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“The ‘Sign’ Read: ‘If Momma Ain’t Happy, Ain’t Nobody Happy!’” – John 2:1-11†


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2nd Sunday of Ordinary Time

 

T. table_of_contentsoday’s Content:

  • ·        Dan’s Deliberations, Discoveries, & Declarations
  • ·        Quote of the Day
  • ·        Today’s Gospel Reading
  • ·        Gospel Reflection
  • ·        Reflection Prayer  

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Dan’s Deliberations, Discoveris, & Declarations:

 

Please let me explain why I did not publish a blog Wednesday.  I have a chronic eye condition known in the medical field as “keratoconus”.  Patients with this condition have misshaped globes of the eye.  Instead of the ckeratoconus-demoorneas being round and smooth, my eyes are shaped like the ends of footballs, and with ridges on their surfaces.  Thus, I wear specially made (very expensive) contacts in order to see well enough for daily living.  Without these contacts, my vision is like looking through a very thin layer of petroleum jelly.  Eventually, I will have to have corneal transport surgery on both eyes, but obviously, I wish to postpone this surgery as long as is reasonable.

One of my eyes has started to develop blood vessels on the cornea; some2816_2835_3thing very bad for future corneal transplant surgery.  Thus, I have to use four different medications on the eye throughout the day and night, and I am unable to wear a contact in this eye until some point after my surgery.  Laser surgery is scheduled for late February (He will burn the blood vessels on my cornea with the laser). 

For now, it is difficult to read due to the resultant blurriness of not wearing the contact.  For this reason, I have to limit my reflection blog to Sundays – – only FOR NOWI am also asking for your prayers in this matter.  Thank you in advance.

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Quote of the Day:

To turn water into wine, and what is common into what is holy, is indeed the glory of Christianity.” ~ Frederick William Robertson

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Today’s reflection: Jesus performs his first sign at a wedding feast in Cana.  Jesus heard and obeyed His mother, Mary – – the mother of God; Do YOU?!

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(NAB John 2:1-11)  1On the third day there was a wedding in Cana in Galilee, and the mother of Jesus was there.  2 Jesus and his disciples were also invited to the wedding.  3 When the wine ran short, the mother of Jesus said to him, “They have no wine.”  4 [And] Jesus said to her, “Woman, how does your concern affect me?  My hour has not yet come.”  5 His mother said to the servers, “Do whatever he tells you.”  6 Now there were six stone water jars there for Jewish ceremonial washings, each holding twenty to thirty gallons.  7 Jesus told them, “Fill the jars with water.”  So they filled them to the brim.  8 Then he told them, “Draw some out now and take it to the headwaiter.”  So they took it.  9 And when the headwaiter tasted the water that had become wine, without knowing where it came from (although the servers who had drawn the water knew), the headwaiter called the bridegroom 10 and said to him, “Everyone serves good wine first, and then when people have drunk freely, an inferior one; but you have kept the good wine until now.”  11 Jesus did this as the beginning of his signs * in Cana in Galilee and so revealed his glory, and his disciples began to believe in him.

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Gos. Reflectionpel Reflection:

This Sunday we begin the liturgical season of Ordinary Time.  For many Sundays in this lectionary cycle (Cycle C), our readings will be taken from the Gospel of Luke.  Occasionally, however, we will read from John’s Gospel [as we do in every lectionary cycle].  Today’s Gospel reading comes from John, describing the beginning of Jesus’ public ministry and His first miracle – – His first “sign”.

To situate today’s reading within the context of John’s Gospel, we need to know that this event follows Jesus’ call of His first six disciples (cf., John 1:35-51).  John tells us that Jesus and His disciples were invited to this wedding at Cana, along with Jesus’ mother, Mary.  This event is unique to John’s Gospel.  There are no parallel reports of this miraculous “sign” at Cana in any of the Synoptic Gospels.

Today’s Gospel is about “Signs (“sēmeion” in Greek).  John uses “signs” to re5030826-directional-signs-vector-or-xxl-jpeg-imageveal Jesus as the true promised Messiah to ALL “Israel”.  John uses “signs” to symbolize Jesus’ wondrous actions, His deeds.  We need to remember that the Gospel according to John is quite different in character from Matthew, Mark, and Luke.  His writing style is highly literate and symbolic in nature.  It does not follow the same order, nor reproduce the same stories, as the other three Gospels.  To a much greater degree as that of the three other Gospel writers, it is the product of a theological reflection growing out of a different circle of readers, and their different traditions.  John’s Gospel was probably written in Ephesus during 90’s AD. 

John’s Gospel narrative contains a series of “signs”, seven to be exact (They will be listed near the end of this reflection.).  John’s Gospel’s relates God’s “Word” through a series of wondrous deeds – – actions – – by Jesus Himself.  It gives the impression that John is primarily interested in the “significance” of these actions. 

The first sign in today’s Gospel reading, is the “transformation of water into wine” at a wedding feast in a place called Cana (John 2:1jesus_wine1–11).  This first “sign” represents the replacement of the Jewish ceremonial washings (John 2:6), and symbolizes the entire creative and transforming work of Jesus then, and still today.  He is still actually transforming US ALL through our hearing of His “Word” and the fellowships of our Church’s seven Sacraments.

So, the Old Testament exodus stories provide the background for today’s reading:

“Recall today that it was not your children, who have neither known nor seen the discipline of the LORD, your God—His greatness, His strong hand and outstretched arm; the signs and deeds He wrought in the midst of Egypt, on Pharaoh, king of Egypt, and on all his land; what He did to the Egyptian army and to their horses and chariots, engulfing them in the waters of the Red Sea as they pursued you, so that the LORD destroyed them even to this day … Moses summoned all Israel and said to them, You have seen with your own eyes all that the LORD did in the land of Egypt to Pharaoh and all His servants and to all His land(Deuteronomy 11:2-4; 29:1-2).

God’s intervention in human history is anew again – – in a new, fulfilled, and fulfilling way – –  through Jesus Christ in the midst of His brethren today.

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The first verse talks about Jesus being in a place called “Cana”:

On the third day there was a wedding in Cana in Galilee, and the mother of Jesus was there” (NAB John 2:1-11). 

Cana is NEVER mentioned in the Old Testament.  The only other (two) biblical references to “Cana” can be found(1) in John 4:46, which mentions Jesus, while in “Cana”, being asked to heal the son of a royal official at Capernaum; and (2) in John 21:2, where the Apostle Nathanael (Bartholomew in the Synoptic Gospels’) comes from “Cana”.  Cana of Galilee is not mentioned in any other book of the Bible, or in any other contemporary literary source.  So where is “Cana”, and why is this place significant to John?  I do not know with certainly.  Speculation is rampant among bible scholars, but I would love to find this place someday when finally discovered with certainty.  I hear the wine there is truly divine!

Also in the first verse, “The mother of Jesus” is never mentioned by name.  Matter of fact, Mary is never mentioned by name in John’s Gospel.  And, on tsecret-rosary13aop of this, Joseph is not present at the wedding feast as well.  I suspect Jesus’ earthly “father” had died sometime between his finding his lost Son in the Temple and this event some eighteen years later.

Jesus, per John, addressed His mother by saying “Woman”:

Woman, how does your concern affect me?  My hour has not yet come” (John 2:4).

