CCC Cross Reference:
Phmn 16 2414
Lk 17:19-31 2463
Back to Deacons Bench '08
Back to SOW II '10
Back to SOW II '12
Back to SOW II '14
Back to SOW II '16
Back to SOW II '18
Back to SOW II '20
Reading 1
Phmn 7-20
Beloved:
I have experienced much joy and encouragement from your love,
because the hearts of the holy ones
have been refreshed by you, brother.
Therefore, although I have the full right in Christ
to order you to do what is proper,
I rather urge you out of love,
being as I am, Paul, an old man,
and now also a prisoner for Christ Jesus.
I urge you on behalf of my child Onesimus,
whose father I have become in my imprisonment,
who was once useless to you but is now useful to both you and me.
I am sending him, that is, my own heart, back to you.
I should have liked to retain him for myself,
so that he might serve me on your behalf
in my imprisonment for the Gospel,
but I did not want to do anything without your consent,
so that the good you do might not be forced but voluntary.
Perhaps this is why he was away from you for a while,
that you might have him back forever,
no longer as a slave but more than a slave, a brother,
beloved especially to me, but even more so to you,
as a man and in the Lord.
So if you regard me as a partner, welcome him as you would me.
And if he has done you any injustice
or owes you anything, charge it to me.
I, Paul, write this in my own hand: I will pay.
May I not tell you that you owe me your very self.
Yes, brother, may I profit from you in the Lord.
Refresh my heart in Christ.
Responsorial Psalm
Ps 146:7, 8-9a, 9bc-10
R. (5a) Blessed is he whose help is the God of Jacob.
or:
R. Alleluia.
The LORD secures justice for the oppressed,
gives food to the hungry.
The LORD sets captives free.
R. Blessed is he whose help is the God of Jacob.
or:
R. Alleluia.
The LORD gives sight to the blind.
The LORD raises up those who were bowed down;
the LORD loves the just.
The LORD protects strangers.
R. Blessed is he whose help is the God of Jacob.
or:
R. Alleluia.
The fatherless and the widow he sustains,
but the way of the wicked he thwarts.
The LORD shall reign forever;
your God, O Zion, through all generations. Alleluia.
R. Blessed is he whose help is the God of Jacob.
or:
R. Alleluia.
Gospel
Lk 17:20-25
Asked by the Pharisees when the Kingdom of God would come,
Jesus said in reply,
“The coming of the Kingdom of God cannot be observed,
and no one will announce, ‘Look, here it is,’ or, ‘There it is.’
For behold, the Kingdom of God is among you.”
Then he said to his disciples,
“The days will come when you will long to see
one of the days of the Son of Man, but you will not see it.
There will be those who will say to you,
‘Look, there he is,’ or ‘Look, here he is.’
Do not go off, do not run in pursuit.
For just as lightning flashes
and lights up the sky from one side to the other,
so will the Son of Man be in his day.
But first he must suffer greatly and be rejected by this generation.”
Readings from the Jerusalem Bible
First reading Philemon 1:7-20
I am so delighted, and comforted, to know of your love; they tell me, brother, how you have put new heart into the saints.
Now, although in Christ I can have no diffidence about telling you to do whatever is your duty, I am appealing to your love instead, reminding you that this is Paul writing, an old man now and, what is more, still a prisoner of Christ Jesus. I am appealing to you for a child of mine, whose father I became while wearing these chains: I mean Onesimus. He was of no use to you before, but he will be useful to you now, as he has been to me. I am sending him back to you, and with him – I could say – a part of my own self. I should have liked to keep him with me; he could have been a substitute for you, to help me while I am in the chains that the Good News has brought me. However, I did not want to do anything without your consent; it would have been forcing your act of kindness, which should be spontaneous. I know you have been deprived of Onesimus for a time, but it was only so that you could have him back for ever, not as a slave any more, but something much better than a slave, a dear brother; especially dear to me, but how much more to you, as a blood-brother as well as a brother in the Lord. So if all that we have in common means anything to you, welcome him as you would me; but if he has wronged you in any way or owes you anything, then let me pay for it. I am writing this in my own handwriting: I, Paul, shall pay it back – I will not add any mention of your own debt to me, which is yourself. Well then, brother, I am counting on you, in the Lord; put new heart into me, in Christ.
