Friday of the Thirtieth Week in Ordinary Time

483 Friday of the Thirtieth Week in Ordinary Time

CCC Cross Reference:
Phil 1:3-4 2636; Phil 1:9-11 2632
Lk 14:1 575, 588; Lk 14:3-4 582

Back to Deacon’s Bench '08
Back to SOW II '10
Back to SOW II '14
Back to SOW II '20

Reading 1
Phil 1:1-11

Paul and Timothy, slaves of Christ Jesus,
to all the holy ones in Christ Jesus who are in Philippi,
with the bishops and deacons:
grace to you and peace from God our Father and the Lord Jesus Christ.

I give thanks to my God at every remembrance of you,
praying always with joy in my every prayer for all of you,
because of your partnership for the Gospel
from the first day until now.
I am confident of this,
that the one who began a good work in you
will continue to complete it
until the day of Christ Jesus.
It is right that I should think this way about all of you,
because I hold you in my heart,
you who are all partners with me in grace,
both in my imprisonment
and in the defense and confirmation of the Gospel.
For God is my witness,
how I long for all of you with the affection of Christ Jesus.
And this is my prayer:
that your love may increase ever more and more
in knowledge and every kind of perception,
to discern what is of value,
so that you may be pure and blameless for the day of Christ,
filled with the fruit of righteousness
that comes through Jesus Christ
for the glory and praise of God.

Responsorial Psalm
Ps 111:1-2, 3-4, 5-6

R. (2) How great are the works of the Lord!
or:
R. Alleluia.

I will give thanks to the LORD with all my heart
in the company and assembly of the just.
Great are the works of the LORD,
exquisite in all their delights.
R. How great are the works of the Lord!
or:
R. Alleluia.

Majesty and glory are his work,
and his justice endures forever.
He has won renown for his wondrous deeds;
gracious and merciful is the LORD.
R. How great are the works of the Lord!
or:
R. Alleluia.

He has given food to those who fear him;
he will forever be mindful of his covenant.
He has made known to his people the power of his works,
giving them the inheritance of the nations.
R. How great are the works of the Lord!
or:
R. Alleluia.

Gospel
Lk 14:1-6

On a sabbath Jesus went to dine
at the home of one of the leading Pharisees,
and the people there were observing him carefully.
In front of him there was a man suffering from dropsy.
Jesus spoke to the scholars of the law and Pharisees in reply, asking,
“Is it lawful to cure on the sabbath or not?”
But they kept silent; so he took the man and,
after he had healed him, dismissed him.
Then he said to them
“Who among you, if your son or ox falls into a cistern,
would not immediately pull him out on the sabbath day?”
But they were unable to answer his question.

Readings from the Jerusalem Bible

First reading Philippians 1:1-11

From Paul and Timothy, servants of Christ Jesus, to all the saints in Christ Jesus, together with their presiding elders and deacons. We wish you the grace and peace of God our Father and of the Lord Jesus Christ.

I thank my God whenever I think of you; and every time I pray for all of you, I pray with joy, remembering how you have helped to spread the Good News from the day you first heard it right up to the present. I am quite certain that the One who began this good work in you will see that it is finished when the Day of Christ Jesus comes. It is only natural that I should feel like this towards you all, since you have shared the privileges which have been mine: both my chains and my work defending and establishing the gospel. You have a permanent place in my heart, and God knows how much I miss you all, loving you as Christ Jesus loves you. My prayer is that your love for each other may increase more and more and never stop improving your knowledge and deepening your perception. so that you can always recognize what is best. This will help you to become pure and blameless, and prepare you for the Day of Christ, when you will reach the perfect goodness which Jesus Christ produces in us for the glory and praise of God.

Responsorial Psalm: Psalm 110:1-6

Great are the works of the Lord.
or
Alleluia!

I will thank the Lord with all my heart
  in the meeting of the just and their assembly.
Great are the works of the Lord,
  to be pondered by all who love them.

Great are the works of the Lord.
or
Alleluia!

Majestic and glorious his work,
  his justice stands firm for ever.
He makes us remember his wonders.
  The Lord is compassion and love.

Great are the works of the Lord.
or
Alleluia!

He gives food to those who fear him;
  keeps his covenant ever in mind.
He has shown his might to his people
  by giving them the lands of the nations.

Great are the works of the Lord.
or
Alleluia!

Gospel Luke 14:1-6

On a sabbath day Jesus had gone for a meal to the house of one of the leading Pharisees; and they watched him closely. ‘There in front of him was a man with dropsy, and Jesus addressed the lawyers and Pharisees. ‘Is it against the law’ he asked ‘to cure a man on the sabbath, or not?’ But they remained silent, so he took the man and cured him and sent him away. Then he said to them, ‘Which of you here, if his son falls into a well, or his ox, will not pull him out on a sabbath day without hesitation?’ And to this they could find no answer.

Readings and Commentary from Navarre

Friday, October 29, 2010

30th Week In Ordinary Time

From: Philippians 1:1-11

Greeting
-------------
[1] Paul and Timothy, servants of Jesus, To all the saints in Christ Jesus who are at Philippi, with the bishops and deacons: [2] Grace to you and peace from God our Father and the Lord Jesus Christ.

Thanksgiving and Prayer
------------------------------------
[3] I thank my God in all my remembrance of you, [4] always in every prayer of mine for you all making my prayer with joy, [5] thankful for your partnership in the gospel from the first day until now. [6] And I am sure that he who began a good work in you will bring it to completion at the day of Jesus Christ. [7] It is right for me to feel thus about you all, because I hold you in my heart, for you are all partakers with me of grace, both in my imprisonment and in the defense and confirmation of the gospel. [8] For God is my witness, how I yearn for you all with the affection of Christ Jesus. [9] And it is my prayer that your love may abound more and more, with knowledge and all discernment, [10] so that you may approve what is excellent, and may be pure and blameless for the day of Christ, [11] filled with the fruits of righteousness which comes through Jesus Christ, to the glory and praise of God.


Commentary:

1-2. The epistle begins with the normal words of greeting. St Paul calls the Philippians "saints", which was the usual way Christians referred to one another, because they had been consecrated or sanctified by Baptism (cf. note on Eph 1:1). This description underlines, for one thing, the fact that they have been chosen by God, an election which is signified by the ceremony of anointing or consecration that forms part of the baptismal rite whereby they become members of the holy people of God, the Church. The term "saints" also recalls the privilege their God-given vocation involves, and their consequent duty to respond faithfully to the personal call to holiness which each has received.

The entire epistle has the tone of a family letter with dogmatic and moral teachings alternating with personal news. The Apostle's deep affection for his readers makes his words especially convincing. When identifying himself at the start of the letter, he simply gives his name, without adding any reference to his authority -- as Apostle of Jesus Christ (cf. Rom 1:1; 1 Cor 1:1, 2 Cor 1:1; Gal 1: 1; Eph 1:1, Col 1:1); there is no need to do so, so obedient is the community at Philippi, so much at one with him.

Timothy, whose name appears alongside Paul's in the heading of the letter, had worked with the Apostle in the evangelization of the Philippians and accompanied him on one of his apostolic journeys (cf. Acts 16:1, 3 10ff; 20:4) and acted as his envoy (cf. Acts 19:22). The church at Philippi, then, knew him well and loved him.

In the Old Testament certain outstanding people -- Moses (Ex 14:31), Joshua (Josh 24:29), David (2 Sam 3:18), etc. -- whom God used to advance his plans, were described as "servants of Yahweh". Paul and Timothy are "servants of Christ Jesus", that is, people who serve God by preaching his Gospel.

Our Lord Jesus Christ chose twelve Apostles with Peter at their head and commissioned them to make disciples of all nations, whom they were to sanctify and govern. Certain others were invited to assist them in this ministry; and because it had to last until the end of time, the Apostles appointed people to succeed them in their role in the Church, which is a hierarchically structured institution (cf. Vatican II, "Lumen Gentium", 20). Within a few years of their receiving their commission the Apostles already had a number of helpers in the ministry: the Apostle describes them here as "bishops and deacons". The Greek word "episkopos" means "watchman, guardian, overseer" and "diakonos" "servant, keeper". Although in this period these names did not carry the exact meaning they now have, they do indicate that the local church already had a form of hierarchical structure (cf. note on Acts 11:30). At the time this letter was written, "deacons" or servants seem to have been regarded, already, as sacred ministers, helpers of the bishops (cf. Acts 6:1ff).

