Catechism Links
CCC 210-211, 604: God’s mercy
CCC 430, 478, 545, 589, 1365, 1439, 1825, 1846: Christ’s love for all
CCC 2669: The Heart of Christ worthy of adoration
CCC 766, 1225: The Church born from the pierced side of Christ
CCC 1432, 2100: Christ’s love moves our hearts
CCC Cross Reference:
Dt 7:6 762; Dt 7:8 218; Dt 7:9 215
Ps 103 304
CCC: 1 Jn 4:8 214, 221, 733, 1604; 1 Jn 4:9 458, 516; 1 Jn 4:10 457, 604, 614, 620, 1428; 1 Jn 4:11-12 735; 1 Jn 4:14 457; 1 Jn 4:16 221, 733, 1604
Mt 11:25-27 2603, 2779; Mt 11:25-26 2701; Mt 11:25 153, 544, 2785; Mt 11:27 151, 240, 443, 473; Mt 11:28 1658; Mt 11:29-30 1615; Mt 11:29 459
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Reading 1
Dt 7:6-11
Moses said to the people:
"You are a people sacred to the Lord, your God;
he has chosen you from all the nations on the face of the earth
to be a people peculiarly his own.
It was not because you are the largest of all nations
that the Lord set his heart on you and chose you,
for you are really the smallest of all nations.
It was because the Lord loved you
and because of his fidelity to the oath he had sworn your fathers,
that he brought you out with his strong hand
from the place of slavery,
and ransomed you from the hand of Pharaoh, king of Egypt.
Understand, then, that the Lord, your God, is God indeed,
the faithful God who keeps his merciful covenant
down to the thousandth generation
toward those who love him and keep his commandments,
but who repays with destruction a person who hates him;
he does not dally with such a one,
but makes them personally pay for it.
You shall therefore carefully observe the commandments,
the statutes and the decrees that I enjoin on you today."
Responsorial Psalm
Ps 103:1-2, 3-4, 6-7, 8, 10.
R. (cf. 17) The Lord's kindness is everlasting to those who fear him.
Bless the Lord, O my soul;
all my being, bless his holy name.
Bless the Lord, O my soul;
and forget not all his benefits.
R. The Lord's kindness is everlasting to those who fear him.
He pardons all your iniquities,
heals all your ills.
He redeems your life from destruction,
crowns you with kindness and compassion.
R. The Lord's kindness is everlasting to those who fear him.
Merciful and gracious is the Lord,
slow to anger and abounding in kindness.
Not according to our sins does he deal with us,
nor does he requite us according to our crimes.
R. The Lord's kindness is everlasting to those who fear him.
Reading II
1 Jn 4:7-16
Beloved, let us love one another,
because love is of God;
everyone who loves is begotten by God and knows God.
Whoever is without love does not know God, for God is love.
In this way the love of God was revealed to us:
God sent his only Son into the world
so that we might have life through him.
In this is love:
not that we have loved God, but that he loved us
and sent his Son as expiation for our sins.
Beloved, if God so loved us,
we also must love one another.
No one has ever seen God.
Yet, if we love one another, God remains in us,
and his love is brought to perfection in us.
This is how we know that we remain in him and he in us,
that he has given us of his Spirit.
Moreover, we have seen and testify
that the Father sent his Son as savior of the world.
Whoever acknowledges that Jesus is the Son of God,
God remains in him and he in God.
We have come to know and to believe in the love God has for us.
God is love, and whoever remains in love
remains in God and God in him.
Gospel
Mt 11:25-30
At that time Jesus exclaimed:
"I give praise to you, Father, Lord of heaven and earth,
for although you have hidden these things
from the wise and the learned
you have revealed them to little ones.
Yes, Father, such has been your gracious will.
All things have been handed over to me by my Father.
No one knows the Son except the Father,
and no one knows the Father except the Son
and anyone to whom the Son wishes to reveal him.
"Come to me, all you who labor and are burdened,
and I will give you rest.