Responsorial Psalm:
Psalm 145(146):7-10
He is happy who is helped by Jacob’s God.
or
Alleluia!
It is the Lord who keeps faith for ever,
who is just to those who are oppressed.
It is he who gives bread to the hungry,
the Lord, who sets prisoners free.
He is happy who is helped by Jacob’s God.
or
Alleluia!
It is the Lord who gives sight to the blind,
who raises up those who are bowed down,
the Lord, who protects the stranger
and upholds the widow and orphan.
He is happy who is helped by Jacob’s God.
or
Alleluia!
It is the Lord who loves the just
but thwarts the path of the wicked.
The Lord will reign for ever,
Zion’s God, from age to age.
He is happy who is helped by Jacob’s God.
or
Alleluia!
Asked by the Pharisees when the kingdom of God was to come, Jesus gave them this answer, ‘The coming of the kingdom of God does not admit of observation and there will be no one to say, “Look here! Look there!” For, you must know, the kingdom of God is among you.’
He said to the disciples, ‘A time will come when you will long to see one of the days of the Son of Man and will not see it. They will say to you, “Look there!” or, “Look here!” Make no move; do not set off in pursuit; for as the lightning flashing from one part of heaven lights up the other, so will be the Son of Man when his day comes. But first he must suffer grievously and be rejected by this generation.’
Readings and Commentary from the Navarre Bible
Thursday of the 32nd Week in Ordinary Time
From: Philemon 7-20
Thanksgiving (Continuation)
----------------------------------------
[7] For I have derived much joy and comfort from your love, my brother, because the hearts of the saints have been refreshed through you.
A Plea on Onesimus' Behalf
-----------------------------------------
[8] Accordingly, though I am bold enough in Christ to command you to do what is required, [9] yet for love's sake I prefer to appeal to you -- I, Paul, an ambassador and now a prisoner also for Christ Jesus -- [10] I appeal to you for my, child, Onesimus, whose father I have become in my imprisonment. [11] Formerly he was useless to you, but now he is indeed useful to you and to me. [12] I am sending him back to you, sending my very heart. [13] I would have been glad to keep him with me, in order that he might serve me on your behalf during my imprisonment for the gospel; [14] but I preferred to do nothing without your consent in order that your goodness might not be by compulsion but of your own free will.
[15] Perhaps this is why he was parted from you for a while, that you might have him back for ever, [16] no longer as a slave but more than a slave, as a beloved brother, especially to me but how much more to you, both in the flesh and in the Lord. [17] So if you consider me your partner, receive him as you would receive me. [18] If he has wronged you at all, or owes you anything, charge that to my account. [19] I, Paul, write this with my own hand, I will repay it -- to say nothing of your owing me even your own self. [20] Yes, brother, I want some benefit from you in the Lord. Refresh my heart in Christ.
Commentary:
8-12. At this point St Paul gives his main reason for writing -- to intercede for Onesimus. Typically, he appeals to Philemon's charity, rather than demanding his cooperation (cf. 2 Cor 1:23), and to support this appeal he refers to his (Paul's) being "an old man" and a "prisoner" for love of Jesus Christ (v. 9).
The Apostle's generosity of spirit is plain to see: in spite of being imprisoned he is self-forgetful and he uses every opportunity that presents itself to win converts -- as was the case with Onesimus; and now he intercedes on his behalf. If once he was "useless" to his master, Onesimus can now be very "useful"; there is here a play on words, because the name Onesimus means "useful": it is as if he were saying that maybe Onesimus did not formerly live up to his name, but now he does; he has been very useful to Paul and now that he is going back he will also be useful to Philemon, who should receive him as if he were the Apostle himself (v. 12).
We should never have fixed ideas about people; despite mistakes and shortcomings, everyone can improve and, with God's grace, undergo a true change of heart.
The New Testament writings clearly show that the first Christians' apostolate extended to all sectors of society with the result that Christians were to be found everywhere. St John Chrysostom points this out as follows: "Aquila worked at a manual wade; the lady who sold purple ran a workshop, another [Christian] was in charge of a gaol; another a centurion, like Cornelius; another was sick, like Timothy; another, Onesimus, was a slave and a fugitive; yet none of them found any of this an obstacle, and all shone for their holiness -- men and women, young and old, slaves and free, soldiers and civilians" ("Hom. on St Matthew", 43).