It is worth pointing out that the names of the various forms of Church office always have to do with service, ministry. The bishops are men chosen "to take charge of the community, presiding in God's stead over the flock of which they are the shepherds in that they are teachers of doctrine, ministers of sacred worship and holders of office in government" ("Lumen Gentium", 20). And deacons, for their part, "strengthened by sacramental grace, are dedicated to the people of God, in conjunction with the bishop and his body of priests, in the service of the liturgy, of the Gospel and of works of charity" ("Lumen Gentium", 29).

No mention is made in this letter of the "priests" or "elders" referred to in other Pauline letters (cf. 1 Tim 5:17, Tit 1:5). In the Apostle's time the terminology used did not clearly distinguish the various grades of holy order. It is possible that the "bishops" referred to here belong to the same level of the hierarchy as the "elders" (priests) of other letters -- sacred ministers on a lower level than the Apostles and their co-workers (Timothy, Titus, etc.), who presided over the Christian communities. Their role would have been similar to that which parish priests later fill.

On the greeting "grace and peace", see the note on Eph 1:2.

2. See the second part of the note on Rom 1:7.

3-5. "Your partnership": in the original this reads "your communion". In the New Testament this term has a wide meaning, mainly denoting closeness of thought, action and lifestyle. It is sometimes used in connection with collections made in favor of the needy (cf. Rom 15:26; 2 Cor 9:13).

Despite the fact that the faithful at Philippi were in general people of modest means and were themselves experiencing hardship (cf. 2 Cor 8:2), they never spared any effort when others were in need, and always did what they could to help the spread of the Church, by both almsgiving (cf. 2 Cor 8:3-4) and personal commitment (cf. 2 Cor 8:5), prayer and help to the ministers of the Gospel, as the Apostle knew from personal experience (cf. Phil 4:14-16).

St Paul recognizes their difficulties are due to their generous response to the demands of the faith -- a gift from God (cf. v. 29); that is why he continually prays that they may always have the grace they need.

4. "With joy": the Apostle's joy is one of the outstanding features of this epistle; the good spirit of the Philippians makes him particularly happy: the very thought of them brings him joy. Further on, in 3:1, he tells them to rejoice in the Lord; and in 4:4 he twice repeats this exhortation to a joy that comes from closeness to the Lord (cf. notes on Phil 4:4; 4:5-7).

The same exhortation to true joy is very often to be found in early Christian writings: "Clothe yourself with cheerfulness, which always finds favor with God and is acceptable to him. Take all your delight in this, for every cheerful man does good, has good thoughts, and despises melancholy" ("The Pastor of Hermas", X, 3, 1).

Joy is a fruit of the Holy Spirit (cf. Gal 5:22) and a virtue intimately connected with supernatural charity, from which it derives (cf. "Summa Theologiae", II-II, q. 23, a. 4). It is a gift a soul in grace experiences, irrespective of its personal situation or circumstances. It comes from union with God and recognition of his loving Providence towards all creation and especially towards his children. Joy gives the Christian peace and objectivity in everything he does.

6. The Old Testament teaches that God is "merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness" (Ex 34:6; Ps 119:137). His faithfulness means that he always is true to his word, always keeps the promises he makes to his people (cf. Deut 34:4); therefore man can abandon himself into God's hand without fear, for there he will find a safe refuge (cf. Ps 31:5-6). God, who initiated the work of salvation by giving Christians the gift of faith and filling them with sanctifying grace, will continue to enrich them with his grace until they at last encounter Christ in heaven (cf. 1 Cor 1:4-9).

On the basis of this verse of Scripture, the Church's Magisterium, in reaction to the Pelagian heresy, taught that the beginnings of faith, as also increase of faith and the act of faith whereby we believe, are all the result of grace and man's free response to that gift (cf. Second Council of Orange, can. 5). Centuries later, the Council of Trent repeated this teaching: just as God began this good work, he will bring it to completion, if we for our part cooperate (cf. "De Iustificatione", chap. 13).

By reflecting on this truth, St. Francis de Sales tells us, we shall come to realize how much we ought to trust in God: "Our Lord is ever watchful of the actions of his children; he gets them to walk ahead of him and gives them a helping hand if they meet up with difficulty. He said as much through Isaiah: 'For I, the Lord your God, hold your right hand; it is I who say to you, Fear not, I will help you" (Is 41: 13). So, in addition to having good morale, we should put all our trust in God and in his help, for, provided we don't lose the state of grace, he will complete in us the good work of our salvation which he has already begun" ("Treatise on the Love of God", 3. 4).

To this trust in divine help must be added a personal effort to respond to grace, for, in the words of St. Augustine, "God who created you without your cooperation will not save you without your cooperation" ("Sermon 169", 13).

"The day of Christ Jesus": see the note on 1 Cor 1:8-9.

7. St Paul's calling to the apostolate was entirely a matter of the grace of God (cf. Rom 1:1; 1 Cor 1:1; Col 1:25; etc.); however, staying faithful to this vocation meant that he had to work very hard and cope with all kinds of difficulties. He spared no effort to spread Christ's teaching, defend it from its enemies, and strengthen the faith of his converts (cf. 2 Cor 11:23-33).

"Partakers with me of grace": every Christian is called to play a part in the apostolate. "To the apostles and their successors Christ has entrusted the office of teaching, sanctifying and governing in his name and by his power. But the laity are made to share in the priestly, prophetical and kingly office of Christ; they have therefore, in the Church and in the world, their own assignment in the mission of the whole people of God. In the concrete, their apostolate is exercised when they work at the evangelization and sanctification of men; it is exercised too when they endeavor to have the Gospel spirit permeate and improve the temporal order, going about it in a way that bears clear witness to Christ and helps forward the salvation of men. The characteristic of the lay state being a life led in the midst of the world and of secular affairs, laymen are called by God to make of their apostolate, through the vigor of the Christian spirit, a leaven in the world" (Vatican II, "Apostolicam Actuositatem", 2).

8. "With all the affection of Christ Jesus": St Paul is so identified with our Lord that he can say that he has the same sentiments towards them as Christ has. This supernatural love is quite compatible with human affection, but it raises it on to a higher level. This entire epistle is an excellent proof of how the two kinds of love -- human and divine -- interweave. Charity "joins closely to God those in whom it reigns", Leo XIII teaches, "and causes them to receive from God the life of the soul and to live with him and for him. Love of neighbor has to go hand in hand with charity and love of God, for (we must recognize that) all mankind share in God's infinite goodness and are made in his image and likeness" ("Sapientiae Christianae", 51-52).

Helping others is the surest sign of true love, for, writes St Teresa of Avila, "we cannot be sure if we are loving God, although we may have good reasons for believing that we are, but we can know quite well if we are loving our neighbor. And be certain that, the farther advanced you find you are in this, the greater the love you will have for God; for so dearly does His Majesty love us that He will reward our love for our neighbor by increasing the love which we bear to himself, and that in a thousand ways" ("Interior Castle", 5, 3, 8).

This love is the basis of apostolic effectiveness: "A sign of love will be the concern to give the truth and to bring people into unity. Another sign of love will be a devotion to the proclamation of Jesus Christ, without reservation or turning back" (Paul VI, "Evangelii Nuntiandi", 79).

9-11. "Discernment": a deeply Christian view of things, which enables one to see the events of everyday life in a supernatural light and therefore understand them properly -- very much the same idea as conveyed by the "wisdom" so often referred to in the Old Testament.

Up to this point St Paul's prayers and exhortations have had to do with steady growth in charity. Since charity is a supernatural virtue, "one needs to ask God to increase it, since God alone can bring that about in us" (St Thomas Aquinas, "Commentary on Phil, ad loc."). Growth in charity means our attaining greater "knowledge" of God. "The lover", St Thomas says, "is not satisfied with superficial knowledge of the beloved, but strives to gain an intimate knowledge of everything pertaining to him, so as to penetrate his very soul" ("Summa Theologiae", I-II, q. 28, a. 2). Eagerness to know God brings one closer and closer to Jesus Christ, in an effort to absorb his teachings and put into practice the saving truths they contain -- to act "with discernment", knowing what is the best thing to do in every situation.

