“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 garment” of 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.

  

“Mercy Me, Please, Mercy Me!” – Matthew 18:21-35†

 

 

Twenty-Fourth Sunday in Ordinary Time

 

 

Today’s Content:

 

• Dan’s Deliberations, Discoveries, & Declarations
• Today in Catholic History
• Quote 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:

 

Today is Patriot’s Day.  Please keep all individuals involved (directly or indirectly) with the evil of terrorism in your prayers today, and every day.  2,977 souls lost to 19 hijackers on four planes.  In addition, 6,294 people were reported to have been treated in area hospitals for injuries related to the 9/11 attacks in New York City.  Individuals from more than 90 countries were directly affected on this ill-fated day.  Please Lord, let us not forget these brave souls, and their sacrifice at the hands of pure evil.

(Information obtained from Wikipedia.)

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Wednesday September 14 is the Feast of the Cross.  According to legends that spread widely throughout Western Europe, the true Cross was discovered in 326 by Saint Helena, the mother of the Roman Emperor Constantine the Great, during a pilgrimage she made to Jerusalem.  The Church of the Holy Sepulcher was then built at the site of the discovery, by order of Helena and Constantine.

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September 14^th It is also a very important day for Franciscans.  It was on this feast that St. Francis of Assisi received the “stigmata”.  During the Lent of 1224, two years before his death, his mind and heart turned frequently to meditate upon the suffering of Christ and His obedience to the Father.  Retreating with Friar Leo into the wilderness, Francis agonized over the great pain that Jesus experienced and thanked our Lord for the supreme sacrifice that He had endured.

On 14 September 1224, in the solitude of prayer on Mount Alverna, while praising God and pouring out his love for Him, Francis beheld the crucified Christ borne aloft by six wings.  In this moment of seraphic ecstasy, he who had sought to imitate Christ in all things, received the marks of his Lord’s crucifixion—the stigmata—on his hands, feet, and side, two years before Sister Death came to him.

And so, when the world was growing cold, Christ renewed the marks of His passion in the flesh of Saint Francis to rekindle our love for God.  By bearing the marks of the crucifixion in his body, Francis experienced an even deeper union with Jesus.  Thus, the God whom Francis had cherished, both as the child of Bethlehem and as the victim at Calvary, brought the Saint into more perfect conformity with His Son.

“Heavenly Father, you gave your servant Francis the grace of intimate union with your crucified Son.  Help us with the cross we bear that, united with you, we too may know the peace and joy that Francis received.  We ask this in Jesus’ Name.  Amen.”

(from the website: http://www.shrinesf.org/francis08.htm)

 

 

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Today in Catholic History:

    

†   506 – The bishops of Visigothic Gaul meet in the Council of Agde.
†   1226 – The Roman Catholic practice of public adoration of the Blessed Sacrament outside of Mass spreads from monasteries to parishes.
†   1279 – Death of Robert Kilwardby, Archbishop of Canterbury (b. c. 1215)
†   1557 – Catholic & Lutheran theology debated in Worm
†   1838 – Birth of John Ireland, American Catholic archbishop (d. 1918)
†   1914 – Birth of Patriarch Pavle, Patriarch of Serbian Orthodox Church
†   1987 – Shoot out at Jean-Bertrand Aristides’ (former Catholic Priest) church in Haiti, 12 die
†   2001 – Coordinated attacks resulting in the collapse or severe damage of several skyscrapers at the World Trade Center in New York City, destruction of the western portion of The Pentagon in Arlington, Virginia, and an intentional passenger airliner crash in Shanksville, Pennsylvania.  Two thirds of rescuers (FD, PD, EMS) in New York were Roman Catholics.
†   2004 – All passengers are killed when a helicopter crashes in the Aegean Sea. Passengers include Patriarch Peter VII of Alexandria and 16 others (including journalists and bishops of the Greek Orthodox Church of Alexandria).
†   Feasts/Memorials: Beheading of John the Baptist in the Eastern Orthodox tradition (Julian Calendar); Feast of Neyrouz, the New Year’s Day in the Coptic calendar

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

 

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Quote of the Day:

 

 

“He that cannot forgive others, breaks the bridge over which he himself must pass if he would reach heaven: for everyone has need to be forgiven.” ~ Thomas Fuller

 

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Today’s reflection is about Jesus teaching that we must forgive one another AS God has forgiven us.

