Ordinary Time
1) Opening prayer
Almighty and ever-living God,
Your Spirit made us Your children,
confident to call You Father.
Increase Your Spirit within us
and bring us to our promised inheritance.
We ask this through our Lord Jesus Christ, Your Son,
who lives and reigns with You and the Holy Spirit,
one God, for ever and ever. Amen.
2) Gospel Reading - Matthew 18:15-20
Jesus said to his disciples: "If your brother sins against you, go and tell him his fault between you and him alone. If he listens to you, you have won over your brother. If he does not listen, take one or two others along with you, so that every fact may be established on the testimony of two or three witnesses. If he refuses to listen to them, tell the Church. If he refuses to listen even to the Church, then treat him as you would a Gentile or a tax collector. Amen, I say to you, whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven. Again, amen, I say to you, if two of you agree on earth about anything for which they are to pray, it shall be granted to them by my heavenly Father. For where two or three are gathered together in my name, there am I in the midst of them."
3) Reflection
• In the Gospel of today and of tomorrow we read and meditate on the second half of the Discourse on the Community. Today’s Gospel speaks about fraternal correction (Mt 18:15-18) and of prayer in common (Mt 18:19-20). The Gospel of tomorrow speaks about pardon (Mt 18:21-22) and presents the parable of pardon without limitations (Mt 18:23-35). The key word in this second part is “to forgive”. The accent is on reconciliation. In order that there may be reconciliation which will allow the little ones to return, it is important to know how to dialogue and to forgive, because the foundation of fraternity is the gratuitous love of God. It is only in this way that the community will be a sign of the Kingdom. It is not easy to forgive. There is a certain grief which continues to strike the heart as with a hammer. There are those who say, “I forgive, but I do not forget!” There is resentment, tensions, clashes, diverse opinions, and offenses, provocations which render pardon and reconciliation difficult.
• The organization of the words of Jesus in the five Great Discourses of the Gospel of Matthew indicates that at the end of the first century, the communities had very concrete forms of catechesis. The Discourse of the Community (Mt 18:1-35), for example, gives updated instructions of how to proceed in case of any conflict among the members of the community and how to find criteria to solve the conflicts. Matthew gathers together those sayings of Jesus which can help the communities of the end of the first century to overcome the two more acute problems which they had to face at that moment, that is, the exodus of the little ones because of the scandal given by some and the need to dialogue in order to overcome the rigor of others in accepting the little ones, the poor, in the community.
• Matthew 18:15-18: Fraternal correction and the power to forgive. These verses give simple norms of how to proceed in case of conflicts in the community. If a brother or a sister should sin, if they had behavior not in accordance to the life of the community, they should not be denounced immediately. First, it is necessary to try to speak with them alone. Then it is necessary to try to know the reasons of the other. If no results are obtained, then it is necessary to take two or three persons of the community to see if it is possible to obtain some result. Only in extreme cases is it necessary to expose the problem to the whole community. If the person refuses to listen to the community, then they should be considered by you as “a sinner or a pagan”, that is, as someone who is not part of the community. Therefore, it is not you who excludes, but it is the person himself/herself who excludes himself/herself. The community gathered together only verifies or ratifies the exclusion. The grace to be able to forgive and to reconcile in the name of God was given to Peter (Mt 16:19), to the Apostles ( Jn 20: 23) and, here in the Discourse on the Community, to the community itself (Mt 18:18). This reveals the importance of the decisions which the community assumes in regard to its members.
• Matthew 18:19: Prayer in common. The exclusion does not mean that the person is abandoned to his/her own fate. No! The person may be separated from the community, but will never be separated from God. In the case in which the conversation in the community does not produce any result, and the person does not want to be integrated in the life of the community, there still remains the last possibility to remain together with the Father to obtain reconciliation, and Jesus guarantees that the Father will listen: “If two of you agree to ask anything at all, it will be granted to you by My Father in Heaven; for where two or three meet in My Name, I am there among them”.
• Matthew 18:20: The presence of Jesus in the community. The reason of the certainty of being heard by the Father is the promise of Jesus: “Because where there are two or three who meet in My name, I am there among them!” Jesus is the center, the axis, of the community, and, as such, together with the community, will always be praying with us to the Father, in order that He may grant the gift of the return of the brother or the sister who have excluded themselves.
4) Personal questions
• Why is it so difficult to forgive? In our community, is there some space for reconciliation? In which way?
• Jesus says: "For wherever there are two or three who meet in My Name, I am also there among them”. What does this mean for us today?
• What is the balance between forgiveness and the protection of others which we have responsibility for? Both as individuals and as a society or community, what does it mean to forgive, forget, and still protect the vulnerable?
5) Concluding Prayer
Praise, servants of Yahweh,
praise the name of Yahweh.
Blessed be the name of Yahweh,
henceforth and for ever. (Ps 113:1-2)
Ordinary Time
1) Opening prayer
Almighty and ever-living God,
Your Spirit made us Your children,
confident to call You Father.
Increase Your Spirit within us
and bring us to our promised inheritance.
We ask this through our Lord Jesus Christ, Your Son,
who lives and reigns with You and the Holy Spirit,
one God, for ever and ever. Amen.
2) Gospel Reading - Matthew 18:1-5, 10, 12-14
The disciples approached Jesus and said, “Who is the greatest in the Kingdom of heaven?” He called a child over, placed it in their midst, and said, “Amen, I say to you, unless you turn and become like children, you will not enter the Kingdom of heaven. Whoever becomes humble like this child is the greatest in the Kingdom of heaven. And whoever receives one child such as this in my name receives me. “See that you do not despise one of these little ones, for I say to you that their angels in heaven always look upon the face of my heavenly Father. What is your opinion? If a man has a hundred sheep and one of them goes astray, will he not leave the ninety-nine in the hills and go in search of the stray? And if he finds it, amen, I say to you, he rejoices more over it than over the ninety-nine that did not stray. In just the same way, it is not the will of your heavenly Father that one of these little ones be lost.”
3) Reflection
• Here, in Chapter 18 of the Gospel of Matthew begins the fourth great discourse on the New Law, the discourse on the community. As has already been said before (on Monday of the 10th week of the year), the Gospel of Matthew, written for the communities of the Christian Jews of Galilee and Syria, presents Jesus as the new Moses. In the Old Testament, the Law of Moses was codified in the five books of the Pentateuch. Imitating the ancient model, Matthew represents the New Law in five great discourses: (a) The Sermon on the Mount (Mt 5:1-7, 29); (b) the discourse on the mission (Mt 10:1-42); (c) The discourse on the parables (Mt 13:1-52); (d) The discourse on the community (Mt 18:1-35); (e) The discourse on the future of the Kingdom (Mt 24:1-25,46). The narrative parts which are inserted among the five discourses describe the practice of Jesus and show how He practiced and embodied the New Law in His life.
• The Gospel today gives the first part of the discourse on the community (Mt 18:1-14) which has as key word “the little ones”. The little ones are not only the children, but also the poor, those who are not important in society and in the community, and also the children. Jesus asks that these “little ones” should always be the center of the concern of the communities because “The Father in Heaven does not will that one of these little ones should be lost” (Mt 18:14).
• Matthew 18:1: The question of the disciples which provokes the teaching of Jesus. The disciples want to know who is greater in the Kingdom. The simple fact of this question reveals that they have not understood anything or very little of the message of Jesus. The whole discourse on the community is given in order to make them understand that among the followers of Jesus the spirit of service should prevail, the gift of self, of pardon, of reconciliation and of gratuitous love, without seeking one’s own interest and one’s own advancement.
• Matthew 18:2-5: The fundamental criterion: the little one and the greater one. The disciples ask for a criteria so as to be able to measure the importance of the people in the community: “Who is the greater in the Kingdom of Heaven?” Jesus answers that it is the little ones! The little ones are not socially important; they do not belong to the world of the powerful. The disciples have to become children. Instead of growing up, to the heights, they must grow down and toward the periphery, where the poor and the little ones live. In this way, they will be greater in the Kingdom! The reason is the following: “Anyone who receives one of these little ones receives Me”. Jesus identifies Himself with them. The love of Jesus for the little ones cannot be explained. Children have no merit. It is the complete gratuity of the love of God which manifests itself and asks to be imitated in the community of those who call themselves disciples of Jesus.
• Matthew 18:6-9: Do not scandalize the little ones. These four verses concerning the scandal to little ones are omitted from today’s Gospel. We give a brief commentary on them. To scandalize the little ones means this: to be the cause for them to lose their faith in God and to abandon the community. Matthew keeps a very hard saying of Jesus: “Anyone who scandalizes even one of these little ones who believe in Me, it would be better for him to have a mill stone tied around his neck and then be thrown into the sea”. It is a sign that at that time many little ones no longer identified themselves with the community and sought another refuge. And today, in Latin America, for example, every year approximately three million people abandon the historical Church and go to the Evangelical churches. This is a sign that they do not feel at home among us. What is lacking in us? What is the cause of this scandal to the little ones? In order to avoid the scandal, Jesus orders them to cut off their foot or take out their eye. This sentence cannot be taken literally. It means that we should be very firm, strict in fighting against any scandal which draws the little ones away. We cannot, in any way, allow that the little ones feel marginalized in our community, because in this case, the community would not be a sign of the Kingdom of God.
• Matthew 18:10-11: The angels of the little ones see the face of the Father. Jesus recalls Psalm 91. The little ones take Yahweh as their refuge and make the most High their fortress (Ps 91:9) and because of this, “No disaster can overtake you, no plague come near your tent; He has given angels orders about you to guard you wherever you go. They will carry you in their arms in case you trip over a stone” (Ps 91:10,12).
• Matthew 18:12-14: The parable of the one hundred sheep. According to Luke, this parable reveals the joy of God on the conversion of a sinner (Lk 15: 3-7). According to Matthew, it reveals that the Father does not want even one of the little ones to be lost. In other words, the little ones should be the pastoral priority of the community, of the Church. They should be in the center of the concern of all. Love for the little ones and the excluded should be the axis of the community of those who want to follow Jesus, because it is in this way that the community becomes the proof of the gratuitous love of God, who accepts all.
4) Personal questions
• Who are the poorest people of our neighborhood? Do they participate in our community? Do they feel at home or do they find in us a cause to withdraw?
• God the Father does not want any of the little ones to get lost. What does this mean for our community?