A personal relationship with God through prayer, identification with Christ by frequent reception of the sacraments, and the action of the Holy Spirit indwelling in the soul in grace, give the Christian a special insight that enables him to distinguish good from evil in the concrete situations that arise. The gift of wisdom "allows us to know God and rejoice in his presence; it enables us to judge accurately the situations and events of this life [...].

"Not that the Christian should neglect to see all that is good in humanity, appreciate its healthy joys or participate in its enthusiasm and ideals. On the contrary, a true Christian will vibrate in unison with all the good he finds in the world. And he will live in the midst of it with a special concern, since he knows, better than anyone, the depth and the richness of the human spirit.

"A Christian's faith does not diminish his spirit or limit the noble impulses of his soul: rather it makes them grow with the realization of their true and authentic meaning" (St. J. Escriva, "Christ Is Passing By", 133).

From: Luke 14:1-6

Jesus Cures a Dropsical Man on the Sabbath
------------------------------------------------------------------
[1] One sabbath when he (Jesus) went to dine at the house of a ruler who belonged to the Pharisees, they were watching him. [2] And behold, there was a man before him who had dropsy. [3] And Jesus spoke to the lawyers and Pharisees, saying, "Is it lawful to heal on the sabbath, or not?" [4] But they were silent. Then he took him and healed him, and let him go. [5] And he said to them, "Which of you, having an ass or an ox that has fallen into a well, will not immediately pull him out on a sabbath day?" [6] And they could not reply to this.


Commentary:

1-6. Fanaticism is always evil. It often causes blindness and leads a person, as in this case, to deny the principles of justice and charity and even basic humanitarianism. We should never be fanatical about anything -- no matter how sacred it is.


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.

Thursday of the Thirtieth Week in Ordinary Time

482 Thursday of the Thirtieth Week in Ordinary Time

CCC Cross Reference:
Eph 6:18-20 2636; Eph 6:18 1073, 1174, 2742
Lk 13:31 575; Lk 13:33 557; Lk 13:35 585

Back to Deacon’s Bench '08
Back to SOW II '14
Back to SOW II '16
Back to SOW II '20

Back to SOW II '22

Reading 1
Eph 6:10-20

Brothers and sisters:
Draw your strength from the Lord and from his mighty power.
Put on the armor of God so that you may be able to stand firm
against the tactics of the Devil.
For our struggle is not with flesh and blood
but with the principalities, with the powers,
with the world rulers of this present darkness,
with the evil spirits in the heavens.
Therefore, put on the armor of God,
that you may be able to resist on the evil day
and, having done everything, to hold your ground.
So stand fast with your loins girded in truth,
clothed with righteousness as a breastplate,
and your feet shod in readiness for the Gospel of peace.
In all circumstances, hold faith as a shield,
to quench all the flaming arrows of the Evil One.
And take the helmet of salvation and the sword of the Spirit,
which is the word of God.

With all prayer and supplication,
pray at every opportunity in the Spirit.
To that end, be watchful with all perseverance and supplication
for all the holy ones and also for me,
that speech may be given me to open my mouth,
to make known with boldness the mystery of the Gospel
for which I am an ambassador in chains,
so that I may have the courage to speak as I must.

Responsorial Psalm
Ps 144:1b, 2, 9-10

R. (1b) Blessed be the Lord, my Rock!

Blessed be the LORD, my rock,
who trains my hands for battle, my fingers for war.
R. Blessed be the Lord, my Rock!

My mercy and my fortress,
my stronghold, my deliverer,
My shield, in whom I trust,
who subdues my people under me.
R. Blessed be the Lord, my Rock!

O God, I will sing a new song to you;
with a ten‑stringed lyre I will chant your praise,
You who give victory to kings,
and deliver David, your servant from the evil sword.
R. Blessed be the Lord, my Rock!

Gospel
Lk 13:31-35

Some Pharisees came to Jesus and said,
“Go away, leave this area because Herod wants to kill you.”
He replied, “Go and tell that fox,
‘Behold, I cast out demons and I perform healings today and tomorrow,
and on the third day I accomplish my purpose.
Yet I must continue on my way today, tomorrow, and the following day,
for it is impossible that a prophet should die
outside of Jerusalem.’

“Jerusalem, Jerusalem,
you who kill the prophets and stone those sent to you,
how many times I yearned to gather your children together
as a hen gathers her brood under her wings,
but you were unwilling!
Behold, your house will be abandoned.
But I tell you, you will not see me until the time comes when you say,
Blessed is he who comes in the name of the Lord.”

Readings from the Jerusalem Bible

First reading Ephesians 6:10 – 20

Finally, grow strong in the Lord, with the strength of his power. Put God’s amour on so as to be able to resist the devil’s tactics. For it is not against human enemies that we have to struggle, but against the Sovereignties and the Powers who originate the darkness in this world, the spiritual army of evil in the heavens. That is why you must rely on God’s armour, or you will not be able to put up any resistance when the worst happens, or have enough resources to hold your ground.
So stand your ground, with truth buckled round your waist, and integrity for a breastplate, wearing for shoes on your feet the eagerness to spread the gospel of peace and always carrying the shield of faith so that you can use it to put out the burning arrows of the evil one. And then you must accept salvation from God to be your helmet and receive the word of God from the Spirit to use as a sword.

Pray all the time, asking for what you need, praying in the Spirit on every possible occasion. Never get tired of staying awake to pray for all the saints; and pray for me to be given an opportunity to open my mouth and speak without fear and give out the mystery of the gospel of which I am an ambassador in chains; pray that in proclaiming it I may speak as boldly as I ought to.

Responsorial Psalm: Psalm 143:1-2,9-10

Blessed be the Lord, my rock.

Blessed be the Lord, my rock,
  who trains my arms for battle,
  who prepares my hands for war.

Blessed be the Lord, my rock.

He is my love, my fortress;
  he is my stronghold, my saviour
my shield, my place of refuge.
  He brings peoples under my rule.

Blessed be the Lord, my rock.

To you, O God, will I sing a new song;
  I will play on the ten-stringed lute
to you who give kings their victory,
  who set David your servant free.

Blessed be the Lord, my rock.

Gospel Luke 13:31 – 35

Just at this time some Pharisees came up. ‘Go away’ they said. ‘Leave this place, because Herod means to kill you.’ He replied, ‘You may go and give that fox this message: Learn that today and tomorrow I cast out devils and on the third day attain my end. But for today and tomorrow and the next day I must go on, since it would not be right for a prophet to die outside Jerusalem.

‘Jerusalem, Jerusalem, you that kill the prophets and stone those who are sent to you! How often have I longed to gather your children, as a hen gathers her brood under her wings, and you refused! So be it! Your house will be left to you. Yes, I promise you, you shall not see me till the time comes when you say:
Blessings on him who comes in the name of the Lord!’

Readings and Commentary from the Navarre Bible

Thursday of the 30th Week in Ordinary Time

From: Ephesians 6:10-20

Weapons for Spiritual War
--------------------------------------
[10] Finally, be strong in the Lord and in the strength of his might. [11] Put on the whole armor of God, that you may be able to stand against the wiles of the devil. [12] For we are not contending against flesh and blood, but against the principalities, against the powers, against the world rulers of this present darkness, against the spiritual hosts of wickedness in the heavenly places. [13] Therefore take the whole armor of God, that you may be able to withstand in the evil day, and having done all, to stand. [14] Stand therefore, having girded your loins with truth, and having put on the breastplate of righteousness, [15] and having shod your feet with the equipment of the gospel of peace; [16] above all taking the shield of faith, with which you can quench all the flaming darts of the evil one. [17] And take the helmet of salvation, and the sword of the Spirit, which is the word of God. [18] Pray at all times in the Spirit, with all prayer and supplication. To that end keep alert with all perseverance, making supplication for all the saints, [19] and also for me, that utterance may be given me in opening my mouth boldly to proclaim the mystery of the gospel, [20] for which I am an ambassador in chains; that I may declare it boldly, as I ought to speak.