This was NOT a ‘diss (slang word for “treat with contempt”) on Mary!!  Today, a child would possibly be given the “eveyesil eye” for calling his/her mother “woman” in this way.  However, in actuality, this was a normal and POLITE form of addressing one’s mother during Jesus’ time.  He also calls her by this SAME title while dying on the Holy Cross, at His most intimate – – and final – – time with her:

When Jesus saw His mother and the disciple there whom He loved, He said to His mother, ‘Woman, behold, your son’” (John 19:26).

The word “woman” was a revealed word which was highly exulted (like the word “king”) amoung the Jewish peoples.  Jesus is “the Word made Flesh”.  When Jesus Christ calls His mother “woman”, He is revealing the promised fulfillment in Genesis:

 “I will put enmity between you and the woman, and between your offspring and hers; They will strike at your head, while you strike at their heel” (Genesis 3:15).

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Wine was running low, a good “sign” of the celebration being in full force, but a bad sign because – – they are RUNNING OUT OF WINE!  So, Mary, probably helping at the celebration, goes to her son and says:

When the wine ran short, the mother of Jesus said to him, “They have no wine” (John 2:3).

Jesus replies to “His mother”:

Woman, how does your concern affect meMy hour has not yet come” (John 2:4).

If itwasn’t His time”, why did Jesus do what His mother asked?  After all, Jesus never worked miracles solely to help His family and friends.  I believe He performed this first miraculous “sign” out of OBEDIENCE to His mother, ObedienceToTheWordknowing the importance of [what we today know as] the Fourth Commandment and its great importance in God’s kingdom:

Honor your father and your mother, that you may have a long life in the land the LORD your God is giving you … Take to heart these words which I command you today…  Bind them on your arm as a ‘sign’ and let them be as a pendant on your forehead” (Exodus 20:12; Deuteronomy 6:6, 8)  

I wish people today saw and appreciated the need and JOY to be obedient to God’s Commandments, and not to subjugate them – – to de-prioritize them – – out of personally selfish wants and desires. 

Now, let’s go on to discuss the second (of three) points about His reply to His “mother”: 

How does your concern affect me?” (John 2:4)

Everything Jesus says is a fulfillment of Holy Scripture.  He is telling His mother that if He does what she implies, the “cats are ‘gjesusturnedwaterintowineonna be out of the bag”!  Mary is hastening God’s will, My source and My authority by doing a miracle to meet the wedding parties need.  That’s why, I believe, the third revealing point in this one verse relates to Jesus saying: 

My hour has not yet come” (John 2:4).

The “hour”, I believe Jesus is referring to, is His Passion, death, resurrection, and ascension to heaven:hourglass

Before the feast of Passover, Jesus knew that His hour had come to pass from this world to the Father. He loved His own in the world and He loved them to the end” (John 13:1).

I wonder how much Jesus knew about His future at the time of the wedding feast miracle.  Did He know every single detail about His gruesome torture and death to come?  Did He know the beauty He will find in His ascension?  I believe He did.  Do you?  However, Jesus was focusing on His mother’s concern for the wedding couple.  He moved up the clock, revealing His divine authority.  So, He begins a series of seven signs here at “Cana”.

Only after John has Jesus fulfilling these seven “signs”, does the “hour” of Jesus fully arrive.  The whole Gospel of John is a progressivglory-to-god-by-brandon-halliburton-free-photo-11978e “revelation” – – a REVEALING – – of the glory of God’s only begotten Son.  At “Cana”, Jesus is beginning to reveal God the Father fully; which will ne fulfilled later when He returns – – in “glory” – – to His heavenly Father on our behalf.  Jesus did this as the beginning of His signs in Cana in Galilee and so revealed His glory, and His disciples began to believe in Him” (John 2:11).

Jesus’ reply was tjohn2_5SCruly revealing in nature.  However, Mary was not going to take an implied “no” for an answer.  She simply looks at the “servers” and says:

Do whatever He tells you(John 2:5).

Mary knew her Scriptures well; she helped teach them to Jesus.  Mary, in her reply, may have been referencing a verse from the Book of Genesis:

When all the land of Egypt became hungry and the people cried to Pharaoh for food, Pharaoh said to all the Egyptians: ‘Go to Joseph and do whatever he tells you’” (Genesis 41:55).

What I believe was important about Mary’s reason for wanting Jesus to perform a “sign” before His “time”, and His willingness to obif_mama_aint_happy_aint_nobody_happy_magnet-p147594797048165970b2gru_400ey her fully, may have been one of simple logic and survival for Jesus:

If momma ain’t happy, ain’t nobody happy!

Do not forget the Fourth Commandment.  Jesus didn’t!!

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John goes on to report that:

There were six stone water jars there for Jewish ceremonial washings, each holding twenty to thirty gallons” (John 2:6). 

Twenty to thirty gallons” is a litermarriageincanaal present day translation for the “two or three measures” of Jesus’ day.  This vast quantity of wine recalls prophecies of “abundance in the last days” from Jewish Scripture:

Shouting, they shall mount the heights of Zion, they shall come streaming to the LORD’s blessings: The grain, the wine, and the oil, flocks of sheep and cattle; They themselves shall be like watered gardens, never again neglected” (Jeremiah 31:12);

 “Yes, days are coming—oracle of the LORD—When the one who plows shall overtake the one who reaps and the vintager, the sower of the seed; The mountains shall drip with the juice of grapes, and all the hills shall run with it. will restore my people Israel, they shall rebuild and inhabit their ruined cities, Plant vineyards and drink the wine, set out gardens and eat the fruits.” (Amos 9:13–14).

With this “first sign”, the changing of the water to wine, Jesus is replacing the “Jewish ceremonial washings” with His divine body, blood, soul, and divinity washing away all affects of original sin.  This event also presented the initial revealing – – the initial revelation – – of Jesus’ divine nature and authority at the outset of His public ministry.  

Jesus’ action in this reading points to the “wine of the new covenant” and the “bread of life” He establishes in the “Last Supper” anjesusfirstLOGOd in our present Eucharist.  It also points to the Messianic banquet which Jesus personally will host at the end of time.  (Behold the Lamb of God … Hapy are those invited to the marriage supper of the Lamb!)

The miracles of Jesus’ public ministry – – His “signs” – – demonstrate the power of God’s love and mercy for His people.  God’s kindness knows no limits!  And the ultimate expression of His love is revealed in the person of His Son, our Lord – – Jesus Christ.  He became flesh for OUR sake; He died for OUR redemption; He rose from the dead for OUR glorification!! 

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John ends his Gospel today by going to the beginning: the beginning of Jesus’ “signs”, the beginning of His revealed “glory”, the beginning of His public ministry, and the beginning of His disciples truly believing in Him as the true promised Messiah:

Jesus did this as the beginning of His signs in Cana in Galilee and so revealed His glory, and His disciples began to believe in Him” (John 2:11).

God reveals His “glory” in the most unlikely places: in a stable at Bethlehem, at a wedding party in Cana, in the muddy waters of the Jordan River, and on a blood stained crosto-god-be-the-glory_137_1024x768s outside the walls of Jerusalem.  Jesus’ first public miracle – – His first “sign” – – was performed at the confident “invitation” of His mother.  In doing as His mother requested of Him, Jesus blessed a young couple, bringing JOY to their wedding feast: first, by His presence, and second, by His surprising response to Hhis mother’s concern, saving them from an embarrassing situation. 