• Should the pastor of a community spend his time on the “little ones” in the community, the poor and neglected, or on the rich who might be able to provide for the economics of the community? Is there a balance, or is “balance” just another word for compromise – a compromise on Jesus’ instructions? Does your answer also apply to members of the community as well?
• Many who leave the Church do so because of disagreement over teachings, such as the Church’s stand on abortion or remarriage. Some believe that there is no such thing as sin. How could, or should, the community bring these “lost sheep” back, without sacrificing the truth?
5) Concluding Prayer
Your instructions are my eternal heritage,
they are the joy of my heart.
I devote myself to obeying Your statutes,
their recompense is eternal. (Ps 119:111-112)
Ordinary Time
1) Opening prayer
Almighty and ever-living God,
your Spirit made us Your children,
confident to call You Father.
Increase your Spirit within us
and bring us to our promised inheritance.
We ask this through our Lord Jesus Christ, Your Son,
who lives and reigns with You and the Holy Spirit,
one God, for ever and ever. Amen.
2) Gospel Reading - John 12:24-26
Jesus said to his disciples: "Amen, amen, I say to you, unless a grain of wheat falls to the ground and dies, it remains just a grain of wheat; but if it dies, it produces much fruit. Whoever loves his life loses it, and whoever hates his life in this world will preserve it for eternal life. Whoever serves me must follow me, and where I am, there also will my servant be. The Father will honor whoever serves me."
3) Reflection
• This passage contains solemn and crucial words concerning the method by which the mission of Jesus and His disciples “produces much fruit.” This solemn and central declaration of Jesus; “unless a wheat grain falls into the ground and dies, it remains only a single grain; but if it dies, it yields a large harvest” (v. 24), is inserted in the narrative of 12:12-36 where the encounter of Jesus as Messiah with Israel and the rejection by the Jews of His messianic proposal is told. What are the principal themes that describe the messianism of Jesus? The Jews expected a messiah who would be a powerful king, who would continue with the royal style of David and would restore to Israel its glorious past. Instead, Jesus, places in the center of His messianism the gift of His life and the possibility given to humanity of accepting God’s plan for His life.
• The story of a seed. The gift of His life, as a crucial characteristic of His messianism. Jesus outlines it with a mini parable. He describes a central and decisive event of His life drawing from the agricultural environment, where He takes the images to render His parables interesting and immediate. It is the story of a seed: a small parable to communicate with the people in a simple and transparent way: a seed begins its course or journey in the dark matter of the earth, where it is suffocated and withers but in the spring it becomes a green stalk and in the summer a spike charged with grain. The focal points of the parable are both the production of much fruit and the finding of eternal life. The seed that breaks through the darkness of earth has been interpreted by the early Fathers of the Church as a symbolical reference to the Incarnation of the Son of God. In the ground it seems that the vital force of the seed is destined to get lost because the seed withers and dies. But then the surprise of nature: in the summer when the spikes turn golden, the profound secret of that death is revealed. Jesus knows that death is becoming imminent, threatens His person, even though he does not see it as a beast that devours. It is true that it has the characteristics of darkness and of being ripped, but for Jesus it contains the secret force typical of child birth, a mystery of fecundity and of life. In the light of this vision one can understand another expression used by Jesus: “Anyone who loves his life will lose it and anyone who hates his own life in this world will preserve it for eternal life.” Anyone who considers his own life as a cold property to be lived in egoism is like a seed enclosed in itself and without any hope for life. On the contrary, if one who “hates his life,” a very sharp semitic expression, it is only then that life becomes creative: it is a source of peace, of happiness and of life. It is the reality of the seed that sprouts. But the reader can also see in the mini parable of Jesus another dimension: that of the “Passover.” Jesus knows that in order to lead humanity to the threshold of divine love He has to go through the dark way of death on the cross. On the trail of this life the disciple also faces his own “hour”, that of death, with the certainty that it will lead to eternal life, that is to say, to full communion with God.
• In synthesis. The story of the seed is that of dying in order to multiply itself; its function is that of service to life. The annihilation of Jesus is comparable to the seed of life buried in the earth. In Jesus’ life, to love is to serve and to serve is to lose oneself in the life of others, to die to oneself in order to allow others to live. While His “hour” is approaching, the conclusion of His mission, Jesus assures His own with the promise of a consolation and of a joy without end, accompanied by every type of disturbance or trouble. He gives the example of the seed that has to wither and of the woman who has to endure the pangs of childbirth. Christ has chosen the cross for Himself and for His own: anyone who wants to be His disciple is called to share the same path. He always spoke to His disciples in a radical way: “Anyone who wants to save his life will lose it; but anyone who loses his life for My sake, will save it” (Lk 9: 24).
4) Personal questions
• Does your life express the gift of yourself? Is it a seed of love that makes love be born? Are you aware that in order to be a seed of joy, so that there will be joy in the wheat grain, the moment of sowing is necessary?
• Can you say that you have chosen the Lord if later you do not embrace the cross with Him? When the hard struggle breaks out in you between “yes” or “no,” between courage and fear, between faith and unbelief, between love and egotism, do you feel lost, thinking that such temptations are not suitable for those who follow Jesus?
5) Concluding Prayer
All goes well for one who lends generously,
who is honest in all his dealing;
for all time to come he will not stumble,
for all time to come the upright will be remembered. (Ps 112:5-6)
The transfiguration of Jesus: the cross on the horizon
The passion that leads to glory
Mark 9:2-10
1. Opening prayer
Lord Jesus, send Your Spirit to help us to read the Scriptures with the same mind that You read them to the disciples on the way to Emmaus. In the light of the Word, written in the Bible, You helped them to discover the presence of God in the disturbing events of Your sentence and death. Thus, the cross that seemed to be the end of all hope became for them the source of life and of resurrection.
Create silence in us so that we may listen to Your voice in Creation and in the Scriptures, in events and in people, above all in the poor and suffering. May Your word guide us so that we too, like the two disciples on the way to Emmaus, may experience the force of Your resurrection and witness to others that You are alive in our midst as source of fraternity, justice and peace. We ask this of You, Jesus, Son of Mary, who revealed the Father to us and sent us Your Spirit. Amen.
2. Reading
a) A key to the reading:
On this solemnity, the Church meditates on the Transfiguration of Jesus in the presence of the three disciples who joined Him on the mountain. The Transfiguration takes place after the first announcement of the death of Jesus (Lk 9:21-22). This announcement had confused the disciples, especially Peter. When we take a close look at the small details, we see that the text describes the transfiguration in a way that makes us aware of how this unusual experience of Jesus was able to help the disciples overcome the crisis in which they found themselves. As we read, let us try to pay attention to the following: How did the transfiguration take place and what was the reaction of the disciples to this experience?
b) A division of the text to help our reading:
Mark 9:2-4: The Transfiguration of Jesus in the presence of His disciples
Mark 9:5-6: Peter’s reaction to the transfiguration
Mark 9:7-8: The voice from heaven that explains the meaning of the Transfiguration
Mark 9:9-10: Keeping secret what they had seen
c) Text:
After six days Jesus took Peter, James, and his brother John, and led them up a high mountain apart by themselves. And he was transfigured before them, and his clothes became dazzling white, such as no fuller on earth could bleach them. Then Elijah appeared to them along with Moses, and they were conversing with Jesus. Then Peter said to Jesus in reply, "Rabbi, it is good that we are here!
Let us make three tents: one for you, one for Moses, and one for Elijah." He hardly knew what to say, they were so terrified. Then a cloud came, casting a shadow over them; from the cloud came a voice, "This is my beloved Son. Listen to him." Suddenly, looking around, they no longer saw anyone but Jesus alone with them. As they were coming down from the mountain, he charged them not to relate what they had seen to anyone, except when the Son of Man had risen from the dead. So they kept the matter to themselves, questioning what rising from the dead meant.
3. A moment of prayerful silence
that the Word of God may penetrate and enlighten our life.
4. Some questions
to help us in our personal reflection.
a) Which part of the text did you like most or that touched you most? Why?
b) How does the transfiguration take place and what is the disciples’ reaction to this experience?
c) Why does the text present Jesus with brilliant clothes while He is speaking with Moses and Elijah? Who are Moses and Elijah for Jesus? Who are they for the disciples?
d) What is the message of the voice from heaven for Jesus? And what is the message for the disciples?
e) How can we transfigure, today, our personal and family life and the life of the community in our area?
5. For those who wish to go deeper into the theme
a) The context then and now
The foretelling of the passion sank the disciples into a deep crisis. They lived among the poor, but in their minds they were confused, lost as they were in the propaganda of the government and of the official religion of their time (Mk 8:15). The official religion taught that the Messiah would be glorious and victorious! That is why Peter reacts strongly against the cross (Mk 8:32). Someone condemned to die on the cross could not be the Messiah, rather, according to the Law of God, he had to be considered “cursed by God” (Deut 21:22-23). In these circumstances, the experience of the transfiguration of Jesus was able to help the disciples overcome the trauma of the Cross. In fact, at the Transfiguration, Jesus appears in glory and speaks with Moses and Elijah of His Passion and Death (Lk 9:31). The journey towards glory, then, is through the cross.
In the 70’s, when Mark is writing his Gospel, the Cross was a great obstacle for the Jews to accept Jesus as the Messiah. How could it be that one crucified, one who died as one marginalized, was the great Messiah expected for centuries by the people? The cross was an obstacle to believing in Jesus. "The cross is a scandal," they said (1Cor 1:23). The community did not know how to respond to the critical questions put to them by the Jews. One of the great efforts of the early Christians was that of assisting people to see that the cross was neither scandal nor madness, but rather the expression of the power and wisdom of God (1Cor 1:22-31). Mark’s Gospel contributes to that effort. He uses texts from the Old Testament to describe the scene of the Transfiguration. He shed light on the events of the life of Jesus and shows that Jesus fulfills the prophecies and that the Cross is the way that leads to glory. It was not just the cross of Jesus that was a problem! In the 70’s, the cross of persecution was part of everyday life for Christians. In fact, just shortly before, Nero had launched his persecution and many died. Today, too, many people suffer because they are Christians and because they live the Gospel. How do we approach the cross? What does it mean? With these questions in mind we meditate and comment on the text of the transfiguration.
b) A commentary on the text:
Mark 9:2-4: Jesus looks different.
