who call themselves disciples of Jesus.

• Matthew 18:6-9: Do not scandalize the little ones. These four verses concerning the scandal to little ones are omitted from today’s Gospel. We give a brief commentary on them. To scandalize the little ones means this: to be the cause for them to lose their faith in God and to abandon the community. Matthew keeps a very hard saying of Jesus: “Anyone who scandalizes even one of these little ones who believe in Me, it would be better for him to have a mill stone tied around his neck and then be thrown into the sea”. It is a sign that at that time many little ones no longer identified themselves with the community and sought another refuge. And today, in Latin America, for example, every year approximately three million people abandon the historical Church and go to the Evangelical churches. This is a sign that they do not feel at home among us. What is lacking in us? What is the cause of this scandal to the little ones? In order to avoid the scandal, Jesus orders them to cut off their foot or take out their eye. This sentence cannot be taken literally. It means that we should be very firm, strict in fighting against any scandal which draws the little ones away. We cannot, in any way, allow that the little ones feel marginalized in our community, because in this case, the community would not be a sign of the Kingdom of God.

• Matthew 18:10-11: The angels of the little ones see the face of the Father. Jesus recalls Psalm 91. The little ones take Yahweh as their refuge and make the most High their fortress (Ps 91:9) and because of this, “No disaster can overtake you, no plague come near your tent; He has given angels orders about you to guard you wherever you go. They will carry you in their arms in case you trip over a stone” (Ps 91:10,12).

• Matthew 18:12-14: The parable of the one hundred sheep. According to Luke, this parable reveals the joy of God on the conversion of a sinner (Lk 15: 3-7). According to Matthew, it reveals that the Father does not want even one of the little ones to be lost. In other words, the little ones should be the pastoral priority of the community, of the Church. They should be in the center of the concern of all. Love for the little ones and the excluded should be the axis of the community of those who want to follow Jesus, because it is in this way that the community becomes the proof of the gratuitous love of God, who accepts all.

4) Personal questions

• Who are the poorest people of our neighborhood? Do they participate in our community? Do they feel at home or do they find in us a cause to withdraw?

• God the Father does not want any of the little ones to get lost. What does this mean for our community?

• Should the pastor of a community spend his time on the “little ones” in the community, the poor and neglected, or on the rich who might be able to provide for the economics of the community? Is there a balance, or is “balance” just another word for compromise – a compromise on Jesus’ instructions? Does your answer also apply to members of the community as well?

• Many who leave the Church do so because of disagreement over teachings, such as the Church’s stand on abortion or remarriage. Some believe that there is no such thing as sin. How could, or should, the community bring these “lost sheep” back, without sacrificing the truth?

5) Concluding Prayer

Your instructions are my eternal heritage,

they are the joy of my heart.

I devote myself to obeying Your statutes,

their recompense is eternal. (Ps 119:111-112)

The transfiguration of Jesus: the cross on the horizon
The passion that leads to glory

Mark 9:2-10

1. Opening prayer

Lord Jesus, send Your Spirit to help us to read the Scriptures with the same mind that You read them to the disciples on the way to Emmaus. In the light of the Word, written in the Bible, You helped them to discover the presence of God in the disturbing events of Your sentence and death. Thus, the cross that seemed to be the end of all hope became for them the source of life and of resurrection.
Create silence in us so that we may listen to Your voice in Creation and in the Scriptures, in events and in people, above all in the poor and suffering. May Your word guide us so that we too, like the two disciples on the way to Emmaus, may experience the force of Your resurrection and witness to others that You are alive in our midst as source of fraternity, justice and peace. We ask this of You, Jesus, Son of Mary, who revealed the Father to us and sent us Your Spirit. Amen.

2. Reading

a) A key to the reading:

On this solemnity, the Church meditates on the Transfiguration of Jesus in the presence of the three disciples who joined Him on the mountain. The Transfiguration takes place after the first announcement of the death of Jesus (Lk 9:21-22). This announcement had confused the disciples, especially Peter. When we take a close look at the small details, we see that the text describes the transfiguration in a way that makes us aware of how this unusual experience of Jesus was able to help the disciples overcome the crisis in which they found themselves. As we read, let us try to pay attention to the following: How did the transfiguration take place and what was the reaction of the disciples to this experience?

b) A division of the text to help our reading:

Mark 9:2-4: The Transfiguration of Jesus in the presence of His disciples
Mark 9:5-6: Peter’s reaction to the transfiguration
Mark 9:7-8: The voice from heaven that explains the meaning of the Transfiguration
Mark 9:9-10: Keeping secret what they had seen

c) Text:

After six days Jesus took Peter, James, and his brother John, and led them up a high mountain apart by themselves. And he was transfigured before them, and his clothes became dazzling white, such as no fuller on earth could bleach them. Then Elijah appeared to them along with Moses, and they were conversing with Jesus. Then Peter said to Jesus in reply, "Rabbi, it is good that we are here! Let us make three tents: one for you, one for Moses, and one for Elijah." He hardly knew what to say, they were so terrified. Then a cloud came, casting a shadow over them; from the cloud came a voice, "This is my beloved Son. Listen to him." Suddenly, looking around, they no longer saw anyone but Jesus alone with them. As they were coming down from the mountain, he charged them not to relate what they had seen to anyone, except when the Son of Man had risen from the dead. So they kept the matter to themselves, questioning what rising from the dead meant.

3. A moment of prayerful silence

that the Word of God may penetrate and enlighten our life.

4. Some questions

to help us in our personal reflection.

a) Which part of the text did you like most or that touched you most? Why?

b) How does the transfiguration take place and what is the disciples’ reaction to this experience?

c) Why does the text present Jesus with brilliant clothes while He is speaking with Moses and Elijah? Who are Moses and Elijah for Jesus? Who are they for the disciples?

d) What is the message of the voice from heaven for Jesus? And what is the message for the disciples?

e) How can we transfigure, today, our personal and family life and the life of the community in our area?

5. For those who wish to go deeper into the theme

a) The context then and now

The foretelling of the passion sank the disciples into a deep crisis. They lived among the poor, but in their minds they were confused, lost as they were in the propaganda of the government and of the official religion of their time (Mk 8:15). The official religion taught that the Messiah would be glorious and victorious! That is why Peter reacts strongly against the cross (Mk 8:32). Someone condemned to die on the cross could not be the Messiah, rather, according to the Law of God, he had to be considered “cursed by God” (Deut 21:22-23). In these circumstances, the experience of the transfiguration of Jesus was able to help the disciples overcome the trauma of the Cross. In fact, at the Transfiguration, Jesus appears in glory and speaks with Moses and Elijah of His Passion and Death (Lk 9:31). The journey towards glory, then, is through the cross.

In the 70’s, when Mark is writing his Gospel, the Cross was a great obstacle for the Jews to accept Jesus as the Messiah. How could it be that one crucified, one who died as one marginalized, was the great Messiah expected for centuries by the people? The cross was an obstacle to believing in Jesus. "The cross is a scandal," they said (1Cor 1:23). The community did not know how to respond to the critical questions put to them by the Jews. One of the great efforts of the early Christians was that of assisting people to see that the cross was neither scandal nor madness, but rather the expression of the power and wisdom of God (1Cor 1:22-31). Mark’s Gospel contributes to that effort. He uses texts from the Old Testament to describe the scene of the Transfiguration. He shed light on the events of the life of Jesus and shows that Jesus fulfills the prophecies and that the Cross is the way that leads to glory. It was not just the cross of Jesus that was a problem! In the 70’s, the cross of persecution was part of everyday life for Christians. In fact, just shortly before, Nero had launched his persecution and many died. Today, too, many people suffer because they are Christians and because they live the Gospel. How do we approach the cross? What does it mean? With these questions in mind we meditate and comment on the text of the transfiguration.

b) A commentary on the text:

Mark 9:2-4: Jesus looks different.
Jesus goes up a high mountain. Luke adds that He goes there to pray (Lk 9:28). There, on the summit of the mountain, Jesus appears in glory in the presence of Peter, James and John. Together with Him appear Moses and Elijah. The high mountain recalls Mount Sinai, where in times past, God had made known His will to the people by presenting the law to Moses. The white clothes of Jesus recall Moses shrouded in light as he speaks to God on the mountain and as he receives the law from God (cf. Ex 34:29-35). Elijah and Moses, the two great authorities of the Old Testament, speak with Jesus. Moses represents the law and Elijah the prophets. Luke says that they talked about the death of Jesus in Jerusalem (Lk 9:31). Thus it was clear that the Old Testament, both the law and the prophets, taught that the way to glory is through the cross (Cf. Isa 53).