Changing water into wine was a remarkable act of kindness; but saving the best to last was unheard of in Jesus’ day.  In Jewish Scripture (our Old Testament) wine was often seen as a gift anDo-Whatever-He-Tells-You-1024x1024d symbol of God’s blessing (cf., Deuteronomy 7:13; Proverbs 3:10, Psalm 105).  With Jesus miraculously producing 180 gallons or so of the best wine possible, and many times more than what actually was needed for the feast, He showed the superabundance of the blessings He Himself came to offer to All “Israel”, to ALL peoples.

What other signs will Jesus go on to do during His public Ministry?  Well, now would be a good time to list the seven “signs” John reveals through his Gospel:seven-signs

  • The first sign is the transformation of water into wine at Cana (Jn 2:1–11); this represents, as I mentioned earlier, the replacement of the Jewish ceremonial washings and symbolizes the entire creative and transforming work of Jesus.

  • The second sign, the cure of the royal official’s son (Jn 4:46–54) simply by the word of Jesus at a distance, signifies the power of Jesus’ life-giving “Word”.  

  • The third sign, the cure of the paralytic at the pool with five porticoes in John 5, continues the theme of water offering newness of life.  In the preceding chapter, to the woman at the well in Samaria Jesus had offered living water springing up to eternal life, a symbol of the revelation Jesus brings.  Here Jesus’ life-giving “Word” replaces the water of the pool which failed to bring life.

  • John 6 contains two signs: the multiplication of loaves and the walking on the waters of the Sea of Galilee.  These signs are related to the “crossing of the Red Sea” and the manna” of the first exodus, manifesting a new exodus in process.  The multiplication of the loaves anticipates the future revelation of God in Jesus which the bread of life is His visible “sign” which we call the “Eucharist”.  

  • The sixth sign is presented in John 9, the sign of the young man born blind whom Jesus heals. This is a narrative illustration proclaiming the triumph of light over darkness.  Remember, this event takes place in the Temple during the Feast of the Tabernacles (aka, the Feast of Lights) at which there were a multitude of candelabras lighted throughout the “Holy Place”.  Jesus is presenting Himself as the Light of the Temple, and of the world.  The young man had been given his sight by Jesus.  This “sign” was an object lesson, revealing the divine power of Jesus to give light to the eyes, and at the same time, subtly revealing the spiritual blindness of the Pharisees and Levites attending to the Menorah.

  • And finally, the seventh sign, the raising of Lazarus in John 11, is the climax of signs.  Lazarus is presented as a token of the real, spiritually alive, life which Jesus, THE Resurrection and THE Life, who will now ironically be put to death because of His gift of life to Lazarus, desires to give ALL to those believing in Him then, and after He was seen raised from the dead.  Notice the irony of Jesus raising Lazarus and then enduring His own death in place of Lazarus.

John’s purpose in describing these seven signs in their unique order is clearly expressed in what some bible scholars say was the “original” ending of his Gospel, at the end of Chapter 20.  Besides these seven just described:

Jesus did many other signs in the presence of [His] disciples that are not written in this book.  But these are written that you may [come to] believe that Jesus is the Messiah, the Son of God, and that through this belief you may have life in His name” (John 20:31).

Amen!!  Amen!!          

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In the Church’s lit. summarize titleurgical history, the “wedding feast at Cana” is closely associated with the “adoration of the child Jesus by the Magi” and the “Baptism of our Lord Jesus Christ”. The “sign” Jesus performs at the wedding feast is an “epiphany” (manifestation) of Jesus’ divinity to be celebrated.flickr-3699162219-hd

With these epiphanies in mind, awareness of Jesus’ Passion and death looming future on the Holy Cross is ever present in John’s Gospel.  Even in today’s narrative of Jesus’ “first sign”, the language used by John anticipates Jesus’ future Passion.  When Jesus says to His “mother” that “His hour has not yet come”, Jesus protests against her wishes in words John used again when describing Jesus’ “Last Supper” with His disciples in John 13:1.  When introducing the story of Jesus washing His disciples’ feet [also only found in John’s Gospel], John writes that Jesus knew His “hour had come”.  Per John, Jesus is very much in command and extremely aware of ALL that is to happen to Him, from the very beginning.

Throughout John’s Gospel, Mary is never mentioned by name, but is referred to instead as “the mother of Jesus”.  Mary is overridingly influential in Jesus’ first “sign”.  She will never abandon her Son, even being present at Jesus’ Crucifixion.  Mary was (and still is) a faithful and constant witness to the final manifestation – – “sign” and epiphany – – of Jesus’ divinity.

John’s Gospel describes seven “signs” indicating Jesus’ true divine nature and identity to His disciples.  He never speaks of these “signwordsandeedslogosas miracles because their importance is not in the deed – – the action – – which Jesus performs, but instead in what these deeds indicate in regard to Jesus’ true nature and identity.  In today’s reading, Jesus’ disciples are said to “begin to believe”.  However, no mention is made as to whether the other wedding guests are even aware of what has happened.  (But, they thought the wine was heavenly in deed!)

Here, at the beginning of Jesus’ public ministry, John’s Gospel seeks to establish that Jesus is going to re-define and fulfill God’s promise to “Israel”.  Jesus is establishing the New Covenant promised to the Water_Wine_Renderprophets.  A hint about what this New Covenant will be like is made evident in His deed – – the action Jesus performs.  Asked to do something about the awkward situation that a lack of wine at the wedding feast would create, Jesus’ miraculous “sign” produces vast quantities of wine: six jars overflowing with over 180 gallons of superior wine.

This overflowing response to a simple human request is a vision for us – – a “sign” – – about the vast abundance of God’s kingdom.  It challenges us to respond generously when confronted with our needs, and others’, today.  Responding as best as we can, fully confident that, like the mother of Jesus, God can transform our efforts, brings the Kingdom of God to fulfillment among us here and now!

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We. conclusionddings are magnificent and breathtaking celebrations.  We go out of our way to make the occasion festive and extraordinary.  People work hard to please one another with a special kind of JOY.  What better image of the Kingdom of God can there be than070114_weddinggift a wedding feast!  Wedding celebrations are not an everyday occurrence.  ut we can anticipate the Kingdom of God each and every day through our kindness, attention, and care to one another’s needs.

Reflect about weddings and other feasts and HOW they are used as images in Holy Slove others_t_nvcripture for the Kingdom of God.  Consider how these festive occasions are images of God’s tremendous, overflowing, love for us – – and examples of how we can show our love for one another.  Think about Mary’s attentiveness to the needs of the wedding hosts, and about Jesus’ response to His mother’s request.  What can you learn from today’s Gospel story?  Reflect on, and consider ways – – actions or deeds – – in which you might show these same sort of generous and loving values in your daily life.  Create your own “sign” for God’s plan in your life and for His kingdom on earth!!

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Reflecti. prayer sfon Prayer: 

Prayer for Generosity

(St. Ignatius of Loyola)

“Eternal Word, only begotten Son of God,
Teach me true generosity. generosity-revolution-revisited-graphic
Teach me to serve you as you deserve.
To give without counting the cost,
To fight heedless of wounds,
To labor without seeking rest,
To sacrifice myself without thought of any reward
Save the knowledge that I have done your will.
Amen.”