Jesus goes up a high mountain. Luke adds that He goes there to pray (Lk 9:28). There, on the summit of the mountain, Jesus appears in glory in the presence of Peter, James and John. Together with Him appear Moses and Elijah. The high mountain recalls Mount Sinai, where in times past, God had made known His will to the people by presenting the law to Moses. The white clothes of Jesus recall Moses shrouded in light as he speaks to God on the mountain and as he receives the law from God (cf. Ex 34:29-35). Elijah and Moses, the two great authorities of the Old Testament, speak with Jesus. Moses represents the law and Elijah the prophets. Luke says that they talked about the death of Jesus in Jerusalem (Lk 9:31). Thus it was clear that the Old Testament, both the law and the prophets, taught that the way to glory is through the cross (Cf. Isa 53).
Mark 9:5-6: Peter likes what is happening but does not understand.
Peter likes what is going on and wants this pleasing moment on the mountain to last, despite being terrified. He suggests building three tents. Mark says that Peter was afraid and did not know what he was saying, and Luke adds that the disciples were sleepy (Lk 9:32). For them, as for us, it is difficult to understand the Cross!
The description of the transfiguration begins with an affirmation: “Six days later”. What six days are these? Some scholars explain this phrase thus: Peter wants to build three tents, because it was the sixth day of the feast of tents. This was a very popular feast of six days that celebrated the gift of the Law of God and the forty years spent in the desert. To recall these forty years, the people had to spend six days in temporary tents. That is why it was called the Feast of the Tents. If they could not celebrate the whole six days, they had to celebrate at least on the sixth day. The affirmation "six days later" would then be an allusion to the feast of the tents. That is why Peter recalls the duty of building tents. And spontaneously, he offers himself to build the tents. Thus Jesus, Moses and Elijah would have been able to go on talking.
Mark 9:7: The voice from heaven shed light on the events.
As soon as Jesus is shrouded in glory, a voice from heaven says: "This is My Son, My Beloved. Listen to Him!" The expression "Beloved Son" recalls the figure of the Servant Messiah, proclaimed by the prophet Isaiah (cf. Isa 42:1). The expression "Listen to Him" recalls the prophecy that promised the coming of the new Moses (cf. Deut 18:15). In Jesus, the prophecies of the Old Testament are being fulfilled. The disciples could not doubt this. The Christians of the 70’s could not doubt this. Jesus is truly the glorious Messiah, but the way to glory is through the cross, the second proclamation made in the prophecy of the Servant (Isa 53:3-9). The glory of the Transfiguration is proof of this. Moses and Elijah confirm this. The Father is the guarantor of this. Jesus accepts this.
Mark 9:8: Only Jesus and no one else!
Mark says that after the vision, the disciples see only Jesus and no one else. The emphasis on the affirmation that they see only Jesus suggests that from now on Jesus is the only revelation of God for us! For us Christians, Jesus, and only Jesus, is the key to understanding the complete meaning of the Old Testament.
Mark 9: 9-10: Knowing how to keep silent.
Jesus asks His disciples not to say anything to anyone until He rose from the dead, but the disciples do not understand Him. Indeed, anyone who does not link suffering to the resurrection does not understand the meaning of the Cross. Jesus is stronger than death.
Mark 9:11-13: The return of the prophet Elijah.
The prophet Malachi had proclaimed that Elijah was to return to prepare the way of the Messiah (Mal 3:23-24). This same proclamation is also found in the book of Sirach (Sir 48:10). Then, how could Jesus be the Messiah if Elijah had not returned yet? That is why the disciples asked, “Why do the Scribes say that Elijah must come first?” (9:11). Jesus’ reply is clear: “I tell you that Elijah has come and they have treated him as they pleased, just as the scriptures say about him” (9: 13). Jesus was referring to John the Baptist who was murdered by Herod (Mt 17:13).
c) Further information:
i) The Transfiguration: the change that takes place in the practice of Jesus
In the middle of conflicts with the Pharisees and Herodians (Mk 8:11-21), Jesus leaves Galilee and goes to the region of Caesarea Philippi (Mk 8:27), where He begins to prepare His disciples. On the way, He poses a question to them: "Who do people say I am?" (Mk 8:27) After listening to their reply that they considered Him the Messiah, Jesus begins to speak of His passion and death (Mk 8:31). Peter reacts, "Heaven preserve You, Lord!" (Mt 16:22). Jesus replies, "Get behind Me, Satan! You are an obstacle in My path, because you are thinking not as God thinks but as human beings do!" (Mk 8:33) This was a moment of crisis for the disciples, who still held on to the idea of a glorious Messiah (Mk 8:32-33; 9:32), not understanding Jesus’ reply and trying to divert it in another direction. It was close to the feast of the Tents, (cf. Lk 9:33), when the popular messianic expectation was much stronger than usual. Jesus goes up the mountain to pray (Lk 9:28). He overcomes temptation by prayer. The revelation of the Kingdom was different from what the people imagined. The victory of the Servant would take place through the death sentence (Isa 50:4-9; 53:1-12). The cross appears on the horizon, not just as a possibility, but as a certainty. From this moment on a change takes place in Jesus’ practice. Here are some important signs of this change:
Few miracles. At first there are many miracles. Now, beginning with Mk 8:27; Mt 16:13 and Lk 9:18, miracles are almost an exception in Jesus’ activities.
Proclaiming the Passion. Earlier there was talk of the passion as a remote possibility (Mk 3:6). Now there is constant talk of it (Mk 8:31; 9:9,31; 10:33,38).
Taking up the Cross. Earlier, Jesus proclaimed the imminent coming of the Kingdom. Now He insists on watchfulness, the demands on those who follow Him and the necessity to take up one’s cross (Mt 16:24-26; 19:27-30; 24:42-51; 25:1-13; Mk 8:34; 10:28-31; Lk 9:23-26,57-62; 12:8-9,35-48; 14:25-33; 17:33; 18:28-30).
He teaches the disciples. Earlier He taught the people. Now He is more concerned with the formation of His disciples. He asks them to choose again (Jn 6:67) and begins to prepare them for the future mission. He goes out of the city so as to stay with them and focus on their formation (Mk 8:27; 9:28, 30-35; 10:10,23,28-32; 11:11).
Different parables. Earlier, the parables revealed the mystery of the Kingdom present in the activities of Jesus. Now the parables tend towards the future judgment, at the end of time: the murderous vine growers (Mt 21:33-46); the merciless servant (Mt 18:23-35), the workers of the eleventh hour (Mt 20:1-16), the two sons (Mt 21:28-32), the wedding banquet (Mt 22:1-14), the ten talents (Mt 25:14-30).
Jesus accepts the will of the Father that is revealed in the new situation and decides to go to Jerusalem (Lk 9:51). He takes this decision with such determination as to frighten His disciples, who cannot understand what is going on (Mk 10:32; Lk 18:31-34). In the society of that time, the proclamation of the Kingdom as Jesus proclaimed it could not be tolerated. So He either had to change or die! Jesus did not change His proclamation. He continued to be faithful to the Father and to the poor. That is why He was sentenced to death!
ii) The transfiguration and the return of the prophet Elijah
In Mark’s Gospel, the scene of the transfiguration is linked to the question of the return of the prophet Elijah (Mk 9:9-13). In those days, people expected the return of the prophet Elijah and were not aware that Elijah had already returned in the person of John the Baptist (Mk 9:13). The same thing happens today. Many people live in expectation of the return of Jesus and even write on the walls of cities: Jesus will return! They are not aware that Jesus is already present in our lives. Every now and then, like an unexpected flash of lightning, this presence of Jesus breaks out and shines, transforming our lives. A question that each one us should ask is, “Has my faith in Jesus offered me a moment of transfiguration and intense joy? How have such moments of joy given me strength in hard times?”
6. The prayer of a Psalm: Psalm 27 (26)
The Lord is my light
Yahweh is my light and my salvation,
whom should I fear?
Yahweh is the fortress of my life,
whom should I dread?
When the wicked advance against me to eat me up,
they, my opponents, my enemies,
are the ones who stumble and fall.
Though an army pitch camp against me,
my heart will not fear;
though war break out against me,
my trust will never be shaken.
One thing I ask of Yahweh,
one thing I seek:
to dwell in Yahweh's house all the days of my life,
to enjoy the sweetness of Yahweh,
to seek out His temple.
For He hides me away under His roof on the day of evil;
He folds me in the recesses of His tent,
sets me high on a rock.
Now my head is held high above the enemies who surround me;
in His tent I will offer sacrifices of acclaim. I will sing,
I will make music for Yahweh.
Yahweh, hear my voice as I cry,
pity me, answer me!
Of You my heart has said,
“Seek His face!”
Your face, Yahweh, I seek;
do not turn away from me.
Do not thrust aside Your servant in anger,
without You I am helpless.
Never leave me, never forsake me,
God, my Savior.
Though my father and mother forsake me,
Yahweh will gather me up.
Yahweh, teach me Your way,
lead me on the path of integrity because of my enemies;
do not abandon me to the will of my foes
- false witnesses have risen against me,
and are breathing out violence.
This I believe: I shall see the goodness of Yahweh,
in the land of the living.
Put your hope in Yahweh,
be strong,
let your heart be bold,
put your hope in Yahweh.
7. Final Prayer
Lord Jesus, we thank You for the word that has enabled us to understand better the will of the Father. May Your Spirit enlighten our actions and grant us the strength to practice what Your Word has revealed to us. May we, like Mary, Your mother, not only listen to but also practice the Word. You who live and reign with the Father in the unity of the Holy Spirit forever and ever. Amen.
Ordinary Time
1) Opening prayer
Father of everlasting goodness,
our origin and guide,
be close to us
and hear the prayers of all who praise You.
Forgive our sins and restore us to life.
Keep us safe in Your love.
We ask this through our Lord Jesus Christ, Your Son,
who lives and reigns with You and the Holy Spirit,
one God, for ever and ever. Amen.
2) Gospel Reading
Jesus went into the region of Caesarea Philippi and he asked his disciples, "Who do people say that the Son of Man is?" They replied, "Some say John the Baptist, others Elijah, still others Jeremiah or one of the prophets." He said to them, "But who do you say that I am?" Simon Peter said in reply, "You are the Christ, the Son of the living God." Jesus said to him in reply, "Blessed are you, Simon son of Jonah. For flesh and blood has not revealed this to you, but my heavenly Father. And so I say to you, you are Peter, and upon this rock I will build my Church, and the gates of the netherworld shall not prevail against it. I will give you the keys to the Kingdom of heaven. Whatever you bind on earth shall be bound in heaven; and whatever you loose on earth shall be loosed in heaven." Then he strictly ordered his disciples to tell no one that he was the Christ. From that time on, Jesus began to show his disciples that he must go to Jerusalem and suffer greatly from the elders, the chief priests, and the scribes, and be killed and on the third day be raised. Then Peter took Jesus aside and began to rebuke him, "God forbid, Lord! No such thing shall ever happen to you." He turned and said to Peter, "Get behind me, Satan! You are an obstacle to me. You are thinking not as God does, but as human beings do."