Mark 9:5-6: Peter likes what is happening but does not understand.
Peter likes what is going on and wants this pleasing moment on the mountain to last, despite being terrified. He suggests building three tents. Mark says that Peter was afraid and did not know what he was saying, and Luke adds that the disciples were sleepy (Lk 9:32). For them, as for us, it is difficult to understand the Cross!
The description of the transfiguration begins with an affirmation: “Six days later”. What six days are these? Some scholars explain this phrase thus: Peter wants to build three tents, because it was the sixth day of the feast of tents. This was a very popular feast of six days that celebrated the gift of the Law of God and the forty years spent in the desert. To recall these forty years, the people had to spend six days in temporary tents. That is why it was called the Feast of the Tents. If they could not celebrate the whole six days, they had to celebrate at least on the sixth day. The affirmation "six days later" would then be an allusion to the feast of the tents. That is why Peter recalls the duty of building tents. And spontaneously, he offers himself to build the tents. Thus Jesus, Moses and Elijah would have been able to go on talking.

Mark 9:7: The voice from heaven shed light on the events.
As soon as Jesus is shrouded in glory, a voice from heaven says: "This is My Son, My Beloved. Listen to Him!" The expression "Beloved Son" recalls the figure of the Servant Messiah, proclaimed by the prophet Isaiah (cf. Isa 42:1). The expression "Listen to Him" recalls the prophecy that promised the coming of the new Moses (cf. Deut 18:15). In Jesus, the prophecies of the Old Testament are being fulfilled. The disciples could not doubt this. The Christians of the 70’s could not doubt this. Jesus is truly the glorious Messiah, but the way to glory is through the cross, the second proclamation made in the prophecy of the Servant (Isa 53:3-9). The glory of the Transfiguration is proof of this. Moses and Elijah confirm this. The Father is the guarantor of this. Jesus accepts this.

Mark 9:8: Only Jesus and no one else!
Mark says that after the vision, the disciples see only Jesus and no one else. The emphasis on the affirmation that they see only Jesus suggests that from now on Jesus is the only revelation of God for us! For us Christians, Jesus, and only Jesus, is the key to understanding the complete meaning of the Old Testament.

Mark 9: 9-10: Knowing how to keep silent.
Jesus asks His disciples not to say anything to anyone until He rose from the dead, but the disciples do not understand Him. Indeed, anyone who does not link suffering to the resurrection does not understand the meaning of the Cross. Jesus is stronger than death.

Mark 9:11-13: The return of the prophet Elijah.
The prophet Malachi had proclaimed that Elijah was to return to prepare the way of the Messiah (Mal 3:23-24). This same proclamation is also found in the book of Sirach (Sir 48:10). Then, how could Jesus be the Messiah if Elijah had not returned yet? That is why the disciples asked, “Why do the Scribes say that Elijah must come first?” (9:11). Jesus’ reply is clear: “I tell you that Elijah has come and they have treated him as they pleased, just as the scriptures say about him” (9: 13). Jesus was referring to John the Baptist who was murdered by Herod (Mt 17:13).

c) Further information:

i) The Transfiguration: the change that takes place in the practice of Jesus

In the middle of conflicts with the Pharisees and Herodians (Mk 8:11-21), Jesus leaves Galilee and goes to the region of Caesarea Philippi (Mk 8:27), where He begins to prepare His disciples. On the way, He poses a question to them: "Who do people say I am?" (Mk 8:27) After listening to their reply that they considered Him the Messiah, Jesus begins to speak of His passion and death (Mk 8:31). Peter reacts, "Heaven preserve You, Lord!" (Mt 16:22). Jesus replies, "Get behind Me, Satan! You are an obstacle in My path, because you are thinking not as God thinks but as human beings do!" (Mk 8:33) This was a moment of crisis for the disciples, who still held on to the idea of a glorious Messiah (Mk 8:32-33; 9:32), not understanding Jesus’ reply and trying to divert it in another direction. It was close to the feast of the Tents, (cf. Lk 9:33), when the popular messianic expectation was much stronger than usual. Jesus goes up the mountain to pray (Lk 9:28). He overcomes temptation by prayer. The revelation of the Kingdom was different from what the people imagined. The victory of the Servant would take place through the death sentence (Isa 50:4-9; 53:1-12). The cross appears on the horizon, not just as a possibility, but as a certainty. From this moment on a change takes place in Jesus’ practice. Here are some important signs of this change:

Few miracles. At first there are many miracles. Now, beginning with Mk 8:27; Mt 16:13 and Lk 9:18, miracles are almost an exception in Jesus’ activities.

