18TH SUNDAY IN ORDINARY TIME (C)

“Take care to guard against all greed, for though one may be rich, one’s life does not consist of possessions.”

Lk 12:13-21

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17TH SUNDAY IN ORDINARY TIME (C)

“Lord, teach us to pray just as John taught his disciples.”

Lk 11:1-13 

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17th Sunday in Ordinary Time (C) 2010

17th Sunday in Orindary Time (C) 2007

16TH SUNDAY IN ORDINARY TIME

She had a sister named Mary who sat beside the Lord at his feet listening to him speak. 

Lk 10:38-42

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16th Sunday in Ordinary Time 2010

16th Sunday in Ordinary Time 2007

15TH SUNDAY IN ORDINARY TIME (C)

Which of these three, in your opinion, was neighbor to the robbers’ victim?”

Lk 10:25-37

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What must I do to inherit eternal life?

This question was put to Jesus in order to test him. The answer was: love God and love your neighbour. But there was also another instance when Jesus was asked, “What is the greatest commandment?” And this was also meant to test Jesus. And the answer he gave was the same: love God and love your neighbor. This came to be known as the two-fold commandment of love.

Two-fold commandment of love

The first part of the commandment is taken from what is known as the Shema. “Hear, O Israel! The Lord alone is our God. You shall love….” It is found in Dt. 6:4-9. The Moslems have a similar declaration: “There is only one God and he is Allah and Mohammad is his prophet.” What is significant with the Shema is that we are asked to love God with our heart, being, strength and mind. What does this mean? Heart, being, strength and mind constitute the whole person. We are, therefore, asked to love God with a personal love. The following are examples of personal love: the love between friends; the love between husband and wife; the love between parent and child; the love between siblings. We are called to love God in a similar fashion.

The second part is to love your neighbor as yourself.  Let’s re-word it. Love your neighbor in the same way that you love yourself. Therefore, Christianity doesn’t only teach us to love others. It teaches us to love ourselves, too.  In fact, the further implication is that chronologically and logically we have to love ourselves first.

And who is my neighbor?

How do we interpret this question? The scholar is asking Jesus to tell him how his fellowman should behave so he becomes a neighbour. In other words, being neighbor is the responsibility of the other and not of oneself.

By narrating the parable Jesus is telling the scholar that he got it all wrong. Being neighbor is not the responsibility of one’s fellowman. Being neighbor is one’s  responsibility. That was why the question of Jesus at the end was: Who behaved as a neighbor to robbery victim? And the answer was: the one who showed him mercy.

This reminds me of a story recounted by a priest a long time ago. He said that he was riding a motorbike and he met an accident. People came to him. But to his surprise he felt someone taking his watch. That person was there not to help him but to rob him!

The Priest and the Levite

Let us not be harsh with the priest and the Levite. They did not even come near the victim. But it was not because they were heartless. The priest and the Levite were on their way to Jerusalem to serve at the Temple. If they touched the victim and he turned out to be dead, they would be unclean. Once unclean they can not serve in the Temple. They can not serve God. For them God comes first. So they have a point. They were probably acting in good faith.

However, Jesus teaches us that in these situations when a fellowman is in need of our help, our fellowman should be helped.

The Samaritan

St. Luke likes to make the Samaritan the good guy, the hero. When Jesus healed the 10 lepers, only one came back to say thank you. And he was a Samaritan. This is unusual. The expected hero and good guy would be the Jew and the Samaritan would be the bad guy. It’s like in the movies. When Americans and Russians fight, who wins? The Americans, of course. When the Filipinos and the Japanese fight in WWII? Who are the presented as the good guys. The Filipinos, of course.

Why did St. Luke present the Samaritan as the good guy when he told the parable before his fellow Jews? Perhaps it was to unsettle his hearers. He wanted to rattle them. He wanted them to think. And that is what a parable is supposed to do. Parables are not merely to entertain. They are not just to teach a lesson. They are meant to challenge and provoke the listeners. And that was probably happened when Jesus recounted the parable before his Jewish audience.