Take my yoke upon you and learn from me,
for I am meek and humble of heart;
and you will find rest for yourselves.
For my yoke is easy, and my burden light."
Readings from the Jerusalem Bible
First reading Deuteronomy 7:6 – 11
These are the words that Moses spoke beyond Jordan to the whole of Israel:
You are a people consecrated to the Lord your God; it is you that the Lord our God has chosen to be his very own people out of all the peoples on the earth.
If the Lord set his heart on you and chose you, it was not because you outnumbered other peoples: you were the least of all peoples. It was for love of you and to keep the oath he swore to your fathers that the Lord brought you out with his mighty hand and redeemed you from the house of slavery, from the power of Pharaoh king of Egypt. Know then that the Lord your God is God indeed, the faithful God who is true to his covenant and his graciousness for a thousand generations towards those who love him and keep his commandments, but who punishes in their own persons those that hate him. He is not slow to destroy the man who hates him; he makes him work out his punishment in person. You are therefore to keep and observe the commandments and statutes and ordinances that I lay down for you today.
Psalm: Psalm 102(103):1-4,6-8,10
The love of the Lord is everlasting upon those who hold him in fear.
My soul, give thanks to the Lord
all my being, bless his holy name.
My soul, give thanks to the Lord
and never forget all his blessings.
The love of the Lord is everlasting upon those who hold him in fear.
It is he who forgives all your guilt,
who heals every one of your ills,
who redeems your life from the grave,
who crowns you with love and compassion,
The love of the Lord is everlasting upon those who hold him in fear.
The Lord does deeds of justice,
gives judgment for all who are oppressed.
He made known his ways to Moses
and his deeds to Israel’s sons.
The love of the Lord is everlasting upon those who hold him in fear.
The Lord is compassion and love,
slow to anger and rich in mercy.
He does not treat us according to our sins
nor repay us according to our faults.
The love of the Lord is everlasting upon those who hold him in fear.
Second reading 1 John 4:7 – 16
My dear people,
let us love one another
since love comes from God
and everyone who loves is begotten by God and knows God.
Anyone who fails to love can never have known God,
because God is love.
God’s love for us was revealed
when God sent into the world his only Son
so that we could have life through him;
this is the love I mean:
not our love for God,
but God’s love for us when he sent his Son
to be the sacrifice that takes our sins away.
My dear people,
since God has loved us so much,
we too should love one another.
No one has ever seen God;
but as long as we love one another
God will live in us
and his love will be complete in us.
We can know that we are living in him
and he is living in us
because he lets us share his Spirit.
We ourselves saw and we testify
that the Father sent his Son
as savior of the world.
If anyone acknowledges that Jesus is the Son of God,
God lives in him, and he in God.
We ourselves have known and put our faith in
God’s love towards ourselves.
God is love
and anyone who lives in love lives in God,
and God lives in him.
Gospel Matthew 11:25 – 30
At that time Jesus exclaimed, ‘I bless you, Father, Lord of heaven and of earth, for hiding these things from the learned and the clever and revealing them to mere children. Yes, Father, for that is what it pleased you to do. Everything has been entrusted to me by my Father; and no one knows the Son except the Father, just as no one knows the Father except the Son and those to whom the Son chooses to reveal him.
‘Come to me, all you who labor and are overburdened, and I will give you rest. Shoulder my yoke and learn from me, for I am gentle and humble in heart, and you will find rest for your souls. Yes, my yoke is easy and my burden light.’
Readings and Commentary from the Navarre Bible
Solemnity: Sacred Heart of Jesus
From: Deuteronomy 7:6-11
God's Election of Israel
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[6] "For you are a people holy to the LORD your God; the LORD your God has chosen you to be a people for his own possession, out of all the peoples that are on the face of the earth. [7] "It was not because you were more in number than any other people that the LORD set his love upon you and chose you, for you were the fewest of all peoples; [8] but it is because the LORD loves you, and is keeping the oath which he swore to your fathers, that the LORD has brought you out with a mighty hand, and redeemed you from the house of bondage, from the hand of Pharaoh king of Egypt. [9] Know therefore that the LORD your God is God, the faithful God who keeps covenant and steadfast love with those who love him and keep his commandments, to a thousand generations, and requites to their face those who hate him, by destroying them; he will not be slack with him who hates him, he will requite him to his face. ''You shall therefore be careful to do the commandment, and the statutes, and the ordinances, which I command you this day."