 

 

(NAB Matthew 18:21-35) ²¹Then Peter approaching asked him, “Lord, if my brother sins against me, how often must I forgive him?  As many as seven times?”  ²²Jesus answered, “I say to you, not seven times but seventy-seven times.  ²³That is why the kingdom of heaven may be likened to a king who decided to settle accounts with his servants.  ²⁴When he began the accounting, a debtor was brought before him who owed him a huge amount.  ²⁵Since he had no way of paying it back, his master ordered him to be sold, along with his wife, his children, and all his property, in payment of the debt.  ²⁶At that, the servant fell down, did him homage, and said, ‘Be patient with me, and I will pay you back in full.’  ²⁷Moved with compassion the master of that servant let him go and forgave him the loan.  ²⁸When that servant had left, he found one of his fellow servants who owed him a much smaller amount.  He seized him and started to choke him, demanding, ‘Pay back what you owe.’  ²⁹Falling to his knees, his fellow servant begged him, ‘Be patient with me, and I will pay you back.’  ³⁰But he refused.  Instead, he had him put in prison until he paid back the debt.  ³¹Now when his fellow servants saw what had happened, they were deeply disturbed, and went to their master and reported the whole affair.  ³²His master summoned him and said to him, ‘You wicked servant!  I forgave you your entire debt because you begged me to.  ³³Should you not have had pity on your fellow servant, as I had pity on you?’  ³⁴Then in anger his master handed him over to the torturers until he should pay back the whole debt.  ³⁵So will my heavenly Father do to you, unless each of you forgives his brother from his heart.”

 

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Gospel Reflection:

 

 

Today’s Gospel reading is known as:

“The Parable of the Unforgiving Servant.”

This is the final section (of three) of Jesus’ “Discourse on the Church”, and deals with forgiveness which His disciples are to give to fellow disciples who sin against them.

Today’s Gospel reading directly follows last week’s Gospel in which Jesus taught the disciples how to handle disputes and conflict within the first-century Jewish (predominately) Catholic (Universal) Christian community.  In today’s reading, Peter asks Jesus how many times one should give forgiveness to another.

Jesus also gives a lesson on how mercy and justice go together.  In the Old Covenant, the Old Testament, the prophet “Amos” speaks of God forgiving transgression three times, but warns of God punishing for the fourth:

“For three crimes of …, and now four— I will not take it back.”(see Amos 1:3-13; 2:1-6). 

Peter proposes a reasonable number of times, i.e., perhaps “seven”.  Jesus Christ replies by expanding Peter’s proposal by an “enormous” amount; not just seven times should one forgive, but 77 times (perfectly complete AND completely prefect and complete [will explain a little later]).  Through the parable, we come to understand the depths of God’s mercy toward us and the results of our acceptance of God’s forgiveness.

 

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To the question Peter asks about how often forgiveness is to be granted (verse 21), Jesus answers that it is to be given without limit (verse 22).  He further illustrates His answer with a parable about the unmerciful and unforgiving servant (verses 23–34).  Through this parable, Jesus is warning ALL OF US that His heavenly Father will give those who do not forgive the same treatment as that given to the unmerciful servant (verse 35). 

Matthew 18:21–22 corresponds to Luke 17:4:

“If he wrongs you seven times in one day and returns to you seven times saying, ‘I am sorry,’ you should forgive him.” (Luke 17:4).

However, today’s parable and Jesus’ final warning are distinctive to Matthew’s Gospel.  It is suggested by some biblical scholars that today’s parable did not originally belong to this situation.  This reason is that it really does not deal with repeated forgiveness, which is the point of Peter’s question and Jesus’ reply.

 

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Why does Peter ask Jesus (in verse 21) if he must forgive someone “as many as seven times”?  For part of the answer, let’s look at the meaning of the number seven in Holy Scripture. (Information obtained from http://www.BibleStudy.org.)

Seven, in Hebrew, is “shevah”.  It is from the root, “savah”, meaning to be full or satisfied.  Hence the meaning of the word “seven” is dominated by this root meaning of fullness and complete satisfaction.  On the seventh day God rested from the work of Creation.  His creation was full and complete, and good and perfect.  Nothing could be added to it or taken from it without marring it.  Hence the word, “Shavath”, means to cease, desist, rest, and “Shabbath”, “Sabbath”, is the “day of rest”.  

It is seven, therefore, that impresses (and means) perfection and completeness in connection with which it is used.  It marks off the week of seven days, which, arbitrary as it may seem to be, is universal and immemorial in its observance among all nations, and in all times.  A “Seven Day Week” passes on an eternal “Sabbath-keeping”, which “keeps on” for the people of God in all its everlasting perfection.