14th SUNDAY IN ORDINARY TIME (C)

At that time the Lord appointed seventy-two others whom he sent ahead of him in pairs to every town and place he intended to visit. 

Lk 10:1-12. 17-20

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v. 1. After this the Lord appointed seventy [-two] others whom he sent ahead of him in pairs.

 Seventy is rich in biblical meaning. It may be an allusion to the 70 elders who helped Moses. It could be the number of translators of the Hebrew Bible into Geek. Hence, the Greek OT is called the Septuagint (LXX). It may refer to the traditional number of gentile nations. In this case, Luke may be thinking of the time when the disciples will go out the whole world to proclaim the good news.

v. 3. Behold, I am sending you like lambs among wolves.

The disciples are warned that they will meet opposition and hostility, just like Jesus himself.

v. 4. Carry no money bag. Greet no one along the way.

Like the Levites of the OT, the disciples have a right to community support.

The mission is urgent. They should not be distracted by the ritual of greeting which tended to be long-winded.

v. 5. Into whatever house you enter, first say, ‘Peace to this household.’

Peace or “shalom” is a traditional Jewish greeting. Here is means “May the fruits of salvation come upon this house.” The fruits of salvation, of course, come from Jesus Christ.

v. 6. If a peaceful person lives there….

Peaceful person = son of peace. Someone worthy of peace.

v. 7. Stay in the same house and eat and drink what is offered to you, for the laborer deserves his payment. Do not move about from one house to another.

Food and shelter are not alms, but wages. St. Paul says that this has scriptural authority. For the scripture says, “You shall not muzzle an ox when it is threshing,” and, “A worker deserves his pay.” (1Tim 5:18)

He must not give in to the temptation of seeking a more comfortable lodging.

v. 8. Whatever town you enter and they welcome you, eat what is set before you.

Jewish dietary laws do not apply anymore.

v. 10. The kingdom of God is at hand for you.

Jesus has brought the kingdom. Now through his disciples other people are able to enter the Kingdom.

vv. 10-11. Whatever town you enter and they do not receive you, go out into the streets and say, ‘The dust of your town that clings to our feet, even that we shake off against you.’

This signifies a complete disassociation or break. And that was what St. Paul and St. Barnabas did in Antioch of Pisidia. “The Jews, however, incited the women of prominence who were worshipers and the leading men of the city, stirred up a persecution against Paul and Barnabas, and expelled them from their territory. So they shook the dust from their feet in protest against them and went to Iconium.” (Acts 13:50-51)

13TH SUNDAY IN ORDINARY TIME (C)

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12TH SUNDAY IN ORDINARY TIME (C)

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11TH SUNDAY IN ORDINARY TIME (C)

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CORPUS CHRISTI SUNDAY

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TRINITY SUNDAY

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PENTECOST

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ASCENSION

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6th SUNDAY OF EASTER (C)

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5th SUNDAY OF EASTER (C)

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3rd SUNDAY OF EASTER (C)

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2nd SUNDAY OF EASTER (C)

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EASTER SUNDAY (C)

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PALM SUNDAY / PASSION SUNDAY

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5th SUNDAY OF LENT (C)

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NOTE FROM THE NEW AMERICAN BIBLE:

[7:53–8:11] The story of the woman caught in adultery is a later insertion here, missing from all early Greek manuscripts.

A Western text-type insertion, attested mainly in Old Latin translations, it is found in different places in different manuscripts: here, or after Jn 7:36 or at the end of this gospel, or after Lk 21:38, or at the end of that gospel.

There are many non-Johannine features in the language, and there are also many doubtful readings within the passage. The style and motifs are similar to those of Luke, and it fits better with the general situation at the end of Lk 21: but it was probably inserted here because of the allusion to Jer 17:13 (cf. note on Jn 8:6) and the statement, “I do not judge anyone,” in Jn 8:15.

The Catholic Church accepts this passage as canonical scripture.