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“The Longest Sentence In The World Is, ‘I DO’! But What A Feast It Is!!” – Matthew 22:1-14†


 

 

Twenty-Eighth Sunday in Ordinary Time

 

 

 Today’s Content:

 

  • Dan’s Deliberations, Discoveries, & Declarations
  • Today in Catholic History
  • Quotes of the Day
  • Today’s Gospel Reading
  • Gospel Reflection
  • Reflection Prayer
  • New Translation of the Mass
  • A Franciscan’s Saint of the Day
  • Franciscan Formation Reflection
  • Reflection on part of  the SFO Rule

 

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 Dan’s Deliberations, Discoveries, & Declarations:

 

 

It is 49 days till the Advent season begins, and the start of the “New Mass”.  Have you looked at the changes?  I have been posting most of them for over 6 months, one at a time.  Look for the section title, “New Translation of the Mass” towards the end of my blog.  Become informed, so you don’t become “lost”.

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Did you know today is “Clergy Appreciation Day”?  It is always the second Sunday of October.  Please say “thank you” to your Priests and Deacons today.

 

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 Today in Catholic History:

    

†   1047 – Death of Clemens II, [Suitger], Pope (1046-47), (b. 1005
†   1776 – Father Francisco Palou founds Mission San Francisco de Asis in what is now San Francisco, California.
†   1793 – Jean Joseph Marie Amiot, French Jesuit missionary to China (b. 1718)
†   1845 – The eminent and controversial Anglican, John Henry Newman, is received into the Roman Catholic Church.
†   1927 – Birth of Ivan Metropolitan Ioann Snychev, Russian Orthodox Priest
†   1958 – Death of Pius XII, [Eugenio Pacelli], Pope (1939-58), (b. 1876)

(From the “On This Day” Blog Site
otday.wordpress.com &/OR
“Today in Catholic History”
http://www.historyorb.com)

 

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 Quotes of the Day: (You get three today):

 

 

“Don’t get up from the feast of life without paying for your share of it.” ~ Dean Inge. 

“Faith is the ticket to the feast, not the feast.” ~ Edwin Louis Cole 

“Marriage is a feast where the grace is sometimes better than the dinner.”  ~ Charles Caleb Colton

 

 

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Today’s reflection is about Jesus comparing the kingdom of heaven to a wedding feast.

 

 

(NAB Matthew 22:1-14) 1 Jesus again in reply spoke to them in parables, saying,  2“The kingdom of heaven may be likened to a king who gave a wedding feast for his son.  3 He dispatched his servants to summon the invited guests to the feast, but they refused to come.  4 A second time he sent other servants, saying, ‘Tell those invited: “Behold, I have prepared my banquet, my calves and fattened cattle are killed, and everything is ready; come to the feast.”’  5 Some ignored the invitation and went away, one to his farm, another to his business.  6 The rest laid hold of his servants, mistreated them, and killed them.  7 The king was enraged and sent his troops, destroyed those murderers, and burned their city.  8 Then he said to his servants, ‘The feast is ready, but those who were invited were not worthy to come.  9 Go out, therefore, into the main roads and invite to the feast whomever you find.’  10 The servants went out into the streets and gathered all they found, bad and good alike, and the hall was filled with guests.  11 But when the king came in to meet the guests he saw a man there not dressed in a wedding garment.  12 He said to him, ‘My friend, how is it that you came in here without a wedding garment?’ But he was reduced to silence.  13 Then the king said to his attendants, ‘Bind his hands and feet, and cast him into the darkness outside, where there will be wailing and grinding of teeth.’  14 Many are invited, but few are chosen.”

 

 

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 Gospel Reflection:

 

 

Today’s parable about a “wedding feast” is also in Luke’s Gospel (See Luke 14:15–24).   As in last Sunday’s parable about the “wicked tenants”, Matthew has inserted many symbolic traits inherent to his later first-century Jewish-Catholic Church.  The growing tension between Jesus and the Jewish religious leaders of Jerusalem is relevant in today’s parable.  With this in mind, today’s parable brings into focus a similar growing tension between Matthew’s Church in Jerusalem with the Jewish religious leaders and the Roman political officials in Jerusalem.  The symbolic traits include the burning of the city of those quests who refused the invitation (Matthew 22:7), which corresponds to the destruction of Temple and Jerusalem itself, by the Romans in A.D. 70.

Today’s reading also has similarities with last week’s parable of the “wicked tenants” as well, in the sending of two groups of servants (Matthew 22:3, 4), the murder of the servants sent (Matthew 22:6), the punishment of the murderers of the servants (Matthew 22:7), and the introduction of a “another” group into the “privileged” situation, for which the previous group had shown themselves dishonorable, unworthy, and undeserving (Matthew 22:8–10).  

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The parable Jesus tells today is straightforward in the telling.  A king dispatches his servants to invite the guests to the wedding feast that he is planning for his son.  The listeners of this parable would have been surprised to learn that the first guests refused the invitation.  Who would refuse such a request?  Who would refuse a “king’s” invitation – – FREE FOOD & FUN?  A second dispatch of servants follows to the invitees.  Again, and with great surprise, some guests ignore the invitation for a second time.  Matters of fact, some of the invited guests go even so far as to beat and kill the king’s servants.  The king retaliates against these murderous “invitee’s” by destroying them and burning their city.  (Now, that’s what I call “scorching” retribution!)

Today’s parable ends with an element found only in Matthew’s Gospel; an element easily capable of being its own distinct [and separate] parable.  Matthew presents the “kingdom of God” in its true double characteristics, just like a coin has two sides.  BOTH sides are already present and enterable here and now (Matthew 22:1–10), AND, is something that will only be obtained and achieved by those who stand the scrutiny of His “final judgment”, the “Parousia” (Matthew 22:11–14).  (What a mystery of faith.)  Today’s parable is not only a statement of God the Father’s judgment on “Israel” and it people itself, it is also a stern and prophetic warning to Matthew’s church, and to us here, now, and into the future.

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Today’s first reading (cf., Isaiah 25:6-10a), and again in today’s psalm (cf., 23:1-6), Jesus’ magnificent and unending righteousness and loving goodness is unmistakable in the image of a feast of “good food and wine”. (Yummy!!)

Why does Jesus Christ portray the kingdom of heaven as a “wedding feast”?  Interestingly, wedding feasts of this time period are nothing like today’s wedding receptions.  A first-century wedding feast could normally last for an entire week or more, and not just for a few hours, but for the entire 24/7 period of time – – day and night.  The bride had many dresses for the feast, basically one or more for each day.  There would be large amounts of various foods and drinks available (and not a cash bar either).  Think of a cleaner version of “Woodstock”, and you get the idea.

Listeners of this story would have been familiar with the image of a wedding feast as a symbol for God’s salvation.  After all, they would consider themselves to be the only invited guests.  Keeping this in mind may help us to understand the relationship Jesus makes with this particular parable.  

Jesus’ version of a wedding feast is comparable to the Old Testament’s representation of “final salvation” under the image of a banquet, as found in Isaiah:

“On this mountain the LORD of hosts will provide for all peoples a feast of rich food and choice wines, juicy, rich food and pure, choice wines.” (Isaiah 25:6).

The symbolic image of a wedding feast is also reported earlier in Matthew, and inferred in Luke’s Gospel:

“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” (Matthew 8:11),

And,

“The Lord said to him in reply, ‘Hypocrites!  Does not each one of you on the Sabbath untie his ox or his ass from the manger and lead it out for watering?” (Luke 13:15).