*********************************************************************************************
Commentary:

10-20. After these counsels to parents and children, servants and masters, the Apostle says something very important: all need to be prepared to struggle "against the principalities" of this world (v. 12). He is referring to those angels who rebelled against God and whom Christ has already overcome (1 Cor 15:24; Col 1:13-14; 2:15), but against whom we still have to contend. This is a struggle which must be pursued to the end: Paul uses terminology to do with the armor and weapons of Roman soldiers to describe the form this combat must take. First he recommends that they put on the "armor of God" (v. 13), for the "world rulers" who have to be striven against can be defeated only with spiritual weapons, which God supplies to those who love him-- truth, righteousness, peace, faith (vv. 14-16), not forgetting the need for constant prayer moved by the Spirit (v. 18) and a strong sense of brotherhood.

These weapons, since they are supernatural, are a guarantee of victory and therefore they enable one to engage in the struggle cheerfully and confidently. "Let us be filled with confidence", St John Chrysostom exhorts, "and let us discard everything so as to be able to meet this onslaught. Christ has equipped us with weapons more splendid than gold, more resistant than steel, weapons more fiery than any flame and lighter than the slightest breeze [...]. These are weapons of a totally new kind, for they have been forged for a previously unheard-of type of combat. I, who am a mere man, find myself called upon to deal blows to demons; I, who am clothed in flesh, find myself at war with incorporeal powers. God has designed for me also an armor made, not of metal, but of justice; he has designed for me a shield not of bronze but of faith. I hold in my hand a keen sword, the word of the Spirit [...]. Your victory must be that of a man who rests content" ("Baptismal Catechesis", 3, 11-12).

St Paul, who is here writing from prison, in chains (v. 20) and in need of the help of God and of all his brethren in the faith, asks them to pray for him (v. 19), so that he may freely and effectively preach the Gospel.

16. The devil never ceases to try to find ways to bring about man's eternal damnation. But once overcome by Christ on the cross he has no longer any real power over us provided we use in our struggle against him the weapons provided by faith and complete trust in God. St John of Avila argues in this way: "Since this enemy is stronger than we are, we must avail of the 'shield of faith', which is some- thing supernatural, whether it be by using a word of God, or receiving the sacraments or (countering the devil with) a doctrine of the Church. We need to believe firmly with our mind that all our strength comes from God" ("Audi Filia", 30).

18. Prayer is our outstanding supernatural resource for fighting the wiles of the enemy, "Prayer is, beyond doubt, the most powerful weapon the Lord gives us to conquer evil passions and temptations of the devil; but we must really put ourselves into our prayer: it is not enough just to say the words, it must come from the heart. And also prayer needs to be continuous, we must pray no matter what kind of situation we find ourselves in: the warfare we are engaged in is on-going, so our prayer must be on-going also [...]. The Apostle adds 'for all the saints', because we should not only pray for ourselves but for the perseverance of all the faithful in the grace of God" (St Alphonsus, "Thoughts on the Passion", 9, 3).

The Apostle also identifies, as a supernatural resource in this struggle, a solicitous care for the holiness of others. It is quite likely that this concern will lead us to notice defects as well as virtues in our neighbor. This should not cause us to look down on him or criticize him, but rather to pray for him and help him improve. "If you notice some defect in your friend," St Ambrose recommends, "correct him privately; if he fails to listen to you, take him to task openly. For corrections are helpful and they are much more useful that a mute friendship. If your friend feels offended, you should still correct him; do not be afraid to insist on the point, even if the bitter taste of correction does not appeal to him. It is written in the Book of Proverbs: 'Faithful are the wounds of a friend, profuse the kisses of an enemy'" ("De Officiis Ministrorum", III, chap. XII, 127).

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From: Luke 13:31-35

Jesus' Reply to Herod
--------------------------------
[31] At that very hour some Pharisees came, and said to him (Jesus), "Get away from here, for Herod wants to kill you." [32] And he said to them, "Go and tell that fox, 'Behold, I cast out demons and perform cures today and tomorrow, and the third day I finish my course. [33] Nevertheless I must go on my way today and tomorrow and the day following; for it cannot be that a prophet should perish away from Jerusalem.'

Jerusalem Admonished
----------------------------------
[34] "O Jerusalem, Jerusalem, killing the prophets and stoning those who are sent to you! How often would I have gathered your children together as a hen gathers her brook under her wings, and you would not! [35] Behold, your house is forsaken. And I tell you, you will not see me until you say, 'Blessed is he who comes in the name of the Lord.'"

*********************************************************************************************
Commentary:

31-33. This episode apparently took place in the Perea region which, like Galilee, was under the jurisdiction of Herod Antipas (cf. Lk 3:1), a son of Herod the Great (cf. note on Mt 2:1). On other occasions St. Luke mentions that Herod was keen to meet Jesus and see him perform a miracle (cf. Lk 9:9; 23:8). These Pharisees may be giving Jesus the warning just to get him to go away. Jesus calls Herod-- and indirectly his accomplices--a "fox", once again showing his rejection of duplicity and hypocrisy.

Jesus' answer shows them he is completely in command of his life and death: he is the Son of God and his Father's will is his only governor (cf. Jn 10:18).

34. Jesus here shows the infinite extent of his love. St Augustine explores the meaning of this touching simile: "You see, brethren, how a hen becomes weak with her chickens. No other bird, when it is a mother, shows its maternity so clearly. We see all kinds of sparrows building their nests before our eyes; we see swallows, storks, doves, every day building their nests; but we do not know them to be parents, except when we see them on their nests. But the hen is so enfeebled over her brood that even if the chickens are not following her, even if you do not see the young ones, you still know her at once to be a mother. With her wings drooping, her feathers ruffled, her note hoarse, in all her limbs she becomes so sunken and abject, that, as I have said, even though you cannot see her young, you can see she is a mother. That is the way Jesus feels" ("In Ioann. Evang.", 15, 7).

35. Jesus shows the deep sorrow he feels over Jerusalem's resistance to the love God had so often shown it. Later St Luke will record Jesus' weeping over Jerusalem (cf. Lk 19:41). See also the note on Mt 23:37-39.

[The note on Mt 23:37-39 states:

Jesus' moving remarks seem almost to sum up the entire history of salvation and are a testimony to his divinity. Who if not God was the source of all these acts of mercy which marks the stages of the history of Israel? The image of being protected by wings, which occurs often in the Old Testament, refers to God's love and protection of his people. It is to be found in the prophets, in the canticles of Moses (cf. Deut 32:11), and in many psalms (cf. 17:8; 36:8; 57:2; 61:5; 63:8). "And you would not": the Kingdom of God has been preached to them unremittingly for centuries by the prophets; in these last few years by Jesus himself, the Word of God made man. But the "Holy City" has resisted all the unique graces offered it. Jerusalem should serve as a warning to every Christian: the freedom God has given us by creating us in his image and likeness means that we have this terrible capacity to reject him. A Christian's life is a continuous series of conversions--repeated instances of repentance, of turning to God, who, loving Father that he is, is every ready to forgive.]

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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.

Wednesday of the Thirtieth Week in Ordinary Time

481 Wednesday of the Thirtieth Week in Ordinary Time

CCC Cross Reference:
Eph 6:1-3 2196; Eph 6:1 2217; Eph 6:4 2223, 2286
Ps 145:9 295, 342

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Reading 1
Eph 6:1-9

Children, obey your parents in the Lord, for this is right.
Honor your father and mother.
This is the first commandment with a promise,
that it may go well with you
and that you may have a long life on earth.
Fathers, do not provoke your children to anger,
but bring them up with the training and instruction of the Lord.

Slaves, be obedient to your human masters with fear and trembling,
in sincerity of heart, as to Christ,
not only when being watched, as currying favor,
but as slaves of Christ, doing the will of God from the heart,
willingly serving the Lord and not men,
knowing that each will be requited from the Lord
for whatever good he does, whether he is slave or free.
Masters, act in the same way towards them, and stop bullying,
knowing that both they and you have a Master in heaven
and that with him there is no partiality.