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Commentary:
7:6-16. It is fair to say that Deuteronomy 7:6-7 is the classic passage in Old Testament revelation on God's special election of Israel. That election, and the love which it evidences, are themes basic to this book; it keeps on stressing them (cf., e.g., 4:20, 34; 9:5). God makes his choice first--quite independently of the qualities or merits of the people or of individuals. The only reason for his choice is pure love and (in the case of the Israelites) the promises he made to their ancestors (cf. the note on Ex 1:8-14). Consciousness of this election, awareness that Israel is God's special possession, runs right through Holy Scripture. The New Testament upholds this privilege that belongs to Israel: John 1:11 ("He came to his own home") must be interpreted in the first instance as meaning that the Word comes specially to his people Israel; in the second instance he comes to all mankind. Romans 9:4-5 carries the same message: "They are Israelites, and to them belong the sonship, the glory, the covenants, the giving of the law, the worship, and the promise, and of their race, according to the flesh, is the Christ [...]."
Verses 7-8 give the theological explanation of this election: God's pure love, his predilection, is totally unmerited by Israel; this means that God is sovereignly free to choose whomever he wishes for the mission he has in mind; and no one has any right to be chosen specially by God.
What happens in the collectivity of the people of Israel also applies when God singles out individuals for special assignments. In the New Testament, it says apropos of the apostles, that "he called to him those whom he desired" (Mt 3:13); and the case of St Paul is particularly apposite: Jesus called him though he "had blasphemed and persecuted and insulted him [Christ]" (1 Tim 1:13).
"Vocation comes first," BI. Josemaria Escriva reminds us. "God loves us before we even know how to go toward him, and he places in us the love with which we can respond to his call. God's fatherly goodness comes out to meet us. Our Lord is not only just. He is much more: he is merciful. He does not wait for us to go to him. He takes the initiative, with the unmistakable signs of paternal affection" ("Christ Is Passing By", 33).
7:10. This verse touches on something very important as regards human behavior: God rewards those who do good and punishes those who do evil. Everyday experience does not always seem to bear this out: evil people enjoy success whereas good people are mistreated and despised. Men have always asked themselves how God's justice can be compatible with these facts.
The prophet Jeremiah will ask the Lord: "Why does the way of the wicked prosper? Why do all who are treacherous thrive?" (Jer 12:1). Many psalms echo the same idea (cf Ps 37; 38; 29; 49; 73; 92). But the place where the matter is dealt with most dramatically is the book of Job. The Wisdom books of the Old Testament do a lot to provide an answer to this question, but it will not be until the fullness of Revelations in the New Testament that it is fully solved. Throughout the New Testament reward or punishment is not depicted as a mathematical calculation, to produce instant recompense in this life; rather, the way a person behaves in this life decides his or her fate in the next life. If the wicked are successful in this life, that is something very short-lived; whereas the joy of the righteous will reach its fullness in eternal beatitude. Prior to that, the righteous often suffer contradiction, pain and sorrow: it purifies their lives and gives an increase of divine grace.
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From: 1 John 4:7-16
God is Love. Brotherly Love, the Mark of Christians
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[7] Beloved, let us love one another, for love is of God, and he who loves is born of God and knows God. [8] He who does not love does not know God; for God is love. [9] In this the love of God was made manifest among us, that God sent his only Son into the world, so that we might live through him. [10] In this is love, not that we loved God but that he loved us and sent his Son to be the expiation for our sins.
[11] Beloved, if God so loved us, we also ought to love one another. [12] No man has ever seen God; if we love one another, God abides in us and his love is perfected in us.