13-14. This is another example of the Apostle's typical refinement. Although his first idea was to keep Onesimus with him to help him during his imprisonment, he prefers that he who has the force of law on his side (Roman law, in this instance) should freely decide what action to take (cf. his approach to making collections: 2 Cor 9:7).
In line with the teaching of Christ and his Apostles, the Second Vatican Council "urges everyone, especially those responsible for educating others, to try to form men and women with a respect for the moral order and who will obey lawful authority and be lovers of true freedom -- men, and women, who direct their activities with a sense of responsibility, and strive for what is true and just in willing cooperation with others" ("Dignitatis Humanae", 8).
St Paul's refinement was not inspired only by reasons of friendship nor was it a mere tactic: he wants people -- in this case, Philemon -- to come to free personal decisions, for freedom is a great gift which God has given to every person. "If only we lived like this, if only we knew how to imbue our behavior with generosity, with a desire for understanding and peace! We would encourage the rightful independence of all. Everyone would take a responsible approach to the tasks that correspond to him in temporal matters" (St. J. Escriva, "Christ Is Passing By", 124).
15-16. At this point Paul's thinking becomes exceptionally theological and incisive. What at first sight could have been seen as something bad -- Onesimus' running away -- can now be viewed in another light, the sharper light of divine providence: God can draw good out of evil, for "in everything, God works for good with those who love him" (Rom 8:28); he has allowed this incident to happen so as to give Onesimus the chance to discover the Christian faith.
Therefore, Philemon should now recognize him as a brother, for faith in Jesus Christ makes us all children of the same Father (cf. Gal 3:27-28; Eph 6:9). "Look at Paul writing on behalf of Onesimus, a runaway slave; he is not ashamed to call him his child, his very heart, his brother, his partner. What can I say?", St John Chrysostom asks; "Jesus Christ lowered himself to the point of making our slaves his brothers. If they are brothers of Jesus Christ, then they are also our brothers" ("Hom. on Philem", 2, ad loc.).
Due to this teaching slavery gradually died out. The teaching of the Church's Magisterium has contributed to a growing realization that all workers have innate dignity and rights as men and as sons and daughters of God. In an early encyclical of modern times Leo XIII called on employers to see that "it is truly shameful and inhuman to misuse men as though they were mere things designed just to be used in the pursuit of gain", and reminded them of their duties never "to look upon workers as their bondsmen but to respect in every man his dignity and worth as a man and a Christian" ("Rerum Novarum", 16).
Christianity, then, elevates and gives a new dignity to interpersonal relationships, thereby helping produce changes and improvements in social structures. Every Christian insofar as he can should contribute to bringing these changes about, but the methods used to do so must always be moral. Neglect to play one's part in social reform could even constitute a grave sin, a "social" sin against the virtue of justice.
John Paul II teaches that "the term 'social' applies to every sin against justice in interpersonal relationships, committed either by the individual against the community or by the community against the individual. Also 'social' is every sin against the rights of the human person, beginning with the right to life and including the life of the unborn, or against a person's physical integrity. Likewise 'social' is every sin against others' freedom, especially against the supreme freedom to believe in God and adore him; 'social' is every sin against the dignity and honor of one's neighbor. Also 'social' is every sin against the common good and its exigencies in relation to the whole broad spectrum of the rights and duties of citizens. The term 'social' can be applied to sins of commission or omission on the part of political, economic or trade union leaders, who though in a position to do so do not work diligently and wisely for the improvement and transformation of society according to the requirements and potential of the given historic moment; as also on the part of workers who through absenteeism or non-cooperation fail to ensure that their industries can continue to advance the well-being of the workers themselves, of their families, and of the whole of society" ("Reconciliatio Et Paenitentia", 16).