Responsorial Psalm
Ps 145:10-11, 12-13ab, 13cd-14

R. (13c) The Lord is faithful in all his words.
Let all your works give you thanks, O LORD,
and let your faithful ones bless you.
Let them discourse of the glory of your Kingdom
and speak of your might.
R. The Lord is faithful in all his words.
Making known to men your might
and the glorious splendor of your Kingdom.
Your Kingdom is a Kingdom for all ages,
and your dominion endures through all generations.
R. The Lord is faithful in all his words.
The LORD is faithful in all his words
and holy in all his works.
The LORD lifts up all who are falling
and raises up all who are bowed down.
R. The Lord is faithful in all his words.

Gospel
Lk 13:22-30

Jesus passed through towns and villages,
teaching as he went and making his way to Jerusalem.
Someone asked him,
“Lord, will only a few people be saved?”
He answered them,
“Strive to enter through the narrow gate,
for many, I tell you, will attempt to enter
but will not be strong enough.
After the master of the house has arisen and locked the door,
then will you stand outside knocking and saying,
‘Lord, open the door for us.’
He will say to you in reply,
‘I do not know where you are from.’
And you will say,
‘We ate and drank in your company and you taught in our streets.’
Then he will say to you,
‘I do not know where you are from.
Depart from me, all you evildoers!’
And there will be wailing and grinding of teeth
when you see Abraham, Isaac, and Jacob
and all the prophets in the Kingdom of God
and you yourselves cast out.
And people will come from the east and the west
and from the north and the south
and will recline at table in the Kingdom of God.
For behold, some are last who will be first,
and some are first who will be last.”

Readings from the Jerusalem Bible

First reading Ephesians 6:1 – 9

Children, be obedient to your parents in the Lord – that is your duty. The commandment that has a promise attached to it is: Honor your father and mother, and the promise is: and you will prosper and have a long life in the land. And parents, never drive your children to resentment but in bringing them up correct them and guide them as the Lord does.

Slaves, be obedient to the men who are called your masters in this world, with deep respect and sincere loyalty, as you are obedient to Christ: not only when you are under their eye, as if you had only to please men, but because you are slaves of Christ and wholeheartedly do the will of God. Work hard and willingly, but do it for the sake of the Lord and not for the sake of men. You can be sure that everyone, whether a slave or a free man, will be properly rewarded by the Lord for whatever work he has done well. And those of you who are employers, treat your slaves in the same spirit; do without threats, remembering that they and you have the same Master in heaven and he is not impressed by one person more than by another.

Responsorial Psalm:
Psalm 144(145):10-14

The Lord is faithful in all his words.

All your creatures shall thank you, O Lord,

  and your friends shall repeat their blessing.

They shall speak of the glory of your reign

  and declare your might, O God,

to make known to men your mighty deeds

  and the glorious splendour of your reign.

The Lord is faithful in all his words.

Yours is an everlasting kingdom;

  your rule lasts from age to age.

The Lord is faithful in all his words.

The Lord is faithful in all his words

  and loving in all his deeds.

The Lord supports all who fall

  and raises all who are bowed down.

The Lord is faithful in all his words.

Gospel Luke 13:22 – 30

Through towns and villages Jesus went teaching, making his way to Jerusalem. Someone said to him, ‘Sir, will there be only a few saved?’ He said to them, ‘Try your best to enter by the narrow door, because, I tell you, many will try to enter and will not succeed.

‘Once the master of the house has got up and locked the door, you may find yourself knocking on the door, saying, “Lord, open to us” but he will answer, “I do not know where you come from.” Then you will find yourself saying, “We once ate and drank in your company; you taught in our streets” but he will reply, “I do not know where you come from. Away from me, all you wicked men !”

‘Then there will be weeping and grinding of teeth, when you see Abraham and Isaac and Jacob and all the prophets in the kingdom of God, and yourselves turned outside. And men from east and west, from north and south, will come to take their places at the feast in the kingdom of God.
‘Yes, there are those now last who will be first, and those now first who will be last.’

Readings and Commentary from Navarre

Wednesday 30th Week in Ordinary Time

From: Ephesians 6:1-9

Advice to Children and Parent
-------------------------------------------
[1] Children, obey your parents in the Lord, for this is right. [2] "Honor your father and mother" (this is the first commandment with a promise), [3] "that it may be well with you and that you may live long on the earth." [4] Fathers, do not provoke your children to anger but bring them up in the discipline and instruction of the Lord.

Advice to Servants and Masters
----------------------------------------------
[5] Slaves, be obedient to those who are your earthly masters, with fear and trembling, in singleness of heart, as to Christ; [6] not in the way of eye-service, as men-pleasers, but as servants of Christ, doing the will of God from the heart, [7] rendering service with a good will as to the Lord and not to men, [8] knowing that whatever good any one does, he will receive the same again from the Lord, whether he is a slave or free. [9] Masters, do the same to them, and forbear threatening, knowing that he who is both their Master and yours is in heaven, and that there is no partiality with him.


Commentary:

1-4. St Paul now goes on to deal with parent-children relationships. He recalls the fourth commandment (the first of the commandments to do with our neighbor) to which a promise of blessing is attached for those who keep it (cf. Ex 20: 12; Deut 5:16). Honoring one's parents means loving and obeying them, as is right, and caring for them spiritually and materially when their age or circumstances so require. To those who keep this commandment, the Lord promises happiness and a long life on earth.

"In the Lord": although these words are missing from some early codices, there is no doubt about their authenticity. They locate parent-children relationships on a supernatural plane. In the last analysis, obedience of children to parents is a divine commandment, which justice demands be kept. Parents, for their part, are called to be understanding with their children, and to educate them in a truly Christian way: discipline and instruction should always be motivated by a desire for their good.

"As it is the parents who have given life to their children, on them lies the gravest obligation of educating their family. They must therefore be recognized as being primarily and principally responsible for their education. The role of parents in education is of such importance that it is almost impossible to provide an adequate substitute. It is therefore the duty of parents to create a family atmosphere inspired by love and devotion to God and their fellow-men which will promote an integrated, personal and social education of their children [...] which are necessary to every society. It is therefore above all in the Christian family, enriched by the grace and the responsibility of the sacrament of matrimony, that children should be taught to know and worship God and to love their neighbor, in accordance with the faith which they have received in earliest infancy in the sacrament of Baptism [...]. Finally it is through the family that they are gradually initiated into association with their fellow-men in civil life and as members of the people of God" (Vatican II, "Gravissimum Educationis", 3).

"Therefore the responsibility and consequently also the right of educating children comes to the family direct from the Creator. It is a right which cannot be surrendered, because it is combined with a very serious responsibility; it is therefore prior to any right of the civil society or the State and for that reason may not be infringed by any power on earth.

"The sacred character of this right is thus shown by St Thomas Aquinas: 'The son is by nature something of the father ...: and so the law of nature requires that until it reaches the use of reason the child shall be under the father's care. It would therefore be against natural justice if before reaching the use of reason the child were removed from the parents' charge or if any disposition were made concerning it against the parents' will' ("Summa Theologiae", II-II, q. 10, a. 12). And since the parents' obligation to exercise this care persists until the offspring is capable of looking after itself, it is evident that their inviolable right to educate their offspring continues until that time. 'For nature', says St Thomas, 'intends not only the generation of offspring but also its development and progress to the state of man as man, that is, to the state of virtue' ("ibid.", "Supplement", q. 41, a. 1)" (Pius XI, "Divini Illius Magistri").

Parents must not abuse their authority nor should their children obey them if asked to do anything that is against the moral law. Therefore, parents may not make unreasonable demands. The Apostle warns about this when he says, "do not provoke your children to anger" (v. 4). Christian education, therefore, must be based on charity, on affection and on parents' sensitive respect of their children's freedom. 'The parents are the main persons responsible for the education of their children, in human as well as in spiritual matters. They should be conscious of the extent of their responsibility. To fulfill it, they need prudence, understanding, a capacity for teaching and loving and a concern for giving good example. Imposing things by force, in an authoritarian manner, is not the right way to teach. The ideal attitude of parents lies more in becoming their children's friends -- friends who will be willing to share their anxieties, who will listen to their problems, who will help them in an effective and agreeable way" (St. J. Escriva, "Christ Is Passing By", 27). See the note on Col 3:20-21.