Proclaiming the Passion. Earlier there was talk of the passion as a remote possibility (Mk 3:6). Now there is constant talk of it (Mk 8:31; 9:9,31; 10:33,38).

Taking up the Cross. Earlier, Jesus proclaimed the imminent coming of the Kingdom. Now He insists on watchfulness, the demands on those who follow Him and the necessity to take up one’s cross (Mt 16:24-26; 19:27-30; 24:42-51; 25:1-13; Mk 8:34; 10:28-31; Lk 9:23-26,57-62; 12:8-9,35-48; 14:25-33; 17:33; 18:28-30).

He teaches the disciples. Earlier He taught the people. Now He is more concerned with the formation of His disciples. He asks them to choose again (Jn 6:67) and begins to prepare them for the future mission. He goes out of the city so as to stay with them and focus on their formation (Mk 8:27; 9:28, 30-35; 10:10,23,28-32; 11:11).

Different parables. Earlier, the parables revealed the mystery of the Kingdom present in the activities of Jesus. Now the parables tend towards the future judgment, at the end of time: the murderous vine growers (Mt 21:33-46); the merciless servant (Mt 18:23-35), the workers of the eleventh hour (Mt 20:1-16), the two sons (Mt 21:28-32), the wedding banquet (Mt 22:1-14), the ten talents (Mt 25:14-30).
Jesus accepts the will of the Father that is revealed in the new situation and decides to go to Jerusalem (Lk 9:51). He takes this decision with such determination as to frighten His disciples, who cannot understand what is going on (Mk 10:32; Lk 18:31-34). In the society of that time, the proclamation of the Kingdom as Jesus proclaimed it could not be tolerated. So He either had to change or die! Jesus did not change His proclamation. He continued to be faithful to the Father and to the poor. That is why He was sentenced to death!

ii) The transfiguration and the return of the prophet Elijah

In Mark’s Gospel, the scene of the transfiguration is linked to the question of the return of the prophet Elijah (Mk 9:9-13). In those days, people expected the return of the prophet Elijah and were not aware that Elijah had already returned in the person of John the Baptist (Mk 9:13). The same thing happens today. Many people live in expectation of the return of Jesus and even write on the walls of cities: Jesus will return! They are not aware that Jesus is already present in our lives. Every now and then, like an unexpected flash of lightning, this presence of Jesus breaks out and shines, transforming our lives. A question that each one us should ask is, “Has my faith in Jesus offered me a moment of transfiguration and intense joy? How have such moments of joy given me strength in hard times?”

6. The prayer of a Psalm: Psalm 27 (26)

The Lord is my light

Yahweh is my light and my salvation,
whom should I fear?
Yahweh is the fortress of my life,
whom should I dread?
When the wicked advance against me to eat me up,
they, my opponents, my enemies,
are the ones who stumble and fall.

Though an army pitch camp against me,
my heart will not fear;
though war break out against me,
my trust will never be shaken.

One thing I ask of Yahweh,
one thing I seek:
to dwell in Yahweh's house all the days of my life,
to enjoy the sweetness of Yahweh,
to seek out His temple.

For He hides me away under His roof on the day of evil;
He folds me in the recesses of His tent,
sets me high on a rock.
Now my head is held high above the enemies who surround me;
in His tent I will offer sacrifices of acclaim. I will sing,
I will make music for Yahweh.

Yahweh, hear my voice as I cry,
pity me, answer me!
Of You my heart has said,
“Seek His face!”
Your face, Yahweh, I seek;
do not turn away from me.
Do not thrust aside Your servant in anger,
without You I am helpless.
Never leave me, never forsake me,
God, my Savior.
Though my father and mother forsake me,
Yahweh will gather me up.

Yahweh, teach me Your way,
lead me on the path of integrity because of my enemies;
do not abandon me to the will of my foes
- false witnesses have risen against me,
and are breathing out violence.

This I believe: I shall see the goodness of Yahweh,
in the land of the living.
Put your hope in Yahweh,
be strong,
let your heart be bold,
put your hope in Yahweh.