17-21. Paul identifies himself with Onesimus because they share the same faith -- and Paul is an extremely generous person. Here we can clearly see his great charity which leads him to love everyone much more than is his strict duly. "Be convinced that justice alone is never enough to solve the great problems of mankind. When justice alone is done, do not be surprised if people are hurt: the dignity of man, who is a son of God, requires much more. Charity must penetrate and accompany justice because it sweetens and deifies everything: 'God is love' (1 Jn 4:16). Our motive in everything we do should be the Love of God, which makes it easier for us to love our neighbor and which purifies all earthly love and raises it on to a higher level" (St. J. Escriva, "Friends of God", 172). It is not surprising, then, that the Apostle should ask Philemon to charge it to his account if Onesimus has wronged him or owes him anything (v. 18). And as if to confirm this commitment with affection and good humor he as it were signs a docket promising to pay any charge there may be. However, he immediately goes on to remind Philemon that if they worked out their accounts Philemon would be found to be in debt to Paul, because it was due to Paul that he became a Christian (v. 19). On this account Paul feels that he can ask him to forgive Onesimus: that sign of love and affection would really do Paul good in his present circumstances. But, he goes on to say (it is a suggestion that delicately respects Philemon's decision) that he hopes Philemon's obedience will lead him to do "even more" (v. 21). As suggested in the Introduction to this letter he is probably hoping that he will set Onesimus free. In the eyes of the law Onesimus is still a slave; but as a Christian he is already a free man.
St Paul does not directly ask for Onesimus' freedom, although he does hint at it, encouraging his old master to set him free but leaving it up to him to decide (and thereby merit). He reminds Philemon how generous he, Paul, was towards him (vv. 18-19), in the hope that Philemon will reciprocate. "This is a repetition of the same testimony he expressed earlier in his letter", St John Chrysostom points out; "'knowing that you will do even more than I say': it is impossible to imagine anything more persuasive, any more convincing argument than this tender regard of his generosity which St Paul expresses; Philemon cannot but agree to his demand" ("Hom. on Philem, ad loc.").
From: Luke 17:20-25
The Coming of the Kingdom of God
---------------------------------------------------
[20] Being asked by the Pharisees when the Kingdom of God was coming, He (Jesus) answered them, "The Kingdom of God is not coming with signs to be observed; [21] nor will they say, 'Lo, here it is!' or 'There!' for behold, the Kingdom of God is in the midst of you."
The Day of the Son of Man
---------------------------------------
[22] And He said to His disciples, "The days are coming when you will desire to see one of the days of the Son of Man, and you will not see it. [23] And they will say to you, 'Lo, there!' or 'Lo, here!' Do not go, do not follow them. [24] For as the lightning flashes and lights up the sky from one side to the other, so will the Son of Man be in His day. [25] But first He must suffer many things and be rejected by this generation."
*********************************************************************************************
Commentary:
20-21. Like many Jews of their time, the Pharisees imagined the establishment of the Kingdom of God in terms of external, political authority; whereas Jesus teaches that it is something eminently spiritual, supernatural, which has been happening since Jesus' coming, although its climax will be after His Second Coming or Parousia at the end of the world; its effect is to be seen, above all, in men's hearts, although it is also something visible and external, just as the Church has a visible dimension.
The presence of the Kingdom of God in each soul is something one perceives through the affections and inspirations communicated by the Holy Spirit. St. Therese of Lisieux says this about her own experience: "The Doctor of doctors teaches us without the sound of words. I have never heard Him speak, and yet I know He is within my soul. Every moment He is guiding and inspiring me, and, just at the moment I need them, 'lights' till then unseen are granted me. Most often it is not at prayer that they come but while I go about my daily duties" ("The Story of a Soul", Chapter 8).
22. After the Apostles receive the Holy Spirit on the day of Pentecost they will devote their whole lives to preaching boldly the message of Jesus Christ, and winning all people over to the Lord. This will lead them to experience many severe contradictions; they will suffer so much that they will yearn to see even "one of the days of the Son of Man", that is, one of the days of the victory of Jesus Christ. But this day will not arrive until the Lord's Second Coming.
23-36. These words of our Lord are a prophecy about the last coming of the Son of Man. We should remember that prophecy often involves events on different levels, many symbols, a terminology of its own; the "chiaroscuro" which they create gives us insight into future events, but the concrete details only become clear when the events actually occur. Our Lord's last coming will be something sudden and unexpected; it will catch many people unprepared. Jesus illustrates this by giving examples from sacred history: as in the time of Noah (cf. Genesis 6:9-19: 7) and that of Lot (cf. Genesis 18:16-19:27) divine judgment will be visited on men without warning.
However, it is useful to recall here that everyone will find himself before the divine Judge immediately when he dies, at the Particular Judgment. Thus Jesus' teaching has also a present urgency about it: here and now a disciple should scrutinize his own conduct, for the Lord can call him when he least expects.
*********************************************************************************************
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.
No comments:
Post a Comment