5-9. In St Paul's time labor relations were largely based on slavery. He does not directly denounce slavery, but he uses this letter to establish the correct basis for the master-servant relationship. By emphasizing the dignity of the human person, the Apostle is clearly teaching that human relationships are to be raised to a supernatural level, that is, made to involve Christ. Hence masters must be just towards servants, not coercing them by threats, for all -- masters as well as servants -- have one and the same Lord on high, "with whom there is no partiality" (v. 9). On the other hand, slaves should work not merely because they expect a human reward or, as it were, are resigned to their fate: they should render "service with a good will as to the Lord and not to men" (v. 7). This teaching established conditions which, centuries later, would lead to the abolition of slavery when the spirit of Christianity imbued the whole gamut of human relationships, including those to do with work.

The Church's social teaching has projected the light of faith and charity onto the world of work, thereby fulfilling an essential role in the building of a more human and more Christian society. Thus, for example, the Magisterium teaches that "even though a state of things be pictured in which everyone will receive at last all that is his due, a wide field will always remain open for charity. For justice alone, however faithfully observed, though it can indeed remove the cause of social strife, can never bring about a union of hearts and minds [...]. Only when all sectors of society have the intimate conviction that they are members of one great family, and children of the same heavenly Father [...] will it be possible to unite all in harmonious striving for the common good [...]. Then the rich and others in power will change their former neglect of their poorer brethren into solicitous and effective love, will listen readily to their just demands, and will willingly forgive them the faults and mistakes they may possibly make. The workers too will lay aside all feelings of hatred or envy which the instigators of social strife exploit so skillfully. Not only will they cease to feel discontent at the position assigned them by divine providence in human society; they will become proud of it, well aware that they are working usefully and honorably for the common good, each according to his office and function and following more closely in the footsteps of him who, being God, chose to become a tradesman among men, and to be known as 'the son of the tradesman"' (Pius XI, "Quadragesimo Anno", 56).

More recently, John Paul II has reminded us that "work is a key, probably "the essential key", to the whole social question, if we try to see that question really from the point of view of man's good" ("Laborem Exercens", 3). In this connection he makes it clear that "work is a good thing for man -- a good thing for his humanity -- because through work man not only transforms nature, adapting it to his own needs, but he also achieves fulfillment as a human being and indeed, in a sense, becomes 'more a human being'" ("ibid.", 9).

"It is time for us Christians to shout from the rooftops that work is a gift from God and that it makes no sense to classify people differently, according to their occupation, as if some jobs were nobler than others. Work, all work, bears witness to the dignity of man, to his dominion over creation. It is an opportunity to develop one's personality. It is a bond of solidarity with others..." (St. J. Escriva, "Christ Is Passing By", 47).

From: Luke 13:22-30

The Narrow Gate
------------------------
[22] He (Jesus) went on his way through towns and villages, teaching, and journeying toward Jerusalem. [23] And some one said to him, "Lord, will those who are saved be few?" And he said to them, [24] "Strive to enter by the narrow door; for many, I tell you, will seek to enter and will not be able. [25] When once the householder has risen up and shut the door, you will begin to stand outside and knock at the door, saying, 'Lord, open to us.' He will answer you, 'I do not know where you are from.' [26] Then you will begin to say, 'We ate and drank in your presence, and you taught in our streets.' [27] But he will say, 'I tell you, I do not know where you come from; depart from me, all you workers of iniquity!" [28] There you will weep and gnash your teeth, when you see Abraham and Isaac and Jacob and all the prophets in the kingdom of God and you yourselves thrust out. [29] And men will come from east and west, and from north and south, and sit at table in the kingdom of God. [30] And behold, some are last who will be first, and some are first who will be last."


Commentary:

23-24. Everyone is called to form part of the Kingdom of God, for he "desires all men to be saved" (1 Tim 2:4). "Those who, through no fault of their own, do not know the Gospel of Christ or his Church, but who nevertheless seek God with a sincere heart and, moved by grace, try in their actions to do his will as they know it through the dictates of their conscience: those too may achieve eternal salvation. Nor shall divine providence deny the assistance necessary for salvation to those who, without any fault of theirs, have not yet arrived at an explicit knowledge of God, and who, not without grace, strive to lead a good life. Whatever good or truth is found among them is considered by the Church to be a preparation for the Gospel and given by him who enlightens all men that they may at length have life" (Vatican II, "Lumen Gentium", 16).

Certainly, only those who make a serious effort can reach the goal of salvation (cf. Lk 16:16; Mt 11:12). Our Lord tells us so by using the simile of the narrow gate. "A Christian's struggle must be unceasing, for interior life consists in beginning and beginning again. This prevents us from proudly thinking that we are perfect already. It is inevitable that we should meet difficulties on our way. If we did not come up against obstacles, we would not be creatures of flesh and blood. We will always have passions that pull us downwards; we will always have to defend ourselves against more or less self-defeating urges" (St. J. Escriva, "Christ Is Passing By", 75).

25-28. As at other times, Jesus describes eternal life by using the example of a banquet (cf., e.g., Lk 12:35ff; 14:15). Knowing the Lord and listening to his preaching is not enough for getting to heaven; what God judges is how we respond to the grace he gives us: "Not everyone who says to me, 'Lord, Lord,' shall enter the kingdom of heaven, but he who does the will of my Father who is in heaven" (Mt 7:21).

29-30. Generally speaking, the Jewish people regarded themselves as the sole beneficiaries of the messianic promises made by the prophets; but Jesus proclaims that salvation is open to everyone. The only condition he lays down is that men freely respond to God's merciful call. When Christ died on the cross the veil of the temple was torn in two (Lk 23:45 and par.), a sign of the end of the distinction between Jews and Gentiles. St Paul teaches: "For he [Christ] is our peace, who has made us both one, and has broken down the dividing wall [...] that he might create in himself one new man in place of the two, so making peace, and might reconcile us both to God in one body through the cross, thereby bringing the hostility to an end" (Eph 2:14-16). Therefore, "all men are called to belong to the new people of God. This people therefore, whilst remaining one and only one, is to be spread throughout the whole world and to all ages in order that the design of God's will may be fulfilled: he made human nature one in the beginning and has decreed that all his children who were scattered should be finally gathered together as one" (Vatican II, "Lumen Gentium", 13).


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.

Thirtieth Sunday in Ordinary Time

148A Thirtieth Sunday in Ordinary Time

Catechism Links
CCC 2052-2074: The Ten Commandments interpreted through twofold love
CCC 2061-2063: Moral life a response to the Lord’s initiative of love

CCC Cross Reference:
Ex 22:20-22 1867
1 Thes 1:10 442
Mt 22:23-34 575; Mt 22:34-36 581; Mt 22:36 2055; Mt 22:37-40 2055; Mt 22:37 2083; Mt 22:40 1824

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Reading 1
Ex 22:20-26

Thus says the LORD:
"You shall not molest or oppress an alien,
for you were once aliens yourselves in the land of Egypt.
You shall not wrong any widow or orphan.
If ever you wrong them and they cry out to me,
I will surely hear their cry.
My wrath will flare up, and I will kill you with the sword;
then your own wives will be widows, and your children orphans.

"If you lend money to one of your poor neighbors among my people,
you shall not act like an extortioner toward him
by demanding interest from him.
If you take your neighbor's cloak as a pledge,
you shall return it to him before sunset;
for this cloak of his is the only covering he has for his body.
What else has he to sleep in?
If he cries out to me, I will hear him; for I am compassionate."

Responsorial Psalm
Ps 18:2-3, 3-4, 47, 51

R. (2) I love you, Lord, my strength.

I love you, O LORD, my strength,
O LORD, my rock, my fortress, my deliverer.
R. I love you, Lord, my strength.