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The sending of “servants”, twice, makes me wonder about Matthew’s church and its mission.  Could he have been referring to Catholic Christian missionaries in both instances of his reported “sending servants” in these “justice parables”?  My reasoning comes in the very next chapter of Matthew book:

 “Therefore, behold, I send to you prophets and wise men and scribes; some of them you will kill and crucify, some of them you will scourge in your synagogues and pursue from town to town” (Matthew 23:34).

Matthew’s “prophets and wise men and scribes”, I believe, are Catholic Christian disciples, sent out alone:

Whoever receives a prophet because he is a prophet will receive a prophet’s reward, and whoever receives a righteous man because he is righteous will receive a righteous man’s reward.” (Matthew 10:41)

Let’s not get confused over the word “prophet”.  A “prophet” is simply one who speaks in the name of God; those who proclaim the “good word”, His Gospel.   As with the prophets, righteousness was (and is still) demanded of ALL His disciples.  It might be difficult for us to take the “righteous man” of this verse (Matthew 10:41) as indicating different groups within the followers of Jesus.  All designations, – – disciples, prophets, wise men, and scribes – – are used here for Catholic Christian missionaries.  However, Matthew tends to identify Jesus’ disciples, and the Twelve Apostles, in a unique way.  “Scribes”, per Matthew, is not everyone who accepts the message of Jesus Christ.  While the Twelve Apostles, in certain regards, are in many ways, representative of all who believe in Jesus, they are also differentiated from everyone who believes in Jesus Christ.  Matthew’s early Jewish-Catholic Church had leaders, among who were a group designated as “scribes”.

These men (and women) would most certainly have been beaten and killed at times, during their mission trips.  Many, such as Paul, would be scourged in synagogues throughout the many places they were sent.

The persecutions brought against the first-century disciples (the followers) of Jesus Christ during this “post-resurrection” time of local and worldly missions are related here in Matthew’s Gospel as a message to his audience. 

Thus, today’s reading also brings into dialogue, verses which deal with events preceding the Parousia:

“Beware of people, for they will hand you over to courts and scourge you in their synagogues.  When they persecute you in one town, flee to another.  Amen, I say to you, you will not finish the towns of Israel before the Son of Man comes.” (Matthew 10:17, 23) 

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Ok, I have to wonder, “Why would guests beat and kill the king’s servants who sent to invite them to a royal wedding feast?”  Is it possible that the king was a ruthless tyrant, as evidenced by the destruction of the city of those who refused his generous invitation?  I don’t believe so, because, if we follow this path or notion of ruthless and tyrannical behavior, then the symbolism has to be about something other than the kingdom of heaven, where nothing is ruthless or tyrannical.  The symbolism of the “destruction of the city” is simply a powerful image which corresponds to the destruction of Jerusalem by the Romans in A.D. 70; an important, and disturbing, event for Matthew’s Jerusalem-based Jewish-Catholic audience.

With the invited guests now deemed “unworthy” to attend the king’s wedding feast, the king sends out his servants to invite “whomever they can find”.  These “new” invitee’s (found on the streets) arrive at the banquet not realizing that it in accepting the king’s invitation, it brings certain obligations with the invite.  The guest who failed to dress in the appropriate wedding attire is cast out of the banquet feast.  How is this image pertinent to me and you – – TODAY?

Well, while many are invited to the kingdom of heaven, not all are able to meet its requirements.  God invites ALL of us to His feast, giving us His salvation.  Yet He also asks us to repent for our sins.

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Matthew has Jesus (in verse 10) gathering the “bad and good alike”.  My question is, “Why would you want the ‘bad’ to come to a joyous occasion?”  Maybe the answer can be found in an earlier verse from Matthew:

The kingdom of heaven is like a net thrown into the sea, which collects fish of every kind.” (Matthew 13:47).

Only God will judge and sort His people, separating the good harvest from the bad weeds.  It is not our job and above our “pay-scale”!  Instead, we should try with all our resources, power, and being to bring ALL people to His kingdom.  As the famous (or infamous) Marine Corps saying goes:

“It’s God’s job to forgive. It’s only our job to arrange the meeting”!!

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The “wedding garment” described in verse 11 of todays reading is representative of repentance and conversion: a true change of heart, mind and soul.  This is the absolute condition required for entrance into God’s kingdom – – on earth and in heaven – – from each of us “sinners”:

Repent, for the kingdom of heaven is at hand!” (Matthew 3:2 & 4:17).

This daily repentance and conversion needs to be continued, and demonstrated,  in a life of unconditional love, prayer, and good works:

Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but only the one who does the will of my Father in heaven.  Many will say to me on that day, ‘Lord, Lord, did we not prophesy in your name?  Did we not drive out demons in your name?  Did we not do mighty deeds in your name?’  Then I will declare to them solemnly, ‘I never knew you.  Depart from me, you evildoers.” (Matthew 7:21–23).

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The image of “wailing and grinding of teeth”, as found in verse 13 of today’s reading, does not sound like a fun activity whatsoever (unless one happens to be a sadistic oral surgeon)!  In this verse, Jesus is referring to the Catholic disciple who lacks being clothed in the “wedding garmentof good works, those who will suffer the identical fate as the Jewish “chosen people” (the people of Israel) who have rejected Jesus Christ in His mission and message.  Matthew gives a similar account earlier in his Gospel:

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.” (Matthew 8:11–12)

Matthew inserted into today’s parable an element regarding the entrance of Gentiles into God’s kingdom AND the exclusion – – the separation from God – – of those Israelites descended from the patriarchs and members of the chosen nation, who refused to believe in Jesus Christ.  The phrase, “wailing and grinding of teeth”, is used frequently throughout Matthew’s Gospel to describe a “final condemnation” (cf., Matthew 8:12, 13:42, 13:50; 22:13; 24:51; and 25:30).   It is found in only one other place in the New Testament outside Matthew’s Gospel, that being Luke’s Gospel:

“There will be wailing and grinding of teeth when you see Abraham, Isaac, and Jacob and all the prophets in the kingdom of God and you yourselves cast out.“ (Luke 13:28).

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To summarize, Jesus’ message in today’s parable cautions against exclusive beliefs about the kingdom of heaven: the Protestant, “I know I am saved and going to heaven” type of belief.  This parable also teaches about humility.  Those who assume that they are the invited guests may find that they have actually “refused” the invitation, with others invited to the banquet in their place.  To accept the invitation is also to accept its obligations and responsibilities.  God wants our full conversion – – daily, – – and in complete acceptance of His mercy.

Why does Jesus’ parable seem to focus on an angry king who ends up punishing those who refused his invitation and who mistreated his servants?  We need to realize that Jesus’ parable, in reality, contains two stories.  The first has to do with the original guests invited to the feast.  The king sent out invitations, well in advance, to his subjects.  They had plenty of time to prepare for attending this great feast.  How insulting was it for the invited guests to then refuse to come when the time for celebrating arrived?!  In refusing, they not only insulted the King, but his son as well.  The king’s anger and hurt is rightly justified; they openly refused to give the king the honor he was due!!

Jesus directed this warning – – somewhat found “between the lines” in today’s reading, – – to the Jews of His day.  It both communicated how much God wanted them to share in the joy of His kingdom, AND also to give a warning about the consequences of refusing His Son, their (and our) Messiah and Savior – – Jesus Christ.