3) Reflection
• We are now in the narrative part between the discourse on the Parables (Mt 13) and the discourse on the community (Mt 18). In these narrative parts which link together the five discourses, Matthew usually follows the sequence of the Gospel of Mark. Once in a while, he gives other information, also known by Luke. Here and there, he quotes texts which appear only in the Gospel of Matthew, like, for example, the conversation between Jesus and Peter in today’s Gospel. This text has different interpretations and even contradictory ones among the diverse Christian Churches.
• At that time, the communities fostered a very strong affective bond of union with the leaders who had given origin to the community. For example, the communities of Antioch in Syria fostered their relationship with Peter. Those of Greece promoted their relationship with Paul; some communities of Asia, with the Beloved Disciple and others with the person of John of the Apocalypse. Identification with these leaders to whom they owed their origin helped the communities to build better their identity and spirituality. But this could also be a reason for dispute, like in the case of the community of Corinth (1 Cor 1:11-12).
• Matthew 16:13-16: The opinions of the people and of the disciples concerning Jesus. Jesus asks the opinion of the people concerning Himself, the Son of Man. The responses are varied: John the Baptist, Elijah, Jeremiah, one of the Prophets. When Jesus asks the disciples’ opinion, Peter becomes the spokesman and says, “You are the Christ, the Son of the living God!” The response is not a new one. Previously, the disciples had said the same thing (Mt 14:33). In John’s Gospel, the same profession of faith is made by Martha (Jn 11:27). It means that the prophecies of the Old Testament are realized in Jesus.
• Matthew 16:17: Jesus’ response to Peter: "Blessed are you, Simon!” Jesus proclaims Peter “Blessed” because he has received a revelation from the Father. Here, also, the response of Jesus is not new. Before, Jesus had praised the Father because He had revealed the Son to the little ones and not to the wise (Mt 11:25-27) and had made the same proclamation of joy to the disciples who were seeing and hearing new things which, up until then, nobody had known or heard (Mt 13:16).
• Matthew 16:18-20: The attributions of Peter: To be rock and to receive the keys of the Kingdom.
(a) To be rock: Peter has to be Rock that is the stable basis for the Church in such a way that it can prevail against the gates of hell. With these words which Jesus addressed to Peter, Matthew encourages the persecuted community of Syria and Palestine, to see in Peter the leader who belongs to their origin. In spite of persecution and weakness, the community has a firm basis, guaranteed by the word of Jesus. The notion of being rock based on faith evokes the word of God to the people in exile: “Listen to Me, you who pursue saving justice, you who seek Yahweh; consider the rock (pietra) from which you were hewn, the quarry from which you were dug; consider Abraham your father, and Sarah who gave birth to you. When I called him, he was the only one, but I blessed him and made him numerous” (Isa 51:1-2). This indicates that a new beginning of the People of God is with Peter.
(b) The keys of the Kingdom: Peter receives the keys of the Kingdom. The same power of binding and loosing is also given to the communities (Mt 18:18) and to the other disciples (Jn 20:23). One of the points on which the Gospel of Matthew insists is reconciliation and pardon. It is one of the more important tasks of coordinators of the communities. By imitating Peter, they should bind and loosen, that is, do in such a way that there is reconciliation and reciprocal acceptance, construction of fraternity, even up to seventy times (Mt 18:22).
• Matthew 16:21-22: Jesus completes what was missing in Peter’s response, and Peter reacts. Jesus begins saying that He had “to go to Jerusalem and suffer very much on the part of the Elders, of the high priests and of the scribes, and be killed and on the third day, rise from the dead.”. Saying that He had to go and would be killed, or that it was necessary to suffer, He indicated that suffering had been foreseen by the prophecies. The way of the Messiah is not only one of triumph and glory, but also one of suffering and of the cross! If Peter accepts Jesus as the Messiah and Son of God, he has to accept Him also as Messiah servant who will be killed. But Peter does not accept Jesus’ correction and tries to draw Him away. Taking Jesus aside, he began to rebuke Him: Heaven preserve You, Lord, this must not happen to You!”
• Matthew 16:23: Jesus’ reply to Peter: stumbling stone. Jesus’ response is surprising. Peter wanted to steer Jesus in another direction. Jesus reacts: “Get behind Me, Satan. You are an obstacle in My path, because you are thinking not as God thinks but as human beings do.” Peter has to follow Jesus, and not the contrary. Jesus is the one who gives the directions. Satan is the one who draws people away from the road traced by Jesus. Once again the expression rock – pietra - appears, but now in the contrary sense. Peter, at one time, is the supporting rock; at other times, the stumbling block! The communities at the time of Matthew were like that, characterized by ambiguity. This is the way we all are, according to what John Paul II said, that the papacy itself was characterized by the same ambiguity of Peter: rock of support for the faith and stumbling block in the faith.
4) Personal questions
• What are the opinions about Jesus which exist in our community? These differences in the way of living and of expressing faith, do they enrich the community or do they render the way more difficult?
• What type of rock is our community? What is our mission?
5) Concluding Prayer
Give me back the joy of Your salvation,
sustain in me a generous spirit.
I shall teach the wicked Your paths,
and sinners will return to You. (Ps 51:12-13)
Ordinary Time
1) Opening prayer
Father of everlasting goodness,
our origin and guide,
be close to us
and hear the prayers of all who praise You.
Forgive our sins and restore us to life.
Keep us safe in Your love.
We ask this through our Lord Jesus Christ, Your Son,
who lives and reigns with You and the Holy Spirit,
one God, for ever and ever. Amen.
2) Gospel Reading - Matthew 15:21-28
At that time Jesus withdrew to the region of Tyre and Sidon. And behold, a Canaanite woman of that district came and called out, "Have pity on me, Lord, Son of David! My daughter is tormented by a demon." But he did not say a word in answer to her. His disciples came and asked him, "Send her away, for she keeps calling out after us." He said in reply, "I was sent only to the lost sheep of the house of Israel." But the woman came and did him homage, saying, "Lord, help me." He said in reply, "It is not right to take the food of the children and throw it to the dogs." She said, "Please, Lord, for even the dogs eat the scraps that fall from the table of their masters." Then Jesus said to her in reply, "O woman, great is your faith! Let it be done for you as you wish." And her daughter was healed from that hour.
3) Reflection
Context. The bread of the children and the great faith of a Canaanite woman is the theme presented in the liturgical passage taken from chapter 15 of Matthew, who proposes to the reader of his Gospel a further deepening of faith in Christ. The episode is preceded by an initiative of the Pharisees and scribes, who go down to Jerusalem and cause a dispute to take place with Jesus, but which did not last long, because He, together with His disciples, withdrew to go to the region of Tyre and Sidon. While He is on the way, a woman from the pagan region comes to Him. This woman is presented by Matthew by the name of “a Canaanite woman” who, in the light of the Old Testament, is presented with great harshness. In the Book of Deuteronomy the inhabitants of Canaan were considered people full of sins: evil and idolatrous people.
• The dynamic of the account. While Jesus carries out His activity in Galilee and is on the way toward Tyre and Sidon, a woman comes up to Him and begins to bother Him with a petition for help for her sick daughter. The woman addresses Jesus using the title “Son of David,” a title which sounds strange pronounced by a pagan and that could be justified because of the extreme situation in which the woman finds herself. It could be thought that this woman already believes in some way, in the person of Jesus as final Savior, but this is excluded because it is only in v. 28 that her act of faith is recognized precisely by Jesus. In the dialogue with the woman Jesus seems to show that distance and diffidence which reigned between the people of Israel and the pagans. On one side Jesus confirms to the woman the priority for Israel to have access to salvation, and before the insistent prayer of His interlocutor Jesus seems to withdraw, to be at a distance; an incomprehensible attitude for the reader, but in the intention of Jesus it expresses an act of pedagogical value. To the first invocation “Have pity on me, Lord, Son of David” (v. 22) Jesus does not respond. To the second intervention, this time on the part of the disciples, who invite Him to listen to the woman’s prayer, He only expresses rejection that stresses that secular distance between the chosen people and the pagan people (vv. 23b-24). But at the insistence of the prayer of the woman who bows before Jesus, a harsh and mysterious response follows: “It is not fair to take the children’s food and throw it to little dogs” (v. 26). The woman goes beyond the harsh response of Jesus’ words and gets a small sign of hope: the woman recognizes that God’s plan being carried out by Jesus initially concerns the chosen people, and Jesus asks the woman to recognize that priority; the woman takes advantage of that priority to present a strong reason to obtain the miracle: “Ah yes, Lord, but even little dogs eat the scraps that fall from their masters’ table” (v. 27). The woman has exceeded the test of faith: “Woman, you have great faith” (v. 28); in fact, to the humble insistence of her faith corresponds a salvific gesture.
This episode addresses an invitation to every reader of the Gospel to have that interior attitude of “openness” toward everyone, believers or not, that is to say, availability and acceptance without distinction toward all people.
4) Personal questions
• The disturbing word of God invites you to break open your smugness and all of your small plans. Are you capable of accepting all the brothers and sisters who come to you?
• Are you aware of your poverty to be able, like the Canaanite woman, to entrust yourself to Jesus’ word of salvation?
5) Concluding Prayer
Lord, do not thrust me away from Your presence;
do not take away from me Your spirit of holiness.
Give me back the joy of Your salvation,
sustain in me a generous spirit. (Ps 51:11-12)
Ordinary Time
1. Ordinary Time
Father,
You call Your children
to walk in the light of Christ.
Free us from darkness
and keep us in the radiance of Your truth.
We ask this through our Lord Jesus Christ, Your Son,
who lives and reigns with You and the Holy Spirit,
one God, for ever and ever. Amen.
2) Gospel Reading - Matthew 8:28-34
When Jesus came to the territory of the Gadarenes, two demoniacs who were coming from the tombs met him. They were so savage that no one could travel by that road. They cried out, "What have you to do with us, Son of God? Have you come here to torment us before the appointed time?" Some distance away a herd of many swine was feeding. The demons pleaded with him, "If you drive us out, send us into the herd of swine." And he said to them, "Go then!" They came out and entered the swine, and the whole herd rushed down the steep bank into the sea where they drowned. The swineherds ran away, and when they came to the town they reported everything, including what had happened to the demoniacs. Thereupon the whole town came out to meet Jesus, and when they saw him they begged him to leave their district.