My God, my rock of refuge,
my shield, the horn of my salvation, my stronghold!
Praised be the LORD, I exclaim,
and I am safe from my enemies.
R. I love you, Lord, my strength.

The LORD lives and blessed be my rock!
Extolled be God my savior.
You who gave great victories to your king
and showed kindness to your anointed.
R. I love you, Lord, my strength.

Reading II
1 Thes 1:5c-10

Brothers and sisters:
You know what sort of people we were among you for your sake.
And you became imitators of us and of the Lord,
receiving the word in great affliction, with joy from the Holy Spirit,
so that you became a model for all the believers
in Macedonia and in Achaia.
For from you the word of the Lord has sounded forth
not only in Macedonia and in Achaia,
but in every place your faith in God has gone forth,
so that we have no need to say anything.
For they themselves openly declare about us
what sort of reception we had among you,
and how you turned to God from idols
to serve the living and true God
and to await his Son from heaven,
whom he raised from the dead,
Jesus, who delivers us from the coming wrath.

Gospel
Mt 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."

Readings from the Jerusalem Bible

First reading Exodus 22:20 – 26

The Lord said to Moses:
“Anyone who sacrifices to other gods shall come under the ban.
“You must not molest the stranger or oppress him, for you lived as strangers in the land of Egypt. You must not be harsh with the widow, or with the orphan; if you are harsh with them, they will surely cry out to me, and be sure I shall hear their cry; my anger will flare and I shall kill you with the sword, your own wives will be widows, your own children orphans.

“If you lend money to any of my people, to any poor man among you, you must not play the usurer with him: you must not demand interest from him.
“If you take another’s cloak as a pledge, you must give it back to him before sunset. It is all the covering he has; it is the cloak he wraps his body in; what else would he sleep in? If he cries to me, I will listen, for I am full of pity.”

Responsorial Psalm: Psalm 17(18):2-4,47,51

I love you, Lord, my strength.

I love you, Lord, my strength,
  my rock, my fortress, my saviour.
My God is the rock where I take refuge;
  my shield, my mighty help, my stronghold.
The Lord is worthy of all praise,
  when I call I am saved from my foes.

I love you, Lord, my strength.

Long life to the Lord, my rock!
  Praised be the God who saves me,
He has given great victories to his king
  and shown his love for his anointed.

I love you, Lord, my strength.

Second reading 1 Thessalonians 1:5 – 10

When we brought the Good News to you, it came to you not only as words, but as power and as the Holy Spirit and as utter conviction. And you observed the sort of life we lived when we were with you, which was for your instruction, and you were led to become imitators of us, and of the Lord; and it was with the joy of the Holy Spirit that you took to the gospel, in spite of the great opposition all round you. This has made you the great example to all believers in Macedonia and Achaia since it was from you that the word of the Lord started to spread – and not only throughout Macedonia and Achaia, for the news of your faith in God has spread everywhere. We do not need to tell other people about it: other people tell us how we started the work among you, how you broke with idolatry when you were converted to God and became servants of the real, living God; and how you are now waiting for Jesus, his Son, whom he raised from the dead, to come from heaven to save us from the retribution which is coming.

Gospel Matthew 22:34 – 40

When the Pharisees heard that Jesus had silenced the Sadducees they got together and, to disconcert him, one of them put a question, ‘Master, which is the greatest commandment of the Law?’ Jesus said, ‘You must 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 resembles it: You must love your neighbour as yourself. On these two commandments hang the whole Law, and the Prophets also.’

Readings and Commentary from the Navarre Bible

30th Sunday in Ordinary Time

From: Exodus 22:21-27 (NAB Ex 22:20-26)

Social Laws
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[20] "Whoever sacrifices to any god, save to the Lord only shall he utterly destroyed. [21] "You shall not wrong a stranger or oppress him, for you were strangers in the land of Egypt. [22] You shall not afflict any widow or orphan. [23] If you do afflict them, and they cry out to me, I will surely hear their cry; and my wrath will burn, and I will kill you with the sword, and your wives shall become widows and your children fatherless.

[25] "If you lend money to any of my people with you who are poor, you shall not be to him as a creditor, and you shall not exact interest from him. [26] If ever you take your neighbor's garment in pledge, you shall restore it to him before the sun goes down."

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Commentary:

22:18-31. This passage contains a number of laws on social matters, in no particular order; some are apodictic, some religious, others are work-associated—but all deal with serious offenses.

Sorcery, which only women used to engage in (v. 18) was punished by death cf. Lev 20:6, 27; Deut 18:10-14), being a form of idolatry (cf. "Catechism of the Catholic Church", 2117). It was also forbidden by Assyrian laws and by the Code of Hammurabi.

Bestiality (v. 19) was a perversion more often found in pastoral and nomadic life (cf. Lev 18:23-25); it too was punishable by death.

Sacrificing to false gods was a temptation ever present to Israelites because they were surrounded by wealthy and powerful, but polytheistic, nations such as Egypt, Balylonia, Assyria and, especially, Canaan; "...shall be utterly destroyed" (v. 20) or "shall be put under the ban" or "shall be anathema".

Strangers who (due to war, disease or famine) found themselves forced to leave their country, widows without a family to support them, and orphans were typical marginalized or poor people in that tribal society. In its laws (e.g. Deut 10:17-18; 24:17) and in its prophetic message (e.g. Is 1:17; Jer 7:6), the Bible constantly speaks out on behalf of people most in need (cf. Jas 1:27). The oppression of the weak and of those on the margin of society is one of the sins that cry out to heaven (cf. "Catechism of the Catholic Church", 1867).

Blasphemy against God (v. 28) was punishable by death (cf. Lev 24:15); blasphemy against the person on supreme authority in the nation was no less serious, because he was God's representative. In the time of St Paul this text was applied to offenses against the high priest (cf. Acts 23:5).

On the law covering the first-borm, cf. the note on 13:12. First-born sons had to be redeemed by means of an offering. Therefore the very bald rule given in v. 29 needs to be interpreted in the light of others which describe how first-born sons were to be consecrated--for the sacrifice of human beings was never countenanced in Israel.

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From: 1 Thessalonians 1:5c-10

Thanksgiving for the Thessalonians' Fidelity
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[5c] You know what kind of men we proved to be among you for your sake. [6] And you became imitators of us and of the Lord, for you received the word in much affliction, with joy inspired by the Holy Spirit; [7] so that you became an example to all the believers in Macedonia and in Achaia. [8] For not only has the word of the Lord sounded forth from you in Macedonia and Achaia, but your faith in God has gone forth everywhere, so that we need not say anything. [9] For they themselves report concerning us what a welcome we had among you, and how you turned to God from idols, to serve a living and true God, [10] and to wait for his Son from heaven, whom he raised from the dead, Jesus who delivers us from the wrath to come.

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Commentary:

5. St Paul reminds them that what he preached was the "gospel" foretold by the prophets (cf. Is 40:9; 52:7; 60:6; 61:1) and fulfilled by the Incarnation of the Word and by his work of salvation. The Apostle was pressed into service by the Holy Spirit to forward his work of sanctification. The Thessalonians were not won over by mere human words but by the "power" of God, who made those words effective. The term "power" refers not only to miraculous actions but also to the Holy Spirit moving the souls of those who heard Paul's preaching.

It is true that this activity, like all actions of God outside himself, is something done by all three Persons of the Blessed Trinity; but in the language of Scripture and of the Church it is customary "to attribute to the Father those works of the Divinity in which power excels; to attribute to the Son, those in which wisdom excels; and to the Holy Spirit, those in which love excels" (Leo XIII, "Divinum Illud Munus", 5).

In the early years of the Church the proclamation of the Gospel was often marked by special graces of the Holy Spirit, such as prophecy, miracles, or the gift of tongues (cf. Acts 2:8). This profusion of gifts made it clear that the messianic era had begun (cf. Acts 2:16), for it meant the fulfillment of the ancient prophecies: "I will pour out my spirit on all flesh; your sons and your daughters shall prophesy, your old men shall dream dreams, and your young men shall see visions. Even upon the menservants and maidservants in those days, I will pour out my spirit" (Joel 3:1-3).