 

In the creative works of God, “seven” completes the colors of the spectrum and rainbow; it satisfies in music the notes of the scale. In both, the eighth is only a repetition of the first.

Another meaning of the root, “Savah”, is to swear, or make an oath.  This oath is clear from its first occurrence in Genesis:

“This is why the place is called Beer-sheba; the two of them took an oath there.” (Genesis 21:31),  

in which this oath was based upon the “seven ewe lambs“:

“Abraham also set apart seven ewe lambs of the flock, and Abimelech asked him, ‘What is the purpose of these seven ewe lambs that you have set apart?’  Abraham answered, ‘The seven ewe lambs you shall accept from me that you may be my witness that I dug this well.’ (Genesis 21:28-30),

points to the idea of satisfaction or fullness in an oath.  

 

The Greek translation of “Seventy-seven times” (verse 22) corresponds exactly to a verse in Genesis:

“If Cain is avenged seven times, then Lamech seventy-seven times.” (Genesis 4:24).

There is a probable reference, though by difference, to limitless vengeance implied in the verse relating to “Lamech” in the Genesis text.  However, Jesus’ answer demands “limitless forgiveness” – – Perfectly AND Completely – – on the part of His disciples!!

 

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The “Master” in today’s parable decides to settle accounts with his servants.  We are told that one particular servant owed him an “enormous” sum of money.  Although the servant promises to repay everything, it is unlikely that he would ever be able to repay the debt that he owes.  However, the Master listens to his servant and is moved by the humility of his pleading, and mercifully forgives the entire debt.  

God will settle our account which we have with Him, in the SAME way we settle our accounts with others.  Let us all remember the “Golden Rule”:

“Do to others whatever you would have them do to you.” (Matthew 7:12)

So, how much did this servant owe.  You will be amazed at what I found out about this debt.  A huge amount, per biblical scholars, literally meant, “ten thousand talents” (per NAB footnotes).  The “talent” (A Hebrew coin) was a unit of coinage of high, yet varying value, depending on its metal (gold, silver, copper) and its place of origin.  It is mentioned in the New Testament only in today’s reading, and in the “Parable of the Talents” (cf., Matthew 25:14–30).

To emphasize the worth of a “talent”, it took 8883 denaii (=/-)* to make ONE talent.  One denarius (a Roman coin) was the usual payment for an entire days work.  Thus, ten thousand talents was equivalent to payment for slightly over 204,203 YEARS of work (I assume pre-taxed).  In Jesus’ time, this amount would have been greater than the total revenue of an entire province!  (This “Master” must have been the “Bill Gates” of his day.)  [* per “Talents (Biblical Hebrew) to Denarius (Biblical Roman) Conversion Calculator”]

 

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In those days, justice was swift.  Justice will also be swift at the “Final Judgment” (the Parousia) as well.  At the Parousia, it will be TOO LATE to justify your account; it needs to be taken care of NOW!!

The servant says to his master, “I will pay you back in full” (verse 26).  This is a grossly empty promise, given the size of his “enormous” debt.  As I said a moment ago, there was no probable way he could ever repay such a large amount.

There is no offence which can be done to us that would compare with OUR debt to God the Father!  We have been forgiven a debt way beyond all paying, just like the servant in this reading.  In order to ransom our debt of sin, God the Father gave up His only begotten Son.  And God the Son (Jesus Christ) paid our debt (my debt and your debt!)!  If God forgave each of us our debt to Him, which was (and still is) very great, “enormous” in fact, then we too must forgive others the debt they owe us, completely and perfectly!!

The servant asked for forgiveness, and his “Master” granted his request.  All we have to do is two things.  First, acknowledge our sins and call it by name.  And second, to ask sincerely for forgiveness.  God, our Father, our Master, will certainly grant our personal request as well.  Do not hesitate: go to confession NOW!! – – (PLEASE!)

 

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Rather than displaying gratitude for this forgiveness, the servant confronted a fellow servant who owed him a small debt, a pittance when compared with the amount owed to his Master.  The unmerciful servant refused the pleas of his fellow servant, sending him to prison.

Did this servant show the same kindness and mercy toward another that was shown to him? … NO!!  He “sought out” another who owed him a debt of just a few hundred denarii: “a much smaller amount” (verse 28).  Remember, a denarius was the normal daily wage of a laborer, and the difference between these two debts is enormous.  This comparison (or actually, a lack of comparison due to the enormous difference in amount) signals a lesson in the absurdity and travesty of the conduct from a Catholic Christian who has received a great grace (a beautiful gift) of forgiveness from God the Father, then refuses to forgive the relatively minor offenses done to him by others.