3) Reflection
• Today’s Gospel stresses the power of Jesus over the devil. In our text, the devil and the power of evil is associated with three things: 1) the cemetery, the place of the dead. The death which kills life! 2) The pig, which was considered an impure animal. The impurity which separates from God! 3) The sea, which was considered the symbol of chaos before creation. The chaos which destroys nature. The Gospel of Mark, from which Matthew takes his information, associates the power of evil with a fourth element which is the word Legion (Mk 5:9), the name of the army of the Roman Empire. The Empire oppressed and exploited the people. Thus, it is understood that the victory of Jesus over the Devil had an enormous importance for the life of the communities of the years 70’s, the time when Matthew wrote his Gospel. The communities lived oppressed and marginalized, because of the official ideology of the Roman Empire and of the Pharisees, which was renewed. The same significance and the same importance continue to be valid today.
• Matthew 8:28: The force of evil oppresses, ill-treats and alienates people. This first verse describes the situation of the people before the coming of Jesus. In describing the behavior of the two demoniacs, the Evangelist associates the force of evil with the cemetery and with death. It is a deadly power, without a goal, without direction, without control and a destructive power, which causes everyone to fear. It deprives people of their conscience, self-control, and autonomy.
• Matthew 8:29: Before the simple presence of Jesus the force of evil breaks up and disintegrates. Here is described the first contact between Jesus and the two possessed men. We see that there is total disproportion. The power, that at first seemed to be so strong, melts and disintegrates before Jesus. They shouted, “What do you want with us, Son of God? Have you come to torture us before the time?” They become aware that they are losing their power.
• Matthew 8:30-32: The power of evil is impure and has no autonomy, nor consistency. The Devil does not have power over his movements. It only gets the power to enter into the pigs with the permission of Jesus! Once they entered into the pigs, the whole herd charged down the cliff into the sea and perished in the water. In the opinion of the people, the pig was a symbol of impurity, which prevented the human being from relating with God and from feeling accepted by Him. The sea was the symbol of the existing chaos before creation and which, according to the belief of that time, continued to threaten life. This episode of the pigs which threw themselves into the sea is strange and difficult to understand. But the message is very clear: before Jesus, the power of evil has no autonomy, no consistency. Anyone who believes in Jesus has already conquered the power of evil and should not fear!
• Matthew 8:33-34: The reaction of the people of that place. The herdsmen of the pigs went to the city and told the story to the people, and they all set out to meet Jesus. Mark says that they saw the “possessed” man sitting down, dressed and in his right mind” (Mk 5:15). But the pigs were still gone! This is why they asked Jesus to leave their neighborhood. For them, the pigs were more important than the person who recovered his senses.
• The expulsion of the demons. At the time of Jesus, the words Devil or Satan were used to indicate the power of evil which drew persons away from the right path. For example, when Peter tried to divert Jesus from His mission, he was Satan for Jesus (Mk 8:33). Other times, those same words were used to indicate the political power of the Roman Empire which oppressed and exploited people. For example, in the Apocalypse, the Roman Empire is identified with “Devil or Satan” (Rev 12:9). While at other times, people used the same words to designate evils and illnesses. They spoke of devil, dumb spirit, deaf spirit, impure or unclean spirit, etc. There was great fear! In the time of Matthew, in the second half of the first century, the fear of demons increased. Some religions from the East taught worship of spirits. They taught that some of our mistaken gestures could irritate the spirits, and these, out of revenge, could prevent us from having access to God and deprive us of divine benefits. For this reason, through rites and writings, intense prayer and complicated ceremonies, people sought to appease these spirits or demons in such a way that they would not cause harm to life. These religions, instead of liberating people, nourished fear and anguish. Now, one of the objectives of the Good News of Jesus was to help people to liberate themselves from this fear. The coming of the Kingdom of God meant the coming of a stronger power. Jesus is “the strongest man” who can conquer Satan, the power of evil, snatching away from its hands a humanity imprisoned by fear (cf. Mk 3:27). For this reason the Gospels insist on the victory of Jesus over the power of evil, over the devil, over Satan, over sin and over death. The Gospels encourage communities to overcome this fear of the devil! Today, who can say “I am completely free?” Nobody! Then, if I am not totally free, there is some part of me which is possessed by other powers. How can these forces be cast away? The message of today’s Gospel continues to be valid for us.
4) Personal questions
• What oppresses and ill-treats people today? Why is it that so much is said about casting out the Devil today? Is it good to insist so much on the Devil?
• How is the meaning of a statement different when we use the term “evil” or “evil forces” versus “Evil One” or Satan or the Devil? How does modern society try to downplay the existence of Satan? Is this important?
• Who can say that he/she is completely free or liberated? Nobody! And then, we are all somewhat possessed by other forces which occupy some space within us. What can we do to expel this power from within us and from society?
• What is freedom? What is free-will? What is choice? If I go along with the crowd, am I free? Have I freely decided or have I acquiesced? Others, including Satan, cannot force us, but we can “go along”. We may not say “yes”, but did we really say “no” to evil today?
5) Concluding Prayer
Yahweh is tenderness and pity,
slow to anger, full of faithful love.
Yahweh is generous to all;
His tenderness embraces all His creatures. (Ps 145:8-9)
Ordinary Time
1) Opening prayer
Father of everlasting goodness,
our origin and guide,
be close to us
and hear the prayers of all who praise You.
Forgive our sins and restore us to life.
Keep us safe in Your love.
We ask this through our Lord Jesus Christ, Your Son,
who lives and reigns with You and the Holy Spirit,
one God, for ever and ever. Amen.
2) Gospel Reading - Matthew 14:22-36
At once Jesus made the disciples get into the boat and go on ahead to the other side while He sent the crowds away. After sending the crowds away He went up into the hills by Himself to pray.
When evening came, He was there alone, while the boat, by now some furlongs from land, was hard pressed by rough waves, for there was a head-wind. In the fourth watch of the night He came towards them, walking on the sea, and when the disciples saw Him walking on the sea they were terrified. 'It is a ghost,' they said, and cried out in fear.
But at once Jesus called out to them, saying, 'Courage! It's me! Don't be afraid.'
It was Peter who answered. 'Lord,' he said, 'if it is You, tell me to come to You across the water.' Jesus said, 'Come.' Then Peter got out of the boat and started walking towards Jesus across the water, but then noticing the wind, he took fright and began to sink. 'Lord,' he cried, 'save me!'
Jesus put out His hand at once and held Him. 'You have so little faith,' He said, 'why did you doubt?' 32 And as they got into the boat the wind dropped. 33 The men in the boat bowed down before Him and said, 'Truly, You are the Son of God.'
Having made the crossing, they came to land at Gennesaret. When the local people recognized Him they spread the news through the whole neighborhood and took all that were sick to Him, begging Him just to let them touch the fringe of His cloak. And all those who touched it were saved.
3) Reflection
• The Gospel today describes the difficult and tiresome crossing of the Sea of Galilee in a fragile boat, pushed by a contrary wind. Between the discourse of the Parables (Mt 13) and of the Community (Mt 18), there is once again, the narrative part (Mt 14 to 17). The discourse of the Parables calls our attention again to the presence of the Kingdom. Now, the narrative part shows the reactions in favor of and against Jesus provoked by that presence. In Nazareth, He was not accepted (Mt 13:53-58) and King Herod thought that Jesus was a sort or reincarnation of John the Baptist, whom he had murdered (Mt 14:1-12). The poor people, though, recognized in Jesus the one who had been sent by God and they followed Him to the desert, where the multiplication of the loaves took place (Mt 14:13-21). After the multiplication of the loaves, Jesus took leave of the crowd and ordered the disciples to cross the lake, as it is described in today’s Gospel (Mt 14:22-36).
• Matthew 14:22-24: To begin the crossing asked by Jesus. Jesus obliges the Disciples to go into the boat and to go toward the other side of the sea, where the land of the pagans was. He goes up to the mountain to pray. The boat symbolizes the community. It has the mission to direct itself toward the pagans and to announce among them the Good News of the Kingdom also, which was the new way of living in community. But the crossing was very tiring and long. The boat is agitated by the wave, because the wind is contrary. In spite of having rowed the whole night, there is still a great distance left before reaching the land. Much was still lacking in the community in order to be able to cross and go toward the pagans. Jesus did not go with His disciples. They had to learn to face together the difficulties, united and strengthened by faith in Jesus, who had sent them. The contrast is very great: Jesus is in peace together with God, praying on the top of the mountain, and the Disciples are almost lost there below, in the agitated sea.
• The crossing to the other side of the lake symbolizes also the difficult crossing of the community at the end of the first century. They should get out of the closed world of the ancient observance of the law toward the new manner of observing the Law of love, taught by Jesus; they should abandon the knowledge of belonging to the Chosen People, privileged by God among all other peoples, for the certainty that in Christ all peoples would be united into One People before God; they should get out from isolation and intolerance toward the open world of acceptance and of gratitude. Today also, we are going through a difficult crossing toward a new time and a new way of being Church. A difficult crossing, but which is necessary. There are moments in life in which we are attacked by fear. Good will is not lacking, but this is not sufficient. We are like a boat faced with the contrary wind.
• Matthew 14:25-27: Jesus comes close to them but they do not recognize Him. Toward the end of the night, that is, between three and six o’clock in the morning, Jesus goes to meet the Disciples. Walking on the water, He gets close to them, but they do not recognize Him. They cry out in fear, thinking that it is a ghost. Jesus calms them down, saying, “Courage! It is me! Do not be afraid!” The expression “It is me!” is the same one with which God tried to overcome the fear of Moses when He sent him to liberate the people from Egypt (Ex 3:14). For the communities, of today as well as for those of yesterday, it was and it is very important to be always open to novelty: “Courage. It is me! Do not be afraid!”
• Matthew 14:28-31: Enthusiasm and weakness of Peter. Knowing that it is Jesus, Peter asks that he also be able walk on the water. He wants to experience the power which dominates the fury of the sea. This is a power which in the bible belongs only to God (Gen 1:6; Ps 104:6-9). Jesus allows him to participate in this power. But Peter is afraid. He thinks that he will sink and he cries out, “Lord, save me!” Jesus assures him and takes hold of him and reproaches him: “You have so little faith! Why did you doubt?” Peter has more strength than he imagined, but is afraid before the oncoming waves and does not believe in the power of God which dwells within him. The communities do not believe in the force of the Spirit which is within them and which acts through faith. It is the force of the Resurrection (Eph 1:19-20).