[13] By this we know that we abide in him and he in us, because he has given us of his own Spirit. [14] And we have seen and testify that the Father has sent his Son as the Savior of the world. [15] Whoever confesses that Jesus is the Son of God, God abides in him, and he in God. [16] So we know and believe the love God has for us. God is love, and he who abides in love abides in God, and God abides in him.
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Commentary:
7-21. St John now expands on the second aspect of the divine commandment (cf. 1 Jn 3:23)--brotherly love. The argument is along these lines: God is love and it was he who loved us to begin with (vv. 7-10); brotherly love is the response which God's love calls for (vv. 11 16); when our love is perfect, we feel no fear (vv. 17-18); brotherly love is an expression of love of God (vv. 19-21).
This is not tiresome repetition of the ideas already discussed (2:7-11; 3:11-18): contrary to the false teaching which is beginning to be spread, charity is the sure mark, the way to recognize the genuine disciple.
St Jerome hands down a tradition concerning the last years of St John's life: when he was already a very old man, he used always say the same thing to the faithful: "My children, love one another!" On one occasion, he was asked why he insisted on this: "to which he replied with these words worthy of John: 'Because it is the Lord's commandment, and if you keep just this commandment, it will suffice"' ("Comm. in Gal.", III, 6, 10).
7. The divine attributes, God's perfections, which he has to the highest degree, are the cause of our virtues: for example, because God is holy, we have been given a capacity to be holy. Similarly, because God is love, we can love. True love, true charity, comes from God.
8. "God is love": without being strictly speaking a definition (in 1:5 he says "God is light"), this statement reveals to us one of the most consoling attributes of God: "Even if nothing more were to be said in praise of love in all the pages of this epistle", St Augustine explains, "even if nothing more were to be said in all the pages of Sacred Scripture, and all we heard from the mouth of the Holy Spirit were that 'God is love', there would be nothing else we would need to look for" ("In Epist. Ioann. Ad Parthos", 7, 5).
God's love for men was revealed in Creation and in the preternatural and supernatural gifts he gave man prior to sin; after man's sin, God's love is to be seen, above all, in forgiveness and redemption (as St John goes on to say: v. 9), for the work of salvation is the product of God's mercy: "It is precisely because sin exists in the world, which 'God so loved . . . that he gave his only Son' (Jn 3:16), that God, who 'is love' (1 Jn 4:8), "cannot reveal himself other than as mercy". This corresponds not only to the most profound truth of that love which God is, but also to the whole interior truth of man and of the world which is man's temporary homeland" (Bl. John Paul II, "Dives In Misericordia", 13).
9. God has revealed his love to men by sending his own Son; that is, it is not only Christ's teachings which speak to us of God's love, but, above all, his presence among us: Christ himself is the fullness of revelation of God (cf. Jn 1:18; Heb 1:1) and of his love for men. "The source of all grace is God's love for us, and he has revealed this not just in words but also in deeds. It was divine love which led the second Person of the most holy Trinity, the Word, the Son of God
the Father, to take on our flesh, our human condition, everything except sin. And the Word, the Word of God, is the Word from which Love proceeds (cf. "Summa Theologiae", I, q. 43, a. 5, quoting St Augustine, "De Trinitate", IX, 10).
"Love is revealed to us in the incarnation, the redemptive journey which Jesus Christ made on our earth, culminating in the supreme sacrifice of the cross. And on the cross it showed itself through a new sign: 'One of the soldiers pierced his side with a spear, and at once there came out blood and water' (Jn 19:34). This water and blood of Jesus speaks to us of a self-sacrifice brought to the last extreme: 'It is finished' (Jn 19:30)--everything is achieved, for the sake of love" (St. J. Escriva, "Christ Is Passing By", 162).
"Among us": it is difficult to convey in English everything the Greek contains. The Greek expression means that the love of God was shown to those who witnessed our Lord's life (the Apostles) and to all other Christians, whose participate in this apostolic witness (cf. note on 1 Jn 1:1-3; this idea is repeated in vv. 14 and 16). But it also means "within us", inside us, in our hearts, insofar as we partake of God's own life by means of sanctifying grace: every Christian is a witness to the fact that Christ has come so that men "may have life, and have it abundantly" (Jn 10:10).