“I wouldn’t do that!” may be your response.  Well, remember this reflection the next time someone does something nice for you, and you repay by ridiculing, slandering, or defaming another only a short time later.  Have you ever received Christ in the Eucharist, and then thought poorly of another in the communion line; or, said (even yelled) a swear word to another while driving home from THAT mass?  Hmm!!

 

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Jesus teaches that one must forgive in order to be forgiven.  If we do not forgive our fellow man we cannot expect God to forgive us.  If we want mercy shown to us, we must be ready to forgive others as God the Father has already forgiven us (Because of Jesus Christ’s redemptive sacrifice, His investment in us.).

Remember, your actions have repercussions.  If you treated others of God creation with disrespect, why would you expect “respect” from God the Creator?  If you disregard others, God will most certainly disregard you as well.  Hmm, think of these words: “disrespect” and “disregard”.  If you “dis-” others, God the Father will “dis-” you as well. 

 

Then, a few other servants tell the merciful Master about the unforgiving actions of his servant.  Then the Master calls his servant to an account; and punishes the “unforgiving servant” because he refused to show the same kind of mercy given to him previously from his Master.  Jesus, in today’s parable, concludes by declaring emphatically that this is how it will be with God the Father toward those who refuse to forgive another.

Just like Santa Claus, God the Father knows who has been “Naughty and Nice”.  He doesn’t need a checklist or a group of “elves” to keep track of our sins and iniquities since they are written on our souls.  Only the Sacrament of Reconciliation (Confession) can wipe the soul totally clean.

 

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The servant’s Master in today’s reading was “dissed” with the servant’s actions towards another as well.  He summoned him, he judged him; and he sentenced him.  It was too late for repaying any debt, any amount.  Since this “sinners’ debt was so great as to be realistically un-payable (verse 34), his punishment would be endless.

Interestingly, in this thought, I find some relative comfort and hope.  If our sins are too great, our reward will obviously be eternal damnation and separation, the ultimate “dis-” appointment.  However, knowing I am not an angelic being (my mother and wife call me a “fallen” angel anyway), I know that a small amount of sin will not permanently separate me from my Lord.  There is hope in knowing that a small amount of sin and iniquities can be purified in “purgatory” prior to ascending to the highest heaven.  There are many references in both the Old and New Testaments to a place we know as “Purgatory”.  Here is just two:

“Amen, I say to you, you will not be released until you have paid the last penny.” (Matthew 5:26)”,

And,

“Nothing unclean will enter it, nor any[one] who does abominable things or tells lies.  Only those will enter whose names are written in the Lamb’s book of life.” (Revelations 21:27).

(Regarding “purgatory”, please review the following: Matthew 5:48, 12:32, 12:36; Hebrew 12:14; James 1:14-15, 3:2; 1 John 5:16-17;  2 Samuel 12:13-14; 2 Maccabees 12:44-46; 1 Corinthians 3:15, 15:29-30; 1 Peter 3:18-20, 4:6; and 2 Timothy 1:16-18.  (If you know of others, please let me know.)

 

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To summarize, God the Father’s forgiveness has already been given to us through Jesus’ Sacrificial investment in me and all of us, through our baptism, and continuing through the special graces of all the Sacraments which perfectly complete and mature us as members of the Catholic Church, God’s family on earth.  Jesus made it very clear that God the Father will also withdraw His mercy and forgiveness at the “Final Judgment” for those who have not imitated His forgiveness by their own actions during their earthly life:

“Be imitators of me, as I am of Christ.” (1 Corinthians 11:1)

 There is an ever-present temptation to quantify forgiveness as Peter tried to do.  But, Jesus’ point is one of forgiveness – – NOT in quantity, (the number of times we extend forgiveness to another) – – but in the quality of attitude, i.e., in perfect and complete mercy (forgiveness) to ALL, even unto our enemies.   

 

In today’s parable, the Master’s forgiveness is analogous to God’s forgiveness toward us.  His forgiveness and mercy should be used to transform us, (inside – outside), helping us to be as forgiving as God the Father is toward us.  The lesson, the moral of the story, is exceptionally clear: If we hoard God’s mercy while showing no mercy to others, we, in fact, forfeit the effects of God’s mercy in our lives.

The Evangelist James says that judgment is without mercy to one who has shown no mercy:

“Judgment is merciless to one who has not shown mercy; mercy triumphs over judgment.”  (James 2:13). 