7. Final Prayer

Lord Jesus, we thank You for the word that has enabled us to understand better the will of the Father. May Your Spirit enlighten our actions and grant us the strength to practice what Your Word has revealed to us. May we, like Mary, Your mother, not only listen to but also practice the Word. You who live and reign with the Father in the unity of the Holy Spirit forever and ever. Amen.

Ordinary Time

1) Opening prayer

Father of everlasting goodness,

our origin and guide,

be close to us

and hear the prayers of all who praise You.

Forgive our sins and restore us to life.

Keep us safe in Your love.

We ask this through our Lord Jesus Christ, Your Son,

who lives and reigns with You and the Holy Spirit,

one God, for ever and ever. Amen.

2) Gospel Reading

Jesus went into the region of Caesarea Philippi and he asked his disciples, "Who do people say that the Son of Man is?" They replied, "Some say John the Baptist, others Elijah, still others Jeremiah or one of the prophets." He said to them, "But who do you say that I am?" Simon Peter said in reply, "You are the Christ, the Son of the living God." Jesus said to him in reply, "Blessed are you, Simon son of Jonah. For flesh and blood has not revealed this to you, but my heavenly Father. And so I say to you, you are Peter, and upon this rock I will build my Church, and the gates of the netherworld shall not prevail against it. I will give you the keys to the Kingdom of heaven. Whatever you bind on earth shall be bound in heaven; and whatever you loose on earth shall be loosed in heaven." Then he strictly ordered his disciples to tell no one that he was the Christ. From that time on, Jesus began to show his disciples that he must go to Jerusalem and suffer greatly from the elders, the chief priests, and the scribes, and be killed and on the third day be raised. Then Peter took Jesus aside and began to rebuke him, "God forbid, Lord! No such thing shall ever happen to you." He turned and said to Peter, "Get behind me, Satan! You are an obstacle to me. You are thinking not as God does, but as human beings do."

3) Reflection

• We are now in the narrative part between the discourse on the Parables (Mt 13) and the discourse on the community (Mt 18). In these narrative parts which link together the five discourses, Matthew usually follows the sequence of the Gospel of Mark. Once in a while, he gives other information, also known by Luke. Here and there, he quotes texts which appear only in the Gospel of Matthew, like, for example, the conversation between Jesus and Peter in today’s Gospel. This text has different interpretations and even contradictory ones among the diverse Christian Churches.

• At that time, the communities fostered a very strong affective bond of union with the leaders who had given origin to the community. For example, the communities of Antioch in Syria fostered their relationship with Peter. Those of Greece promoted their relationship with Paul; some communities of Asia, with the Beloved Disciple and others with the person of John of the Apocalypse. Identification with these leaders to whom they owed their origin helped the communities to build better their identity and spirituality. But this could also be a reason for dispute, like in the case of the community of Corinth (1 Cor 1:11-12).

• Matthew 16:13-16: The opinions of the people and of the disciples concerning Jesus. Jesus asks the opinion of the people concerning Himself, the Son of Man. The responses are varied: John the Baptist, Elijah, Jeremiah, one of the Prophets. When Jesus asks the disciples’ opinion, Peter becomes the spokesman and says, “You are the Christ, the Son of the living God!” The response is not a new one. Previously, the disciples had said the same thing (Mt 14:33). In John’s Gospel, the same profession of faith is made by Martha (Jn 11:27). It means that the prophecies of the Old Testament are realized in Jesus.

• Matthew 16:17: Jesus’ response to Peter: "Blessed are you, Simon!” Jesus proclaims Peter “Blessed” because he has received a revelation from the Father. Here, also, the response of Jesus is not new. Before, Jesus had praised the Father because He had revealed the Son to the little ones and not to the wise (Mt 11:25-27) and had made the same proclamation of joy to the disciples who were seeing and hearing new things which, up until then, nobody had known or heard (Mt 13:16).

• Matthew 16:18-20: The attributions of Peter: To be rock and to receive the keys of the Kingdom.

(a) To be rock: Peter has to be Rock that is the stable basis for the Church in such a way that it can prevail against the gates of hell. With these words which Jesus addressed to Peter, Matthew encourages the persecuted community of Syria and Palestine, to see in Peter the leader who belongs to their origin. In spite of  persecution and weakness, the community has a firm basis, guaranteed by the word of Jesus. The notion of being rock based on faith evokes the word of God to the people in exile: “Listen to Me, you who pursue saving justice, you who seek Yahweh; consider the rock (pietra) from which you were hewn, the quarry from which you were dug; consider Abraham your father, and Sarah who gave birth to you. When I called him, he was the only one, but I blessed him and made him numerous” (Isa 51:1-2). This indicates that a new beginning of the People of God is with Peter.