"In power and in the Holy Spirit": in line with the divine plan of salvation, the time of the Old Testament, which prepared the way for the coming of the Messiah, has reached its end, and a new era has begun, the Christian era, the key feature of which is the activity of the Spirit of God: "It must be said that the Holy Spirit is the principal agent of evangelization: it is he who impels each individual to proclaim the Gospel, and it is he who in the depths of consciences causes the word of salvation to be accepted and understood" (Paul VI, "Evangelii Nuntiandi", 75).

6. St Paul rejoices at the effect God has had on the Thessalonians. It is true that Christ is "the" model to be imitated, but the Apostle's own example played its part in leading them to Christ (cf. 1 Cor 11:1). "To follow Christ: that is the secret. We must accompany him so closely that we come to live with him, as the first Twelve did; so closely, that we become identified with him. Soon we will be able to say, provided we have not put obstacles in the way of grace, that we have put on, have clothed ourselves with, our Lord Jesus Christ (cf. Rom 13:14). Our Lord is then reflected in our behavior, as in a mirror. If the mirror is as it ought to be, it will capture our Savior's most lovable face without distorting it or making a caricature of it; and then other people will have an opportunity of admiring him and following him" (St. J. Escriva, "Friends of God", 299).

"Joy", which is one of the fruits of the Holy Spirit (cf. Gal 5:22-23), is linked to unconditional acceptance of the word of God, and helps a person to overcome any obstacle he or she may meet on his way (cf. Acts 5:41). "One can be joyful despite lashes and blows, when these are accepted in the cause of Christ", St John Chrysostom comments. "A feature of the joy of the Holy Spirit is that it causes an uncontainable happiness to grow even out of affliction and sorrow [...]. In the natural course of events afflictions do not produce joy: joy is the privilege of those who accept sufferings for Jesus Christ's sake; it is one of the good things bestowed by the Holy Spirit" ("Hom. on 1 Thess, ad loc.").

7-8. Thessalonica was an important center of trade and a hub of communications for all Greece. The Christians in the city included a number of important people and even some women of the aristocracy (cf. Acts 17:4). The social standing of the converts and the prestige of the city partly explain the rapid spread of Christian teaching throughout the region.

What the Apostle says here only goes to show that when the Christian life is given full rein it spreads far and wide. This should give us every encouragement "always to act in public in accordance with our holy faith" (St. J. Escriva, "Furrow", 46).

9. We can see how happy the Apostle is to learn that the work of evangelization has borne fruit of conversion to God--which is the whole purpose of Gospel preaching. "For the Church, evangelization means bringing the Good News into all the strata of humanity, and through its influence transforming humanity from within and making it new" (Paul VI, "Evangelii Nuntiandi", 18).

It is moving to see the way good news spread among the early Christian communities. Obviously anecdotes about the apostolate would go from church to church; this gave them an occasion to praise God while at the same time providing encouragement to stay true to Christ and to spread the Gospel.

10. The Christian message has this feature which differentiates it from Judaism--hope in Christ and expectation of Christ. Two central points of Christian teaching emerge from this verse: Jesus Christ is the Son of God, who rose from the dead, and he will come again to judge all. St John Chrysostom observes that "in a single text St Paul brings together a number of different mysteries concerning Jesus Christ--his glorious resurrection, his victorious ascension, his future coming, the judgment, the reward promised to the righteous, and the punishment reserved for evildoers" ("Hom. on 1 Thess, ad loc.").

This verse probably contains a form of words used in oral preaching, and perhaps a profession of faith belonging to early Christian liturgy.

"To wait for his son (to come) from heaven": that Jesus Christ will come again is a truth of faith professed in the Creed: "He will come again in glory to judge the living and the dead." Christ will be the Judge of all mankind. Everyone will be personally judged by God twice: "The first judgment takes place when each one of us departs this life; for then he is instantly placed before the judgment seat of God, where all that he has ever done or spoken or thought during life shall be subjected to the most rigid scrutiny. This is called the particular judgment. The second occurs when on the same day and in the same place all men shall stand together before the tribunal of their Judge, that in the presence and hearing of all human beings of all time each may know his final doom and sentence [...]. This is called the general judgment" ("St Pius V Catechism", I, 8, 3).

The "wrath to come" is a metaphor referring to the just punishment of sinners. Our Lord Jesus Christ will exempt from it those who have consistently tried to live in the state of grace and fellowship with God. St Teresa of Avila warns that "it will be a great thing at the hour of death to know that we are going to be judged by him whom we have loved above all things. We can approach this trial with confidence. It will not be like going into a strange land but into our own land, for it is the land that belongs to him whom we love so much and who loves us" ("Way of Perfection", 70, 3).

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From: Matthew 22:34-40

The Greatest Commandment of All
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[34] But when the Pharisees heard that He (Jesus) had silenced the Sadducees, they came together. [35] And one of them, a lawyer, asked Him a question, to test Him. [36] "Teacher, which is the greatest commandment in the law?" [37] And He said to him, "You shall love the Lord your God with all your heart, and with all your soul, and with all your mind. [38] This is the great and first commandment. [39] And a second is like it, You shall love your neighbor as yourself. [40] On these two commandments depend all the law and the prophets."

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Commentary:

34-40. In reply to the question, our Lord points out that the whole law can be condensed into two commandments: the first and more important consists in unconditional love of God; the second is a consequence and result of the first, because when man is loved, St. Thomas says, God is loved, for man is the image of God (cf. "Commentary on St. Matthew", 22:4).

A person who genuinely loves God also loves his fellows because he realizes that they are his brothers and sisters, children of the same Father, redeemed by the same blood of our Lord Jesus Christ: "this commandment we have from Him, that he who loves God should love his brother also" (1 John 4:21). However, if we love man for man's sake without reference to God, this love will become an obstacle in the way of keeping the first commandment, and then it is no longer genuine love of our neighbor. But love of our neighbor for God's sake is clear proof that we love God: "If anyone says, 'I love God', but hates his brother, he is a liar" (1 John 4:20).

"You shall love your neighbor as yourself": here our Lord establishes as the guideline for our love of neighbor the love each of us has for himself; both love of others and love of self are based on love of God. Hence, in some cases it can happen that God requires us to put our neighbor's need before our own; in others, not: it depends on what value, in the light of God's love, needs to be put on the spiritual and material factors involved.

Obviously spiritual goods take absolute precedence over material ones, even over life itself. Therefore, spiritual goods, be they our own or our neighbor's, must be the first to be safeguarded. If the spiritual good in question is the supreme one of the salvation of the soul, no one is justified in putting his own soul into certain danger of being condemned in order to save another, because given human freedom we can never be absolutely sure what personal choice another person may make: this is the situation in the parable (cf. Matthew 25:1-13), where the wise virgins refuse to give oil to the foolish ones; similarly St. Paul says that he would wish himself to be rejected if that could save his brothers (cf. Romans 9:3) – an unreal theoretical situation. However, what is quite clear is that we have to do all we can to save our brothers, conscious that, if someone helps to bring a sinner back to the Way, he will save himself from eternal death and cover a multitude of his own sins (James 5:20). From all this we can deduce that self-love of the right kind, based on God's love for man, necessarily involves forgetting oneself in order to love God and our neighbor for God.

37-38. The commandment of love is the most important commandment because by obeying it man attains his own perfection (cf. Colossians 3:14). "The more a soul loves," St. John of the Cross writes, "the more perfect is it in that which it loves; therefore this soul that is now perfect is wholly love, if it may thus be expressed, and all its actions are love and it employs all its faculties and possessions in loving, giving all that it has, like the wise merchant, for this treasure of love which it has found hidden in God [...]. For, even as the bee extracts from all plants the honey that is in them, and has no use for them for aught else save for that purpose, even so the soul with great facility extracts the sweetness of love that is in all the things that pass through it; it loves God in each of them, whether pleasant or unpleasant; and being, as it is, informed and protected by love, it has neither feeling nor taste nor knowledge of such things, for, as we have said, the soul knows naught but love, and its pleasure in all things and occupations is ever, as we have said, the delight of the love of God" ("Spiritual Canticle", Stanza 27, 8).

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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.

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