The second part of the story focuses on those who had no claim on the king; those who would never have considered getting such an invitation.  The “good and the bad“, found along the highways, refers to Gentiles and sinners – – the weeds among the grain.  How great was this invitation of grace!  What an undeserved, unmerited, favor, and kindness was this invitation for these outcasts of society! 

However, let’s look at the other side of the “grace” coin (there is always two sides to everything).  The flip-side contains a warning for those who choose to refuse His gift, His grace, OR, who approaches the heavenly banquet feast “unworthily”.  Grace is a free gift, but with it comes an awesome responsibility. 

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In conclusion, we are all, in fact and faith, invited to the MOST important banquet of all banquets ever possible, anywhere and at any time!!  The last book in the Holy Bible: “Revelations”, ends with a beautiful invitation to God the Father’s wedding feast for the Lamb (Jesus Christ) and His Bride, the Catholic (Universal) Church:

The Spirit and the bride say, ‘Come.’  Let the hearer say, ‘Come.’  Let the one who thirsts come forward, and the one who wants it receive the gift of life-giving water.” (Revelations 22:17)

 

So, how do we respond to His invitation?  God the Father has granted us “free will” to accept or reject His salvation.  The parable of the wedding feast reminds us that God desires our wholehearted and total acceptance of His invitation.

What do you consider appropriate attire for various occasions?  For example, if you were invited to a barbecue, what would you wear?  If you were planning to attend the symphony, how would you dress?  If invited to an evening wedding, what might you put on?  Doesn’t our preparation for an event, our choice of attire, indicate the importance and value we place on the particular occasion?  In today’s Gospel, Jesus uses this metaphor to talk about the kingdom of heaven. What does Jesus Himself expect from those who accept His invitation of salvation?

God invites each of us to His banquet; a feast we may share in, with, and through His joy – – for eternity.  Are you ready to feast at the Lord’s banquet table?

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 Reflection Prayer:

 

 

The Serenity Prayer

 

 

“God grant me the serenity
to accept the things I cannot change;
courage to change the things I can;
and wisdom to know the difference.

Living one day at a time;
Enjoying one moment at a time;
Accepting hardships as the pathway to peace;
Taking, as He did, this sinful world
as it is, not as I would have it;
Trusting that He will make all things right
if I surrender to His Will;
That I may be reasonably happy in this life
and supremely happy with Him
Forever in the next.  Amen.”

–Reinhold Niebuhr

 

 

 

Pax et Bonum
Dan Halley, SFO

 

 

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 New Translation of the Mass

 

 

In November of 2011, with the start of the new Liturgical year and Advent, there will be a few noticeable changes in the Mass.  It will still be the same ritual for celebrating the Eucharist.  The Mass will still have the same parts, the same patterns, and the same flow as it has had for the past several decades.  It is only the translation of the Latin that is changing.

The new translation seeks to correspond much more closely to the exact words and sentence structure of the Latin text.  At times, this results in a good and faithful rendering of the original meaning.  At other times it produces a rather awkward text in English which is difficult to proclaim and difficult to understand.  Most of those problems affect the texts which priests will proclaim rather than the texts that belong to the congregation as a whole.  It is to the congregation’s texts that I will address with each blog, in a repetitive basis until the start of Advent.

In the words of Vatican II’s Lumen Gentium, #11, the Eucharist is the “source and summit” of Christian life. Anything we can do to understand our liturgy more deeply will draw us closer to God.

 

During the Preparation of the Gifts, the prayers of the priest have several changes, but the only change for the assembly is the addition of the word Holy” to the response just before the Prayer over the Offerings.  Where we now say, “for our good and the good of all his Church,” the new text says, “for our good and the good of all His Holy Church.

Material from “Changing How We Pray”, by Rev. Lawrence E. Mick

 

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 A Franciscan’s Saint of the Day:  St. John Leonardi (1541?-1609)

 

 

“I am only one person!  Why should I do anything?  What good would it do?”  Today, as in any age, people seem plagued with the dilemma of getting involved.  In his own way, John Leonardi answered these questions.  He chose to become a priest.

After his ordination, he became very active in the works of the ministry, especially in hospitals and prisons.  The example and dedication of his work attracted several young laymen who began to assist him.  They later became priests themselves.

John lived after the Protestant Reformation and the Council of Trent.  He and his followers projected a new congregation of diocesan priests.  For some reason, the plan, which was ultimately approved, provoked great political opposition.  John was exiled from his home town of Lucca, Italy, for almost the entire remainder of his life.  He received encouragement and help from St. Philip Neri [whose feast is May 26], who gave him his lodgings—along with the care of his cat!

In 1579, John formed the Confraternity of Christian Doctrine, and published a compendium of Christian doctrine that remained in use until the 19th century.

Father Leonardi and his priests became a great power for good in Italy, and their congregation was confirmed by Pope Clement in 1595.  He died at the age of 68 from a disease caught when tending those stricken by the plague.

By the deliberate policy of the founder, the Clerks Regular of the Mother of God have never had more than 15 churches and today form only a very small congregation.

Comment:

What can one person do?  If you ever glanced through a Christopher Notes pamphlet you know—plenty!  In the life of each saint one thing stands clear: God and one person are a majority!  What one individual, following God’s will and plan for his or her life, can do is more than our mind could ever hope for or imagine.  Each of us, like John Leonardi, has a mission to fulfill in God’s plan for the world.  Each one of us is unique and has been given talent to use for the service of our brothers and sisters for the building up of God’s kingdom.

Quote:

“Do not be afraid any longer, little flock, for your Father is pleased to give you the kingdom.  Sell your belongings and give alms.  Provide money bags for yourselves that do not wear out, an inexhaustible treasure in heaven that no thief can reach nor moth destroy” (Luke 12:32-33).

Saint of the Day: Lives, Lessons and Feast
By Leonard Foley, O.F.M.;
revised by Pat McCloskey, O.F.M.
(From http://www.americancatholic.org website)

 

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 Franciscan Formation Reflection:

 

 

Saint Francis and the Spirituality

 

How does Saint Francis show his awareness of his “duty” as a superior (aka, “minister”)?

What expectations did Saint Francis expect from other superiors (Ministers)?

How did Saint Francis advise about compassion, for friars who sin publicly?

What does Saint Francis mean when saying, “everything that makes it difficult to love God” is a “special favor”?

 

 

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Secular Franciscan Order (SFO) Rule
Subsection #’s 9 & 10 of 26:

 

9.  The Virgin Mary, humble servant of the Lord, was open to His every word and call.  She was embraced by Francis with indescribable love and declared the protectress and advocate of his family.  The Secular Franciscans should express their ardent love for her by imitating her complete self-giving and by praying earnestly and confidently.

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10.  United themselves to the redemptive obedience of Jesus, who placed His will into the Father’s hands, let them faithfully fulfill the duties proper to their various circumstances of life. Let them also follow the poor and crucified Christ, witness to Him even in difficulties and persecutions.

  

“Jesus was Caught by a Red-Light Camera, But Who Is Going to Give HIM the Ticket?!” – Luke 14:1, 7-14†


  

 

Today is going to be a beautiful day in the St. Louis area.  I hope all have a spiritual day as well.  On Facebook yesterday, I was drawn into a “debate” over abstinence education versus prophylactic education.  Someone I consider a long-term friend, and already known as ultra-“progressive,” felt strongly that abstinence education is not only wrong, but also considered abstinence a joke in today’s society. 