10. Given that love is an attribute of God (v. 8), men have a capacity to love insofar as they share in God's qualities. So, the initiative always lies with God.
When explaining in what love consists. St John points to its highest form of expression: "he sent (his Son) to be the expiation of our sins" (cf. 2:2). Similar turns of phrase occur throughout the letter: the Son of God manifested himself "to destroy the works of the devil" (3:8); "he laid down his life for us" (3:16). All these statements show that: 1) Christ's death is a SACRIFICE in the strict sense of the word, the most sublime act of recognition of God's sovereignty; 2) it is an atoning sacrifice, because it obtains God's pardon for the sins of men; 3) it is the supreme act of God's love, so much so that St John actually says, "in this is love."
What is amazing, St Alphonsus teaches, "is that he could have saved us without suffering or dying and yet he chose a life of toil and humiliation, and a bitter and ignominious death, even death on a cross, something reserved for the very worst offenders. And why was it that, when he could have redeemed us without suffering, he chose to embrace death on the Cross? To show us how much he loved us" ("The Love of Jesus Christ", chap. 1).
11-12. The Apostle underlines here the theological basis of brotherly love: the love which God has shown us by the incarnation and redemptive death of his Son, places us in his debt: we have to respond in kind; so we "ought" to love our neighbor with the kind of gratitude and disinterest that God showed by taking the initiative in loving us.
Moreover, by loving one another we are in communion with God. The deepest desire of the human heart, which is to see and to possess God, cannot be satisfied in this life, because "no man has ever seen God" (v. 12); our neighbor, on the other hand, we do see. So, in this life, the way to be in communion with God is by brotherly love. "Love of God is the first thing in the order of commands", St Augustine explains, "and love of neighbor is the first thing in the order of practice [...]. You, who do not yet see God, will, by loving your neighbor, merit to see him. Love of neighbor cleanses our eyes to see God, as John clearly says, If you do not love your neighbor, whom you see, how can you love God, whom you do not see (cf. 1 Jn 4:20)" ("In Ioann. Evang.", 17, 8).
13. Having the gift of the Holy Spirit is the sure sign of being in communion with God. Since the Holy Spirit is the love of the Father and of the Son, his presence in the soul in grace is necessarily something dynamic, that is, it moves the person to keep all the commandments (cf. 3:24), particularly that of brotherly love. This interior impulse shows that the third Person of the Blessed Trinity is at work within us; it is a sign of union with God.
The Holy Spirit's action on the soul is a marvelous and deep mystery. "This breathing of the Holy Spirit in the soul," says St John of the Cross, "whereby God transforms it into himself, is so sublime and delicate and profound a delight to it that it cannot be described by mortal tongue, nor can human understanding, as such, attain to any conception of it" ("Spiritual Canticle", stanza 39).
14-15. Once more (cf. v. 1:4) St John vividly reminds his readers that he and the other Apostles have seen with their own eyes the Son of God, made man out of love for us. They were eyewitnesses of his redemptive life and death. And in the Son, sent by the Father as Savior of the world, the unfathomable mystery of God is revealed--that his very being is Love.
"It is 'God, who is rich in mercy' (Eph 2:4) whom Jesus Christ has revealed to us as Father: it is his very Son who, in himself, has manifested him and made him known to us (cf. Jn 1:18; Heb 1:1f)" (Bl. John Paul II, "Dives In Misericordia", 1).
16. "Knowing" and "believing" are not theoretical knowledge but intimate, experienced attachment (cf. notes on 2:3-6; 4:1-6; Jn 6:69; 17:8). Therefore when St John says that they knew and believed "the love God has for us" he is not referring to an abstract truth but to the historical fact of the incarnation and death of Christ (v. 14), the supreme manifestation of the Father's love.