• Matthew 14:32-33: Jesus is the Son of God. Before the waves that come toward them, Peter begins to sink in the sea because of lack of faith. After he is saved, he and Jesus, both of them, go into the boat and the wind calms down. The other Disciples, who are in the boat, are astonished and bow before Jesus, recognizing that He is the Son of God: “Truly, You are the Son of God”. Later on, Peter also professes the same faith in Jesus: “You are the Christ, the Son of the living God!” (Mt 16:16). In this way Matthew suggests that it is not only Peter who sustains the faith of the Disciples, but also that the faith of the Disciples sustains Peter’s faith.
• Matthew 14:34-36: They brought all the sick to Him. The episode of the crossing ends with something beautiful: “Having made the crossing they came to Gennesaret. When the local people recognized Him they spread the news through the whole neighborhood and took all who were sick to Him, begging Him just to let them touch the fringe of His cloak. And all those who touched it were saved”.
4) Personal questions
• Has there been a contrary wind in your life? What have you done to overcome it? Has this happened sometimes in the community? How was it overcome?
• Which is the crossing which the communities are doing today? From where to where? How does all this help us to recognize today the presence of Jesus in the contrary waves of life?
5) Concluding Prayer
Keep me far from the way of deceit;
grant me the grace of Your Law.
I have chosen the way of constancy;
I have molded myself to Your judgements. (Ps 119:29-30)
Ordinary Time
1) Opening prayer
Father of everlasting goodness,
our origin and guide,
be close to us
and hear the prayers of all who praise You.
Forgive our sins and restore us to life.
Keep us safe in Your love.
We ask this through our Lord Jesus Christ, Your Son,
who lives and reigns with You and the Holy Spirit,
one God, for ever and ever. Amen.
2) Gospel Reading - Matthew 14:13-21
When Jesus heard of the death of John the Baptist, he withdrew in a boat to a deserted place by himself. The crowds heard of this and followed him on foot from their towns. When he disembarked and saw the vast crowd, his heart was moved with pity for them, and he cured their sick. When it was evening, the disciples approached him and said, "This is a deserted place and it is already late; dismiss the crowds so that they can go to the villages and buy food for themselves." He said to them, "There is no need for them to go away; give them some food yourselves." But they said to him, "Five loaves and two fish are all we have here." Then he said, "Bring them here to me," and he ordered the crowds to sit down on the grass. Taking the five loaves and the two fish, and looking up to heaven, he said the blessing, broke the loaves, and gave them to the disciples, who in turn gave them to the crowds. They all ate and were satisfied, and they picked up the fragments left over– twelve wicker baskets full. Those who ate were about five thousand men, not counting women and children.
3) Reflection
• Context. Chapter 14 of Matthew, which contains the account of the multiplication of the loaves, provides an itinerary that guides the reader in a progressive discovery of faith in Jesus: from the lack of faith on the part of His fellow countrymen to the acknowledgment of the Son of God, passing through the gift of bread. The fellow citizens of Jesus marvel at His wisdom but do not understand that this is what acts behind His works. Besides, having a direct knowledge of Jesus’ family, of His mother, of His brothers, and of His sisters, they only succeed in seeing in Him His human condition alone: He is the son of the carpenter. Not being understood in His own home town, from now on, Jesus will live in the midst of His people, to whom He will give all His attention and His solidarity, healing and feeding the crowds.
• The dynamic of the account. Matthew has carefully narrated the episode of the multiplication of the loaves. The episode is enclosed between two expressions of transition in which he tells us that Jesus withdrew (“separated Himself”) from the crowds, from the disciples, from the boat (vv.13-14; vv.22-23). Verse 13 does not only serve as transition but offers us the reason why Jesus went to a deserted place. Such a device serves to create the environment in which the miracle takes place. The evangelist concentrates the account on the crowd and on Jesus’ attitude in regard to the crowd.
• Jesus was moved deeply to pity. At the moment when Jesus arrives He finds Himself before a crowd awaiting Him; on seeing the crowd He took pity on them and healed their sick. This is a “tired and depressed crowd, for they were like sheep without a shepherd” (9:36; 20:34). The verb that expresses Jesus’ compassion is really meaningful: “Jesus’ heart was broken”; and this corresponds to the Hebrew verb that expresses maternal visceral love. This is the same sentiment experienced by Jesus before the tomb of Lazarus (Jn 11:38). Compassion is the subjective aspect of the experience of Jesus that becomes effective with the gift of the bread.
• The gift of the bread. The account of the multiplication of the loaves is opened with the expression, “when evening came” (v.15) that will introduce the account of the Last Supper (Mt 26:20) and also that of the burial of Jesus (Mt 27:57). In the evening, then, Jesus invites the Apostles to feed the crowd. In the middle of the desert, far away from the villages and from the cities, Jesus and the disciples find themselves before a very big human problem: to feed the big crowd that follows Jesus. They cannot take care of this task to provide for the material needs of the crowd without the power of Jesus. Their immediate response is to send the crowd back home. In the face of human limitations Jesus intervenes and works the miracle satisfying the hunger of all the people who follow Him. To feed the crowd is Jesus’ response, from His heart which breaks in the face of a very concrete human need. The gift of the bread is not only sufficient to satisfy the crowd but it is so superabundant that it becomes necessary to gather what was left over. In v.19b we can see that Matthew gave a Eucharistic significance to the episode of the multiplication of the loaves: “He raised his eyes to heaven and said the blessing, and breaking the loaves He handed them to His disciples”; the role of the disciples is also made evident in their function of mediation between Jesus and the crowd: “and the disciples distributed to the crowd” (v.19c). The gestures that accompany the miracle are identical to those that Jesus will fulfill later, on the “night when He was betrayed”. He raised his eyes, blessed the bread and breaks it. From here comes the symbolic value of the miracle: it can be considered an anticipation of the Eucharist. On the part of Jesus, feeding the crowds is “a sign” that He is the Messiah and that He prepares a banquet of joy for all humanity. The disciples learn from Jesus, who distributes the bread to them, the value of sharing. A symbolic gesture that contains a real fact that goes beyond the episode itself and is projected on the future: in our daily Eucharistic celebration, where we relive that gesture of the broken bread, it is necessary that it be multiplied throughout the whole day.
4) Personal questions
• Do you try to extend gestures of solidarity toward those who are close to you or who are close to you along the journey of life? In the face of very concrete problems of your friends or relatives, do you know how to offer your help and your availability to collaborate to find a solution?
• Before breaking the bread, Jesus raised His eyes to heaven: do you know how to thank the Lord for the daily gift of bread? Do you know how to share your goods with others, especially with the poorest?
• Do you share your life with the poorest (as well as immigrants) or just share from your excess? Do you know of their lives personally or just from the news, statistics, or the internet?
5) Concluding Prayer
Keep me far from the way of deceit,
grant me the grace of Your Law.
Do not deprive me of that faithful word,
since my hope lies in Your judgments. (Ps 119:29,43)
More...
Ordinary Time
1) Opening prayer
Father,
guide and protector of Your people,
grant us an unfailing respect for Your name,
and keep us always in Your love.
We ask this through our Lord Jesus Christ, Your Son,
who lives and reigns with You and the Holy Spirit,
one God, for ever and ever. Amen.
2) Gospel Reading - Matthew 8:18-22
When Jesus saw a crowd around him, he gave orders to cross to the other shore. A scribe approached and said to him, "Teacher, I will follow you wherever you go." Jesus answered him, "Foxes have dens and birds of the sky have nests, but the Son of Man has nowhere to rest his head." Another of his disciples said to him, "Lord, let me go first and bury my father." But Jesus answered him, "Follow me, and let the dead bury their dead."
3) Reflection
• From the 10th to the 12th week of ordinary time, we have meditated on chapters 5 to 8 of the Gospel of Matthew. Following the meditation of chapter 8, today’s Gospel presents the conditions for following Jesus. Jesus decides to go to the other side of the lake, and a person asks to follow Him (Mt 8:18-22).
• Matthew 8:18: Jesus gives orders to go to the other side of the lake. He had accepted and cured all the sick whom people had brought to Him (Mt 8:16). Many people were around Him. Seeing that crowd, Jesus decides to go to the other side of the lake. In Mark’s Gospel, from which Matthew takes a great part of his information, the context is varied. Jesus had just finished the discourse of the parables (Mk 4:3-34) and said, “Let us go to the other side!” (Mk 4:35), and, once on the boat from where He had pronounced the discourse (cf. Mk 4:1-2), the disciples took Him to the other side. Jesus was so tired that He went to sleep on a cushion (Mk 4:38).
• Matthew 8:19: A doctor of the Law wants to follow Jesus. The moment at which Jesus decides to cross the lake, a doctor of the law comes to Him and says, “Master I will follow You wherever You go.” A parallel text in Luke (Lk 9:57-62) treats the same theme but in a slightly different way. According to Luke, Jesus had decided to go to Jerusalem, where He would have been condemned and killed. In going toward Jerusalem, He entered the territory of Samaria (Lk 9:51-52), where three people ask to follow Him (Lk 9:57,59,61). In Matthew’s Gospel, written for the converted Jews, the person who wants to follow Jesus is a doctor of the law. Matthew insists on the fact that an authority of the Jews recognizes the value of Jesus and asks to follow Him, to be one of His disciples. In Luke, who writes for the converted pagans, the people who want to follow Jesus are Samaritans. Luke stresses the ecumenical openness of Jesus who also accepts non-Jews to be His disciples.
• Matthew 8:20: Jesus’ response to the doctor of the law. The response of Jesus is identical both in Matthew and in Luke, and it is a very demanding response which leaves no doubts: “Foxes have holes and the birds of the air have nests but the son of Man has nowhere to lay His head.” Anyone who wants to be a disciple of Jesus has to know what he is doing. He should examine the requirements and estimate well, before making a decision (Lk 14:28-32). “So in the same way none of you can be My disciple without giving up all that he owns.” (Lk 14:33).