When given information from LDI (Life Decisions International) that abstinence education was proven effective, and that the US Government tried to cover up its own study, he still persisted that abstinence will not work.  He wrote: “so ignore the facts, cloak sexuality in some divine gifting scenario, and hope such a priority will resonate with teens.  Good luck with that.  My children understand that sexual activity leads to parenthood, so if they are willing to accept that… consequence, then they are ready to understand contraception and why that is a good idea.  Marriage is not about sex.  Marriage is about money, assets, property and security. I think your values are awesome to attain and to maintain.  If they work for your family then good for you. But abstinence programs don’t work unless condoms are readily available…” 

My concern is that he left out the most important aspect of marriage: LOVE!!  And, sexuality IS a divinely magnificent gift, a grace, from God!  With love, anything is possible.  Please keep this person in your prayers and LOVE today.

 

            

Today in Catholic History:

 
    
†   1799 – Death of Pope Pius VI (b. 1717)
†   1844 – Death of Edmund Ignatius Rice, Irish founder of the Christian Brothers and Presentation Brothers (b. 1762)
†   Liturgical Feast Day: Eastern Orthodox Christianity and Roman Catholic Church commemorate the beheading of John the Baptist with a feast day.

 

(From the “On This Day” Blog Site
otday.wordpress.com)

 

   

Quote or Joke of the Day:

 

Q:     What brand of car does Jesus drive?
A:     A “Christ-ler!”

 

 

 

Today’s reflection is about Jesus’ parable on humility; instructing us that when you hold a banquet, invite the poor, the crippled, the lame, and the blind.

 

1 On a Sabbath he [Jesus] went to dine at the home of one of the leading Pharisees, and the people there were observing him carefully.  7 He told a parable to those who had been invited, noticing how they were choosing the places of honor at the table.  8 “When you are invited by someone to a wedding banquet, do not recline at table in the place of honor.  A more distinguished guest than you may have been invited by him, 9 and the host who invited both of you may approach you and say, ‘Give your place to this man,’ and then you would proceed with embarrassment to take the lowest place.  10 Rather, when you are invited, go and take the lowest place so that when the host comes to you he may say, ‘My friend, move up to a higher position.’ Then you will enjoy the esteem of your companions at the table.  11 For everyone who exalts himself will be humbled, but the one who humbles himself will be exalted.”  12 Then he said to the host who invited him, “When you hold a lunch or a dinner, do not invite your friends or your brothers or your relatives or your wealthy neighbors, in case they may invite you back and you have repayment.  13 Rather, when you hold a banquet, invite the poor, the crippled, the lame, the blind; 14 blessed indeed will you be because of their inability to repay you. For you will be repaid at the resurrection of the righteous.”  (NAB Luke 14:1, 7-14)

 

Was there such a thing as “red-light” cameras during the days of Jesus’ time on earth in human form?  Probably not, BUT he still had many “video cameras” trained on Him continuously during His adult ministry.  People observed Him incessantly, carefully, and with an eye (excuse the pun) to find any error, as well as any revelation that He uttered.  With many eyes trained on Him, many tongues followed; and these tongues wagged continuously, especially at lunch and dinner time. 

Meals played an important role in the society in which Jesus lived. More than just a time for sharing nourishment, meals were a time to share ideas and to develop and shape different aspects of social relationships.  A great deal of societal life — business, politics, romance, and religion — was discussed, argued, and debated over meals.  “Banquets” such as a wedding feast, could last for seven days.  That’s a lot of food and discussion!  In my home, I live by the “fresh fish” philosophy for guests:  Guests, like fresh fish, are always welcome, but after three days they both start to smell!

Jesus sets a banquet and invites us to this actual place of honor every day of the week; and it is here on earth right now!  It is the EUCHARIST, and Jesus is our host!  Imagine this: When you’re at Mass, let the image of Jesus hosting a banquet fill your imagination, letting it seep into your being.  In the presence of the Eucharist — JESUS, we are sitting next to the Lord, the angels, and all our loved ones that have preceded us to His heavenly glory.  How will the image of a heavenly banquet here on earth at this moment change the effect of the liturgy on you now, and in the future? (For a preview please read Hebrews 12:22-24.)

In Luke’s Gospel, the places where a person ate, such as at the home of a tax collector as in Luke 5:29; the people with whom a person ate, like the sinners in Luke 5:30; whether a person washed before eating such as in Luke 11:38; and, as in the case here, the place where a person reclines while eating, are all important.  Luke discloses that Jesus tells a parable; but this “story” is in reality prudent advice to both guests and hosts about finding true happiness at the heavenly banquet.

This banquet scene, this parable, is found only in Luke’s Gospel.  Luke provides an opportunity for Jesus to teach on humility and presents a setting to display his interest in Jesus’ attitude toward the rich and the poor of society.  The poor in Luke’s gospel are associated with the downtrodden, the oppressed, the afflicted, the forgotten, and the neglected; it is they who accept Jesus’ message of salvation.  Hmm, “the meek will inherit the inherit earth!” (Matthew 5:5)

Jesus’ ministry to the poor and downtrodden is evident in other writings of Luke.  In Luke 4: 18-19, Luke describes Jesus reading: “The Spirit of the Lord is upon me, because he has anointed me to bring glad tidings to the poor.  He has sent me to proclaim liberty to captives and recovery of sight to the blind, to let the oppressed go free, and to proclaim a year acceptable to the Lord.”

Jesus, in reading that “the Lord is upon Him” is declaring Himself as a prophet whose ministry is similar to the great prophets Elijah and Elisha and all the prophets recognized as the one’s anointed to speak and reveal God’s law.  Jesus did so when He said, “Today this scripture passage is fulfilled in your hearing.” (Luke 4:21)

In another of his chapters, Luke 6: 20-26, Jesus — during His “Sermon on the Mount” (the “Beatitudes”) and the parable of the “two houses” — described blessings and woes as relevant today as then, with the current economic and social conditions of humanity.  Today there are still the poor and the rich, the hungry and the satisfied, those grieving and those laughing, the outcast and the socially acceptable.  In the sermon, the word “blessed” extols the fortunate condition of persons who are favored with the blessings of God.  The “woes,” addressed as they are presented to the disciples of Jesus, reveals God’s profound displeasure on those so blinded by their present “fortunate” situation that they do not recognize and appreciate the real values of God’s kingdom: the willingness on the part of the poor to believe God’s faithfulness in the words of Jesus.  In both the blessings and woes of people in the present condition of success on one hand, and those being poor, disposed, and outcast on the other, faith tells us the presentation of all these people addressed will be reversed in the future.

Also, in Luke 12:13-34, the parable of the “landowner with the bountiful harvest,” Jesus joined together two specific moral sayings, contrasting individuals whose focus and trust in life were on material possessions as symbolized by the rich landowner of the parable, with those who recognize their complete dependence on God, those whose radical detachment from material possessions symbolized their heavenly treasure (The real values of God’s Kingdom).

In today’s Gospel, Jesus teaches His guests to choose the humble place at the table.  In this way they can avoid the fear of embarrassment that Jesus observed. This parable is more than just a lesson about earthly dinner etiquette.  It is sage advice on how to find your “true place” in the Kingdom of God, and relationships with others.  Jesus advises His hosts not to invite people who would be expected to repay them with an invitation to another greater and more elaborate dinner (the normal process at that time in history).  Jesus encourages them to invite those who could not repay: the poor, the crippled, the lame, and the blind.  This is where real blessings can be found and given!