(b) The keys of the Kingdom: Peter receives the keys of the Kingdom. The same power of binding and loosing is also given to the communities (Mt 18:18) and to the other disciples (Jn 20:23). One of the points on which the Gospel of Matthew insists  is reconciliation and pardon. It is one of the more important tasks of coordinators of the communities. By imitating Peter, they should bind and loosen, that is, do in such a way that there is reconciliation and reciprocal acceptance, construction of fraternity, even up to seventy times (Mt 18:22).

• Matthew 16:21-22: Jesus completes what was missing in Peter’s response, and Peter reacts. Jesus begins saying that He had “to go to Jerusalem and suffer very much on the part of the Elders, of the high priests and of the scribes, and  be killed and on the third day, rise from the dead.”. Saying that He had to go and would be killed, or that it was necessary to suffer, He indicated that suffering had been foreseen by the prophecies. The way of the Messiah is not only one of triumph and glory, but also one of suffering and of the cross! If Peter accepts Jesus as the Messiah and Son of God, he has to accept Him also as Messiah servant who will be killed. But Peter does not accept Jesus’ correction and tries to draw Him away. Taking Jesus aside, he began to rebuke Him: Heaven preserve You, Lord, this must not happen to You!”

• Matthew 16:23:  Jesus’ reply to Peter: stumbling stone. Jesus’ response is surprising. Peter wanted to steer Jesus in another direction. Jesus reacts: “Get behind Me, Satan. You are an obstacle in My path, because you are thinking not as God thinks but as human beings do.” Peter has to follow Jesus, and not the contrary. Jesus is the one who gives the directions. Satan is the one who draws people away from the road traced by Jesus. Once again the expression rock – pietra - appears, but now in the contrary sense. Peter, at one time, is the supporting rock; at other times, the stumbling block! The communities at the time of Matthew were like that, characterized by ambiguity. This is the way we all are, according to what John Paul II said, that the papacy itself was characterized by the same ambiguity of Peter: rock of support for the faith and stumbling block in the faith.

4) Personal questions

• What are the opinions about Jesus which exist in our community? These differences in the way of living and of expressing faith, do they enrich the community or do they render the way more difficult?

• What type of rock is our community? What is our mission?

5) Concluding Prayer

Give me back the joy of Your salvation,

sustain in me a generous spirit.

I shall teach the wicked Your paths,

and sinners will return to You. (Ps 51:12-13)

Ordinary Time

1. Ordinary Time

Father,

You call Your children

to walk in the light of Christ.

Free us from darkness

and keep us in the radiance of Your truth.

We ask this through our Lord Jesus Christ, Your Son,

who lives and reigns with You and the Holy Spirit,

one God, for ever and ever. Amen.

2) Gospel Reading - Matthew 8:28-34

When Jesus came to the territory of the Gadarenes, two demoniacs who were coming from the tombs met him. They were so savage that no one could travel by that road. They cried out, "What have you to do with us, Son of God? Have you come here to torment us before the appointed time?" Some distance away a herd of many swine was feeding. The demons pleaded with him, "If you drive us out, send us into the herd of swine." And he said to them, "Go then!" They came out and entered the swine, and the whole herd rushed down the steep bank into the sea where they drowned. The swineherds ran away, and when they came to the town they reported everything, including what had happened to the demoniacs. Thereupon the whole town came out to meet Jesus, and when they saw him they begged him to leave their district.

3) Reflection

• Today’s Gospel stresses the power of Jesus over the devil. In our text, the devil and the power of evil is associated with three things: 1) the cemetery, the place of the dead. The death which kills life!  2) The pig, which was considered an impure animal.  The impurity which separates from God!  3) The sea, which was considered  the symbol of chaos before creation.  The chaos which destroys nature.  The Gospel of Mark, from which Matthew takes his information, associates the power of evil with a fourth element which is the word Legion (Mk 5:9), the name of the army of the Roman Empire.  The Empire oppressed and exploited the people.  Thus, it is understood that the victory of Jesus over the Devil had an enormous importance for the life of the communities of the years 70’s, the time when Matthew wrote his Gospel. The communities lived oppressed and marginalized, because of the official ideology of the Roman Empire and of the Pharisees, which was renewed. The same significance and the same importance continue to be valid today. 