"He who abides in love abides in God, and God abides in him": St Thomas Aquinas explains "that in some way the loved one is to be found in the lover. And so, he who loves God in some way possesses him, as St John says (1 Jn 4:16) [...]. Also, it is a property of love that the lover becomes transformed into the loved one; so, if we love vile and perishable things, we become vile and perishable, like those who 'became detestable like the things they loved" (Hos 9:10). Whereas, if we love God, we are made divine, for the Apostle says, 'He who is united to the Lord becomes one spirit with him' (1 Cor 6:17)" ("In Duo Praecepta", prol., 3).
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From: Matthew 11:25-30
Jesus Thanks His Father
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[25] At that time Jesus declared, "I thank Thee, Father, Lord of Heaven and earth, that Thou hast hidden these things from the wise and understanding and revealed them to babes; [26] yea, Father, for such was Thy gracious will. [27] All things have been delivered to Me by My Father; and no one knows the Son except the Father, and no one knows the Father except the Son and any one to whom the Son chooses to reveal Him. [28] Come to Me, all who labor and are heavy laden, and I will give you rest. [29] Take My yoke upon you, and learn from Me; for I am gentle and lowly in heart, and you will find rest for your souls. [30] For My yoke is easy, and My burden is light."
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Commentary:
25-26. The wise and understanding of this world, that is, those who rely on their own judgment, cannot accept the revelation which Christ has brought us. Supernatural outlook is always connected with humility. A humble person, who gives himself little importance, sees; a person who is full of self-esteem fails to perceive supernatural things.
27. Here Jesus formally reveals His divinity. Our knowledge of a person shows our intimacy with Him, according to the principle given by St. Paul: "For what person knows a man's thoughts except the spirit of the man which is in him?" (1 Corinthians 2:11). The Son knows the Father by the same knowledge as that by which the Father knows the Son. This identity of knowledge implies oneness of nature; that is to say, Jesus is God just as the Father is God.
28-30. Our Lord calls everyone to come to Him. We all find things difficult in one way or another. The history of souls bears out the truth of these words of Jesus. Only the Gospel can fully satisfy the thirst for truth and justice which sincere people feel. Only our Lord, our Master--and those to whom He passes on His power -- can soothe the sinner by telling him, "Your sins are forgiven" (Matthew 9:2). In this connection Pope Paul VI teaches: "Jesus says now and always, 'Come to Me, all who labor and are heavy laden, and I will give you rest.' His attitude towards us is one of invitation, knowledge and compassion; indeed, it is one of offering, promise, friendship, goodness, remedy of our ailments; He is our comforter; indeed, our nourishment, our bread, giving us energy and life" ("Homily on Corpus Christi", 13 June 1974).
"Come to Me": the Master is addressing the crowds who are following Him, "harassed and helpless, like sheep without a shepherd" (Matthew 9:36). The Pharisees weighed them down with an endless series of petty regulations (cf. Acts 15: 10), yet they brought no peace to their souls. Jesus tells these people, and us, about the kind of burden He imposes: "Any other burden oppresses and crushes you, but Christ's actually takes weight off you. Any other burden weighs down, but Christ's gives you wings. If you take a bird's wings away, you might seem to be taking weight off it, but the more weight you take off, the more you tie it down to the earth. There it is on the ground, and you wanted to relieve it of a weight; give it back the weight of its wings and you will see how it flies" (St. Augustine, "Sermon" 126).
"All you who go about tormented, afflicted and burdened with the burden of your cares and desires, go forth from them, come to Me and I will refresh you and you shall find for your souls the rest which your desires take from you" (St. John of the Cross, "Ascent of Mount Carmel", Book 1, Chapter 7, 4).
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Source: "The Navarre Bible: Text and Commentaries". Biblical text from the Revised Standard Version and New Vulgate. Commentaries by members of the Faculty of Theology, University of Navarre, Spain.
Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and by Scepter Publishers in the United States. We encourage readers to purchase The Navarre Bible for personal study. See Scepter Publishers for details.
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