• Matthew 8:21: A disciple asks to go and bury his father. Immediately, one who was already a disciple asks Him for permission to go and bury his deceased father: “Lord, let me go and bury my father first.” In other words, he asks Jesus to delay crossing the lake until after the burial of his father. To bury one’s parents was a sacred duty for the sons (cf. Tob 4:3-4).
• Matthew 8:22: Jesus’ answer. Once again the response from Jesus is very demanding. Jesus does not delay His trip to the other side of the lake and says to the disciple, “Follow Me, and leave the dead to bury their dead.” When Elijah called Elisha, he allowed him to greet his relatives (1Kings 19:20). Jesus is much more demanding. In order to understand the significance and importance of Jesus’ response it is well to remember that the expression “Leave the dead to bury their dead” was a popular proverb used by the people to indicate that it is not necessary to spend energies in things which have no future and which have nothing to do with life. Such a proverb should not be taken literally. It is necessary to consider the objective with which it is being used. Thus, in our case, by means of the proverb, Jesus stresses the radical demands of the new life to which He calls and which demands abandoning everything to follow Jesus. It describes the requirements of following Jesus. Like the rabbi of that time Jesus gathers His disciples. All of them “follow Jesus.” To follow was the term which was used to indicate the relationship between the disciple and the master. For the first Christians, to follow Jesus, meant three very important things bound together: a) To imitate the example of the Master: Jesus was the model to be imitated and to recreate in the life of the disciple (Jn 13:13-15). Living together daily allowed for a constant confrontation. In “Jesus’ School” only one subject was taught: The Kingdom - and this Kingdom is recognized in the life and practice of Jesus. b) To participate in the destiny of the Master: Anyone who followed Jesus should commit himself to be with Him in His privations (Lk 22:28), including persecutions (Mt 10:24-25) and on the Cross (Lk 14:27). He should be ready to die with Him (Jn 11:16). c) To bear within us the life of Jesus: After Easter, the light of the Resurrection, following took on a third dimension: "It is no longer I who live, but Christ lives in me" (Gal 2:20). It is a matter of the mystical dimension of following and the fruit of the action of the Spirit. The Christians tried to follow in their life the path of Jesus who had died in defense of life and rose from the dead by the power of God. (Phil 3:10-11).
4) Personal questions
• In what way am I living the “following of Jesus”?
• The foxes have their dens and the birds of the sky have their nests, but the Son of Man has nowhere to lay His head. How can we live this aspect of discipleship today?
• In what ways and how often do I tell Jesus to “hold off” and wait while I do my own thing at the moment, rather following always and everywhere?
• In what way is living a conventional life like telling Jesus to wait? If He calls us radically like He called the disciples, and we say “yes”, how is it that we continue to live “like everyone else” still?
For further study
The Church of the first few centuries saw the beginnings of asceticism and monasticism in the Egyptian hermits. These early monastics took these words of Jesus literally and left everything to follow Him. This was the foundation for Eastern Monasticism, and through Saint Benedict, Western Monasticism. Some of the more visible modern monastic communities are the Benedictines and the Cistercians, or Trappists. Take time this week to read about the early Desert Fathers as they are called, as well as the the monastic orders that have resulted. Their lives are modeled after the early Christian communities and this advice from Jesus. The writings of the Desert Fathers, Saint Benedict, Saint Bernard, and others give insight on spiritual growth in this way.
5) Concluding Prayer
Fix your gaze on Yahweh and your face will grow bright,
you will never hang your head in shame.
A pauper calls out and Yahweh hears,
saves him from all his troubles. (Ps 34:5-6)
Ordinary Time
1) Opening prayer
Father,
guide and protector of Your people,
grant us an unfailing respect for Your name,
and keep us always in Your love.
We ask this through our Lord Jesus Christ, Your Son,
who lives and reigns with You and the Holy Spirit,
one God, for ever and ever. Amen.
2) Gospel Reading - Matthew 8:5-17
When Jesus entered Capernaum, a centurion approached him and appealed to him, saying, "Lord, my servant is lying at home paralyzed, suffering dreadfully." He said to him, "I will come and cure him." The centurion said in reply, "Lord, I am not worthy to have you enter under my roof; only say the word and my servant will be healed. For I too am a man subject to authority, with soldiers subject to me. And I say to one, 'Go,' and he goes; and to another, 'Come here,' and he comes; and to my slave, 'Do this,' and he does it." When Jesus heard this, he was amazed and said to those following him, "Amen, I say to you, in no one in Israel have I found such faith. I say to you, many will come from the east and the west, and will recline with Abraham, Isaac, and Jacob at the banquet in the Kingdom of heaven, but the children of the Kingdom will be driven out into the outer darkness, where there will be wailing and grinding of teeth." And Jesus said to the centurion, "You may go; as you have believed, let it be done for you." And at that very hour his servant was healed. Jesus entered the house of Peter, and saw his mother-in-law lying in bed with a fever. He touched her hand, the fever left her, and she rose and waited on him. When it was evening, they brought him many who were possessed by demons, and he drove out the spirits by a word and cured all the sick, to fulfill what had been said by Isaiah the prophet: He took away our infirmities and bore our diseases.
3) Reflection
• The Gospel today continues the description of the activity of Jesus to indicate how He put into practice the law of God, proclaimed on the mountain of the Beatitudes. After the cure of the leper in the Gospel of yesterday (Mt 8:1-4), it now follows the description of other cures.
• Matthew 8:5-7: The petition of the centurion and the answer of Jesus. When analyzing the texts of the Gospel, it is always good to be attentive to small details. The centurion is a pagan, a foreigner. He does not ask for anything, he only informs Jesus, telling him that his servant is sick and suffers terribly. Behind this attitude of people in regard to Jesus, there is the conviction that it was not necessary to ask things of Jesus. It was sufficient to communicate the problem to Him, and Jesus will do the rest. An attitude of unlimited trust! In fact, the reaction of Jesus is immediate: “I will come Myself and cure him!”
• Matthew 8:8: The reaction of the centurion. The centurion did not expect such an immediate and generous gesture. He did not expect that Jesus would go to his house. Beginning with his own experience of “head” he gives an example to express his faith and the trust that he had in Jesus. He tells Him: “Lord, I am not worthy to have You under my roof, just say a word and my servant will be cured. For I am under authority myself and have soldiers under me; and I say to one man, ‘Go’ and he goes, to another, ‘Come here’ and he comes, to my servant, ‘Do this’ and he does it”. This reaction of a foreigner before Jesus reveals what the opinion of the people was in regard to Jesus. Jesus was a person who could be trusted. He would not have driven away those who would go to Him to tell Him their problems. This is the image of Jesus which the Gospel of Matthew communicates to us even now that we read it in the XXI century.
• Matthew 8:10-13: Jesus’ comment. The official admired the reaction of Jesus and Jesus admired the reaction of the official: “In truth I tell you, in no one in Israel have I found faith as great as this”. Jesus already foresaw what was happening when Matthew wrote the Gospel: “And I tell you many will come from east and west and sit down with Abraham and Isaac and Jacob at the feast in the Kingdom of Heaven, but the children of the Kingdom will be thrown out into the darkness outside where there will be weeping and grinding of teeth”. The message of Jesus, the new law of God proclaimed from the top of the mount of the Beatitudes is a response to the deepest desires of the human heart. The sincere and honest pagans like the centurion and so many others coming from the east and the west saw in Jesus the response to their yearning and they accepted it. The message of Jesus is not, in the first place, a doctrine or morals, nor a rite or a series of norms, but a deep experience of God which responds to what the human heart desires. It is this experience of God that people look for in the Church, or in their seeking through other religions, and we should live and radiate this way of God to others and to seekers.
• Matthew 8:14-15: The cure of Peter’s mother-in-law. Jesus goes to Peter’s house and cures his mother-in-law. She was sick. In the second half of the first century, when Matthew writes, the expression “Peter’s house” evoked the Church, constructed on the rock which was Peter. Jesus enters into this house and cures Peter’s mother-in-law. “He touched her hand and the fever left her and she got up and began to serve Him”. In Greek, the word used is diakonew, to serve. A woman becomes deaconess in Peter’s house. This is what was happening in the communities of that time. In the letter to the Romans, Paul mentions the deaconess Phoebe of the community of Cenchreae (Rm 16:1). Service was a hallmark of the first Christians.
• Matthew 8, 16-17: The fulfillment of the prophecy of Isaiah. Matthew says that “when evening came”, they brought many people to Jesus who were possessed by the devil. Why only at night? Because in Mark’s Gospel, from where Matthew takes his information, it was a Saturday (Mk 1:21), and Saturday ended at sunset. Then people could go out of the house, carry a burden and take the sick to the place where Jesus was. “Jesus, with His word, cast out the evil spirits and cured all the sick! Using a text of Isaiah, Matthew throws light on the meaning of Jesus’ actions: “So that which Isaiah had said would be fulfilled”. “Ours were the sufferings He was bearing, ours the sorrows He was carrying”. In this way, Matthew teaches that Jesus was the Messiah-Servant, announced by Isaiah (Is 53:4; cf. Is 42:1-9; 49:1-6; 50:4-9; 52:13-53:12). Matthew was doing what our communities do today: to use the Bible to enlighten and interpret the events and discover the presence of the creative word of God.
4) Personal questions
• Notice how Jesus didn’t wait to be asked. In our imitation of Him, do we wait to help others until we are asked? Why?
• The Good News of Jesus is not, in the first place, a doctrine or morals, nor a rite or a series of norms, but it is a profound and authentic experience of God that responds to what the human heart yearns for, and contained in the summation of the two greatest commandments. However, how can Church doctrine, morality, and instruction work in bringing us this profound and authentic experience of God? What spiritual practices help to bring this experience?
• Many people and religions claim to offer a profound experience of God. This is also an area where Satan, the deceiver, is expert in. How do we discern authentic experience from one that is just “feel good” or one that merely satisfies our earthly desires at the moment?
• Two thousand years ago there was no Internet, no shopping malls, no television or movies, no printing presses, etc. Religion filled peoples’ lives. Is the experience of the centurion possible today with so many doubts, alternatives, and distractions? How can we move to make God central to our lives again?
5) Concluding Prayer
Proclaim with me the greatness of Yahweh,
let us acclaim His name together.
I seek Yahweh and He answers me,
frees me from all my fears. (Ps 34:3-4)
Ordinary Time
1) Opening prayer
Father,
guide and protector of Your people,
grant us an unfailing respect for Your name,
and keep us always in Your love.
We ask this through our Lord Jesus Christ, Your Son,
who lives and reigns with You and the Holy Spirit,
one God, for ever and ever. Amen.