• Matthew 8:28: The force of evil oppresses, ill-treats and alienates people. This first verse describes the situation of the people before the coming of Jesus.  In describing the behavior of the two demoniacs, the Evangelist associates the force of evil with the cemetery and with death.  It is a deadly power, without a goal, without direction, without control and a destructive power, which causes everyone to fear.  It deprives people of their conscience, self-control, and autonomy. 

• Matthew 8:29: Before the simple presence of Jesus the force of evil breaks up and disintegrates. Here is described the first contact between Jesus and the two possessed men.  We see that there is total disproportion. The power, that at first seemed to be so strong, melts and disintegrates before Jesus.  They shouted, “What do you want with us, Son of God? Have you come to torture us before the time?” They become aware that they are losing their power.  

• Matthew 8:30-32: The power of evil is impure and has no autonomy, nor consistency.  The Devil does not have power over his movements.  It only gets the power to enter into the pigs with the permission of Jesus! Once they entered into the pigs, the whole herd charged down the cliff into the sea and perished in the water. In the opinion of the people, the pig was a symbol of impurity, which prevented the human being from relating with God and from feeling accepted by Him.  The sea was the symbol of the existing chaos before creation and which, according to the belief of that time, continued to threaten life.  This episode of the pigs which threw themselves into the sea is strange and difficult to understand. But the message is very clear: before Jesus, the power of evil has no autonomy, no consistency.  Anyone who believes in Jesus has already conquered the power of evil and should not fear!

• Matthew 8:33-34: The reaction of the people of that place. The herdsmen of the pigs went to the city and told the story to the people, and they all set out to meet Jesus. Mark says that they saw the “possessed” man sitting down, dressed and in his right mind” (Mk 5:15). But the pigs were still gone!  This is why they asked Jesus to leave their neighborhood. For them, the pigs were more important than the person who recovered his senses.  

• The expulsion of the demons.  At the time of Jesus, the words Devil or Satan were used to indicate the power of evil which drew persons away from the right path. For example, when Peter tried to divert Jesus from His mission, he was Satan for Jesus (Mk 8:33).  Other times, those same words were used to indicate the political power of the Roman Empire which oppressed and exploited people.  For example, in the Apocalypse, the Roman Empire is identified with “Devil or Satan” (Rev 12:9).  While at other times, people used the same words to designate evils and illnesses.  They spoke of devil, dumb spirit, deaf spirit, impure or unclean spirit, etc.  There was great fear! In the time of Matthew, in the second half of the first century, the fear of demons increased.  Some religions from the East taught worship of spirits.  They taught that some of our mistaken gestures could irritate the spirits, and these, out of revenge, could prevent us from having access to God and deprive us of divine benefits.  For this reason, through rites and writings, intense prayer and complicated ceremonies, people sought to appease these spirits or demons in such a way that they would not cause harm to life.  These religions, instead of liberating people, nourished fear and anguish. Now, one of the objectives of the Good News of Jesus was to help people to liberate themselves from this fear.  The coming of the Kingdom of God meant the coming of a stronger power.  Jesus is “the strongest man” who can conquer Satan, the power of evil, snatching away from its hands a humanity imprisoned by fear (cf. Mk 3:27).  For this reason the Gospels insist on the victory of Jesus over the power of evil, over the devil, over Satan, over sin and over death.  The Gospels encourage communities to overcome this fear of the devil!  Today, who can say “I am completely free?” Nobody!  Then, if I am not totally free, there is some part of me which is possessed by other powers.  How can these forces be cast away?  The message of today’s Gospel continues to be valid for us.

4) Personal questions

• What oppresses and ill-treats people today? Why is it that so much is said about casting out the Devil today?  Is it good to insist so much on the Devil?  

• How is the meaning of a statement different when we use the term “evil” or “evil forces” versus “Evil One” or Satan or the Devil? How does modern society try to downplay the existence of Satan? Is this important?

• Who can say that he/she is completely free or liberated? Nobody! And then, we are all somewhat possessed by other forces which occupy some space within us. What can we do to expel this power from within us and from society?  

• What is freedom? What is free-will? What is choice? If I go along with the crowd, am I free? Have I freely decided or have I acquiesced? Others, including Satan, cannot force us, but we can “go along”. We may not say “yes”, but did we really say “no” to evil today?

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)