4th SUNDAY OF LENT (C)

Then let us celebrate with a feast, because this son of mine was dead, and has come to life again; he was lost, and has been found.’

Lk 15: 1-3. 11-32

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FROM G.B. CAIRD

This story is the best known and best loved of all the parables of Jesus, justly treasured for its exquisite literary grace and penetrating delineation of character as well as for its assurance of a divine mercy surpassing all expectation.

But the traditional title - 'The Prodigal Son' - does less than justice to the purpose of the parable, as the opening sentence makes clear. 'There was a man who had two sons', and he lost them both, one in a foreign country, the other behind a barricade of self-righteousness. The elder contrived, without leaving home, to be as far away from his father as ever his brother was in the heathen pigsty.

Both brothers were selfish, though in totally different ways. The selfishness of the younger brother was a reckless love of life. He asked for his patrimony because he wanted to savour to the full the manifold delights the world could offer, not foreseeing that truant independence would lead to penury and ignoble serfdom. The selfishness of the older brother was less obvious and less vulnerable. He asked for nothing, desired nothing, enjoyed nothing. He devoted himself dutifully to his father's service, never disobeying a command of his father, and thought, no doubt, that he was the model of unselfishness; yet he himself was the centre of his every thought, so that he was incapable of entering sympathetically into his father's joys and sorrows.

It was common practice for a man, during his lifetime, to make over his property to his heirs by deed of gift, retaining the life rent for himself The younger son persuaded his father to do this, but also to give him immediate control of the inheritance which, in the ordinary course of events, would have come to him at his father's death. This explains why, at a later stage in the story, the father could say to the other son, 'all that is mine is yours', though he himself was still master of the family farm.

We are not told in detail how the younger son squandered his fortune. His brother, not trying to be just, let alone charitable, chose to believe that he had added profligacy to extravagance, but he had no more evidence for the harlots than his imagination and bad temper could supply.

One way or another, however, the prodigal was reduced to extremity: to a Jew no fate could be more degrading than to feed pigs for a Gentile master. Adversity brought him to his senses, calling up memories of comfort and security, once heedlessly enjoyed and now forfeited, compelling him to admit to himself that he had been a fool, steeling him to make a similar admission to his father.

Yet even at this stage he knew too little of his father to think in terms of forgiveness and restoration. It took the impetuous munificence of his father's welcome, interrupting his carefully rehearsed confession and blotting out the recollection of disgrace, to make him realize, as he had never realized before, what it meant to be his father's son; 'they began to make merry', and the prodigal began to discover at home what he had sought in vain among the counterfeit pleasures of the far country.

The elder son displays an unattractive facet of his personality with every word he speaks. When he hears the merriment, his impulse is not to join in but to ask for an explanation. The news of his brother's return sets him thinking of his own rights and deserts, jealously supposing himself to be wronged because his brother is treated with more than justice.

When his father pleads with him, he interrupts with a harsh protest, which contains perhaps more truth than he intended - 'Look how many years I have slaved for you'; working for his father has been an unrewarding servitude, and the obedience he is so proud of has been slavish and mercenary, never filial. He disowns his brother, calling him 'this son of yours', and putting the worst possible construction on his conduct.

The father refuses to be forced into taking sides with the one brother against the other; with all their shortcomings he loves them both and has never ceased to regard them as sons, though each in his own way has tried to contract out of his place in the family. He administers the gentlest of rebukes: his dear son who has remained with him all along should have understood him well enough to share his joy over 'this your brother'.

The parable leaves us with an unanswered question: did the elder son persist in his jealous rage? Or did he follow the lead of his brother, admit that he had made a fool of himself, and join the festivities? The question was left unanswered by Jesus because it was one which his listeners had to answer for themselves.

The parable was told not to offer a generous pardon to the nation's prodigals, but to entreat the respectable Jews to rejoice with God over the restoration of sinners, and to warn them that, until they learnt to do this, they would remain estranged from their heavenly father and pitifully ignorant of his true character.