2) Gospel Reading - Matthew 8:1-4
After Jesus had come down from the mountain, large crowds followed Him. Suddenly a man with a virulent skin-disease came up and bowed low in front of Him, saying, 'Lord, if You are willing, You can cleanse me.' Jesus stretched out his hand and touched him saying, 'I am willing. Be cleansed.' And his skin-disease was cleansed at once. Then Jesus said to him, 'Mind you tell no one, but go and show yourself to the priest and make the offering prescribed by Moses, as evidence to them.'
3) Reflection
•In chapters 5 to 7 we have heard the words of the New Law proclaimed on the Mountain by Jesus. Now, in chapters 8 and 9, Matthew indicates how Jesus put into practice what He had just taught. In today’s Gospel (Mt 8:1-4) and tomorrow’s (Mt 8: 5-17), we see closely the following episodes which reveal how Jesus practiced the Law: the cure of a leper (Mt 8:1-4), the cure of the servant of the Roman soldier (Mt 8:5-13), the cure of Peter’s mother-in law (Mt 8:14-15) and the healing of numerous sick people (Mt 8:14-17).
• Matthew 8:1-2: The leper asks, “Lord, if You are willing You can cleanse me”. A leper comes close to Jesus. The leper was one who was excluded. Anybody who touched him would remain unclean! This is why the lepers had to remain far away (Lev 13:45-46). But that leper had great courage. He transgresses the norms of religion in order to be able to enter into contact with Jesus. Getting close to Him he says, ‘If You are willing You can cleanse me! That is to say, ‘It is not necessary for You to touch me!’ It suffices that the Lord wants it and he will be cured”. This statement reveals two things: 1) the sickness of leprosy which made people unclean; 2) the sickness of solitude to which the person was condemned, separated from society and from religion. It reveals also the man’s great faith in the power of Jesus.
• Matthew 8:3: Jesus touches him and says, ‘I am willing. Be cleansed.’ Filled with compassion, Jesus cures two sicknesses. In the first place, in order to cure solitude, loneliness, before saying any word, He touches the leper. It is as if he said, “For Me, you are not excluded. I am not afraid to become unclean by touching you! And I accept you as a brother!” Then He cures the leper, saying, “I am willing! Be cleansed!” The leper, in order to be able to enter in contact with Jesus, had transgressed the norms of the Law. Thus Jesus, in order to help that excluded person and reveal the new face of God, transgresses the norms of his religion and touches the leper.
• Matthew 8:4: Jesus orders the man to go and show himself to the priest. At that time, a leper, in order to be reintegrated into the community, needed a certificate of healing confirmed by the priest. It is the same thing today. The sick person gets out of the hospital only if he has a certificate signed by the physician. Jesus obliges the person to obtain that document in order to be able to live normally. He obliges the authority to recognize that the man has been cured. Jesus not only heals but wants the healed person to be able to live with others. He reintegrates the person into the fraternal life of the community. The Gospel of Mark adds that the man did not present himself to the priest. Instead, “He went away and started freely proclaiming and telling the story everywhere, so that Jesus could no longer go openly into the town, but stayed outside in deserted places” (Mk 1: 45). Why could Jesus no longer enter openly into the town? Because He had touched the leper and had become unclean before the religious authority who embodied the law of that time. And now, because of this, Jesus was unclean and had to be far from everybody. He could no longer enter into the city. But Mark shows that people cared very little for these official norms, because people came to Jesus from all parts! This was totally overthrowing things! The message which Mark gives us is the following: In order to take the Good News of God to the people, we should not be afraid to transgress the religious norms which are contrary to God’s project and which prevent a fraternal spirit and love, even if this causes some difficulty to the people, as it did to Jesus.
• In Jesus everything is revelation of what He has within himself! He does not only announce the Good News of the Kingdom. He is an example, a living witness of the Kingdom, a revelation of God. In Him appears what happens when a human being allows God to reign, allows God to occupy the center of his life.
4) Personal questions
• In the name of the Law of God, the lepers were excluded and they could not live with others. In our Church are there norms and customs which are not written and marginalize persons and exclude them from living together with others and from communion? Do you know any such persons? What is your opinion concerning this?
• Jesus had the courage to touch the leper. Would you have this courage?
5) Concluding Prayer
I will bless Yahweh at all times,
His praise continually on my lips.
I will praise Yahweh from my heart;
let the humble hear and rejoice. (Ps 34:1-2)
Birth of the Precursor of the Lord
1. Let us recollect ourselves in Prayer – Statio
Prayer of Cardinal Mercier to the Holy Spirit
Oh God, who has instructed Your faithful, enlightening their hearts with the light of the Holy Spirit, grant us that in the same Spirit we may have the desire to do good and to enjoy always His comfort.
May there be glory, adoration, love, and blessing to You Eternal Divine Spirit, who has brought to earth for us the Savior of our souls. And may there be glory and honor to His most adorable heart who loves us with an infinite love.
Oh Holy Spirit, soul of my soul, I adore You: enlighten me, guide me, strengthen me, console me, teach me what I should do, give me your orders.
I promise to submit myself to all that will happen to me, allowed by You: I ask only that I may know Your will.
2. Prayerful Reading of the Word - Lectio
From the Gospel according to Luke (1:57-66,80)
When the time arrived for Elizabeth to have her child she gave birth to a son. Her neighbors and relatives heard that the Lord had shown his great mercy toward her, and they rejoiced with her. When they came on the eighth day to circumcise the child, they were going to call him Zechariah after his father, but his mother said in reply, "No. He will be called John." But they answered her, "There is no one among your relatives who has this name." So they made signs, asking his father what he wished him to be called. He asked for a tablet and wrote, "John is his name," and all were amazed. Immediately his mouth was opened, his tongue freed, and he spoke blessing God. Then fear came upon all their neighbors, and all these matters were discussed throughout the hill country of Judea. All who heard these things took them to heart, saying, "What, then, will this child be?" For surely the hand of the Lord was with him. The child grew and became strong in spirit, and he was in the desert until the day of his manifestation to Israel.
3. Pondering the Word - Meditatio
3.1 Key to the Reading
This passage of the Gospel forms part of the account of the infancy of Jesus. In a particular way this text follows the scene of the visitation of Mary “in the house of Zechariah” (Lk 1:40) after the event of the Annunciation by the Angel, the messenger of the new creation.
In fact, the Annunciation inaugurates, in a joyful way, the fulfillment of God’s promise to His people (Lk 1:26-38). The joy of the new times, which filled Mary, now inundates the heart of Elizabeth. She rejoices with the announcement brought by Mary (Lk 1:41). Mary, on the other hand, “magnifies the Lord” (Lk 1:46) because He has worked great things in her, just as He has worked great marvels for His people in need of salvation.
The expression “the time came” reminds us that this reality does not only strike Elizabeth who is about to give birth, but also reveals something of God’s plan. In fact, Saint Paul tells us that when the completion of the time came, God sent His Only Begotten Son “born of a woman, born a subject of the Law, to redeem the subjects of the Law, so that we could receive adoption as children” of God (Gal 4:4).
In the Gospel, Jesus speaks about the completion of times, especially in the Gospel of John. Two of these times are the wedding at Cana (Jn 2:1-12) and the agony on the cross where Jesus exclaims that “all is fulfilled” (Jn 19:30). In the fulfillment of the times, Jesus inaugurates an era of salvation. The birth of John the Baptist inaugurates this time of salvation. In fact, at the arrival of the Messiah, he exults and leaps in the womb of his mother, Elizabeth (Lk 1:44). Later on, he will define himself as the friend of the bridegroom (Jesus) who exults and rejoices because of the event of the wedding with the bride, the Church (Jn 3:29).
The son will not be named after his father Zechariah, but John. Zechariah reminds us that God does not forget His people. In fact, his name means “God remembers”. His son will now be called “God remembers”, because God’s promises were being fulfilled. The prophetic mission of John has to indicate God’s mercy. In fact, he will be called Johanan, which is “God is mercy”. This mercy is manifested in the visit to the people, precisely “as he had promised by the mouth of His holy prophets of ancient times” (Lk 1:67-70). Thus, the name indicates the mission of the one about to be born. Zechariah will write the name of his son on a tablet so that all could see with admiration (Lk 1:63). This tablet is the echo of another inscription, written by Pilate to be fixed on the cross of Jesus. This inscription revealed the identity of the mission of the crucified: “Jesus, the Nazarene, King of the Jews” (Jn 19:19). This writing also provoked the admiration of those who were in Jerusalem for the feast.
John is the precursor of Jesus in everything. Since his birth and childhood he points out to Christ. “Who will this child be? He is “the voice which cries out in the desert” (Jn 1:23), impelling all to prepare the way of the Lord. He is not the Messiah (Jn 1:20), but he indicates this with his preaching, and above all, with his lifestyle of asceticism in the desert. Meanwhile, the child grew up and his spirit grew strong. He lived in the desert until the day he appeared openly to Israel” (Lk 1:80).
3.2 Questions to direct the meditation and the carrying out
- Do you or your community rejoice when God shows great mercy on another in the community, or do you grumble or even ignore it?
- John identifies himself as the friend of the bridegroom. According to you, what is the meaning of this image?
- John the Baptist is the one who prepares the way for the Lord. How is this relevant in our daily life?
4. Oratio
Let us bless the Lord together with Zechariah (Lk 1:68-79)
Blessed be the Lord, the God of Israel,
for He has visited His people, He has set them free,
and He has established for us a saving power
in the House of His servant David,
just as He proclaimed,
by the mouth of His holy prophets from ancient times,
that He would save us from our enemies
and from the hands of all those who hate us,
and show faithful love to our ancestors,
and so keep in mind His holy covenant.
This was the oath He swore to our father Abraham,
that He would grant us, free from fear,
to be delivered from the hands of our enemies,
to serve Him in holiness and uprightness in His presence,
all our days.
And you, little child,
you shall be called prophet of the Most High,
for you will go before the Lord to prepare a way for Him,
to give His people knowledge of salvation
through the forgiveness of their sins,
because of the faithful love of our God
in which the daybreak on high will visit us,
to give light to those who live in darkness
and the shadow dark as death,
and to guide our feet into the way of peace.
5. Contemplatio
Let us all together adore the mercy and the goodness of God repeating in silence:
Glory be to the Father, and to the Son and to the Holy Spirit.
As it was in the beginning is now and ever shall be,
world without end. Amen