We are all poor, lame, or blind (either physically or spiritually).  No matter how tough we are, we all want peace, healing, and love.  Jesus wants to shower us with these gifts every time we receive Him in the Holy Eucharist of Communion.  We need to receive His presence in Communion with an admonition and humility, and by reflecting on and saying, “Lord, I am not worthy, but only say the word, and I shall be healed.” (Mt 8:8)

In these four parables I have reflected on today, we are given not only advice on how to approach the future, but also on how to live according to Jesus’ vision of a good, Catholic-Christian society.  Luke’s Gospel also advises us how the Catholic Church must be part of bringing about Jesus’ vision for us.

Trivia time: I purposely said “Catholic-Christian society.”  When you break the words down, it translates into “a ‘universal’ (Catholic) society of ‘little Christ’s’ (Christian)!”

To summarize, we often “negotiate” over various issues in our lives.  Children try to squeeze as much allowance out of their parents as possible at certain times throughout their youth.  Teens vie for the use of the family car, extended curfews, and even permission to go to certain concerts and events.  As adults, we typically negotiate for various monetary and non-monetary compensations in bidding work requirements and expectations.  And, with today’s economic situation, sometimes we even negotiate FOR a job!

Typically, when someone seeks an increase in their income, it is usually attached to an increase in job requirements and/or responsibilities.  In today’s Gospel, Jesus talked about doing good deeds for others and expecting nothing in return.  

How would you feel if you were told to take on responsibilities or a work-load without ever expecting another raise in income or benefits?  Jesus teaches us that it is our duty as his followers, His disciples, to take care of the needs of others and to do so without any financial or compensatory expectations.  

We sometimes fall into the trap of wanting too many things, especially from others.  In the great prayer taught to us by Jesus, the “Our Father,” we pray for “our daily bread.”  This means that we pray for only what we really need in life.

 

“The Our Father”

“Our Father, who art in heaven, hallowed be thy name;
your kingdom come; your will be done on earth as it is in heaven.
Give us this day our daily bread;
and forgive us our trespasses as we forgive those who trespass against us;
and lead us not into temptation, but deliver us from evil.”
 

 

Pax et Bonum
Dan Halley, SFO

 

*****

 

A Franciscan’s Saint of the Day:  Martyrdom of John the Baptist

     

 

The drunken oath of a king with a shallow sense of honor, a seductive dance and the hateful heart of a queen combined to bring about the martyrdom of John the Baptist.  The greatest of prophets suffered the fate of so many Old Testament prophets before him: rejection and martyrdom.  The “voice crying in the desert” did not hesitate to accuse the guilty, did not hesitate to speak the truth.  But why?  What possesses a man that he would give up his very life?

This great religious reformer was sent by God to prepare the people for the Messiah.  His vocation was one of selfless giving. The only power that he claimed was the Spirit of Yahweh.  “I am baptizing you with water, for repentance, but the one who is coming after me is mightier than I.  I am not worthy to carry his sandals.  He will baptize you with the Holy Spirit and fire” (Matthew 3:11).  Scripture tells us that many people followed John looking to him for hope, perhaps in anticipation of some great messianic power.  John never allowed himself the false honor of receiving these people for his own glory.  He knew his calling was one of preparation.  When the time came, he led his disciples to Jesus: “The next day John was there again with two of his disciples, and as he watched Jesus walk by, he said, ‘Behold, the Lamb of God.’  The two disciples heard what he said and followed Jesus” (John 1:35-37).  It is John the Baptist who has pointed the way to Christ.  John’s life and death were a giving over of self for God and other people.  His simple style of life was one of complete detachment from earthly possessions.  His heart was centered on God and the call that he heard from the Spirit of God speaking to his heart.  Confident of God’s grace, he had the courage to speak words of condemnation or repentance, of salvation.

 

Comment:

Each of us has a calling to which we must listen.  No one will ever repeat the mission of John, and yet all of us are called to that very mission.  It is the role of the Christian to witness to Jesus.  Whatever our position in this world, we are called to be disciples of Christ.  By our words and deeds others should realize that we live in the joy of knowing that Jesus is Lord.  We do not have to depend upon our own limited resources, but can draw strength from the vastness of Christ’s saving grace.

Quote:

“So they came to John and said to him, ‘Rabbi, the one who was with you across the Jordan, to whom you testified, here he is baptizing and everyone is coming to him.’  John answered and said, ‘No one can receive anything except what has been given him from heaven.  You yourselves can testify that I said [that] I am not the Messiah, but that I was sent before him. The one who has the bride is the bridegroom; the best man, who stands and listens for him, rejoices greatly at the bridegroom’s voice.  So this joy of mine has been made complete.  He must increase; I must decrease’” (John 3:26–30).

 

Saint of the Day: Lives, Lessons and Feast
By Leonard Foley, O.F.M.;
revised by Pat McCloskey, O.F.M.
(From
http://www.americancatholic.org website)

 

    

Prologue to the Rule of the Secular Franciscan Order (SFO):

 

Chapter 1: Concerning Those Who Do Penance

 

All who love the Lord with their whole heart, with their whole soul and mind, with all their strength (cf. Mk 12:30), and love their neighbors as themselves (cf. Mt 22:39) and hate their bodies with their vices and sins, and receive the Body and Blood of our Lord Jesus Christ, and produce worthy fruits of penance.

Oh, how happy and blessed are these men and women when they do these things and persevere in doing them, because “the spirit of the Lord will rest upon them” (cf. Is 11:2) and he will make “his home and dwelling among them” (cf Jn 14:23), and they are the sons of the heavenly Father (cf. Mt 5:45), whose works they do, and they are the spouses, brothers, and mothers of our Lord Jesus Christ (cf. Mt 12:50).

We are spouses, when by the Holy Spirit the faithful soul is united with our Lord Jesus Christ; we are brothers to him when we fulfill “the will of the Father who is in heaven” (Mt 12:50).

We are mothers, when we carry him in our heart and body (cf. 1 Cor 6:20) through divine love and a pure and sincere conscience; we give birth to him through a holy life which must give life to others by example (cf. Mt 5:16).

Oh, how glorious it is to have a great and Holy Father in heaven! Oh, how glorious it is to have such a beautiful and admirable Spouse, the Holy Paraclete.

Oh, how glorious it is to have such a Brother and such a Son, loved, beloved, humble, peaceful, sweet, lovable, and desirable above all: Our Lord Jesus Christ, who gave up his life for his sheep (cf. Jn 10:15) and prayed to the Father saying:

“Oh, holy Father, protect them with your name (cf. Jn 17:11) whom you gave me out of the world. I entrusted to them the message you entrusted to me and they received it. They have known that in truth I came from you; they have believed that it was you who sent me. For these I pray, not for the world (cf. Jn 17:9). Bless and consecrate them, and I consecrate myself for their sakes. I do not pray for them alone; I pray also for those who will believe in me through their word (cf. Jn 17:20) that they may be holy by being one, as we are (cf. Jn 17:11). And I desire, Father, to have them in my company where I am to see this glory of mine in your kingdom” (cf. Jn 17:6-24).