Mercy is a true gift – – a grace – – offered in a way in which “justice” is not disregarded.  Mercy “seasons” justice as “salt” seasons meat and vegetables, giving them flavor.  Mercy follows justice, and “perfects” it.  Mercy, with justice, is a delightful meal to consume, and is exactly what we obtain with each Eucharistic celebration. 

 

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To conclude, we learned (and continue to learn) to trust God’s mercy and forgiveness through experiencing forgiveness from those closest to us, our family and friends.  Today’s Gospel reminds us that forgiveness is measured by its quality more than its quantity.

Consider times recently when you or another sought the forgiveness of another.  Were any statements made, putting “conditions” on forgiveness, such as “I will do this if you do that” or “I will accept your apology if or when ….”  

Do you sometimes “keep count” or “put conditions” on your forgiveness of another?  Do you find yourself sounding like Peter, concerned with quantity of forgiveness rather than offering forgiveness abundantly and unconditionally? – – rather than offering forgiveness perfectly and completely?  This is something you may be doing without even realizing, so please reflect on your attitude, as well as your behavior when offering forgiveness. 

What does the servant do to make his Master so angry, so “dissed”?  Well, the answer is simple: he refuses to forgive his fellow man’s debt.  Because we have all received God’s forgiveness, God the Father expects that we will also be forgiving toward others.  Do you hold any grudge or resentment towards anyone?  Please, please, PLEASE release these vices, these hindrances, and these malice’s toward others, before it is TOO LATE!!

Jesus’ answer to Peter’s question of how many times to forgive another, at the end of today’s parable, is found in the attitude and intention to forgive, as described in the following words:

“… forgives his brother from his heart” (Matthew 18:35).

Therefore, the number of times we forgive another is, in reality, less important than the depth of our forgiveness.  So, we must forgive one another from the heart, and with unconditional love – – perfectly and completely! – – Because God has forgiven us from His heart, with unconditional love, perfectly and completely – – FIRST!!

 

 

 

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Reflection Prayer:

 

“Our Father”

 

Our Father, Who art in heaven,
Hallowed be Thy Name.
Thy Kingdom come.
Thy 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. Amen.

 

 

 

 

 

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.

 

A second option for the “penitential rite” (the “Confiteor” being the first option) has been revised.  This second form had been little used in recent years.  The second option is presently:

Lord, we have sinned against you:|
Lord, have mercy.
Lord, have mercy.

Lord, show us your mercy and love.
And grant us your salvation.

May almighty God have mercy on us,
forgive us our sins,
and bring us to everlasting life.  Amen.

It will now read as follows:

The priest says, “Have mercy on us, O Lord.”
The people respond, “For we have sinned against you.”
Then the priest says, “Show us, O Lord, your mercy,”
and the people respond, “And grant us your salvation.”

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

 

 

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A Franciscan’s Saint of the Day:  St. Jean-Gabriel Perboyre (1802-1840)

 

A sermon he heard at age 15 inspired today’s saint to become a missionary in China.  There he met a brutal death on a cross for refusing to renounce his faith.

Born in France in 1802, Jean-Gabriel became a Vincentian priest.  He displayed so many gifts and had such fine personal and spiritual qualities that, for a time, his religious order kept him busy closer to home.

He finally received permission to begin his missionary endeavors in 1835.  After a 1,000-mile trip by boat and foot across three provinces, he arrived in central China.  In one early letter written to his community in Paris he described himself as a curious sight: “my head shaved, a long pig-tail, stammering my new languages, eating with chopsticks.”

He soon joined the Vincentians in helping to rescue abandoned Chinese children and in educating them in the Catholic faith.  He was arrested in 1839 under an edict that banned Christianity.  He was tortured and interrogated for months.  Almost one year later he was executed by strangling while hanging on a cross.

St. Jean-Gabriel was canonized by Pope John Paul II in 1996.  Chinese government officials denied permission for any public Mass commemorating the new saint.

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:

 

“Peace”

 

What does the liturgy at Mass mean when it uses the word “Peace” several times before Communion?

Is the “sign of peace” at Mass – only a gesture? … Or, is it a prayer? 

What meanings do I give the “sign of peace” at Mass?

Do we (do I) let Christ “guide our feet into the way of peace”?

How do examples and principles of prominent people (and neighbors) in our lifetime fulfill your call to peace? 

Can you give examples?

 

 

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Secular Franciscan Order (SFO) Rule
Subsection #’s 11 & 12 of 26:

11. Trusting the Father, Christ chose for Himself and His mother a poor and humble life, even though He valued created things attentively and lovingly. Let the Secular Franciscans seek a proper spirit of detachment from temporal goods by simplifying their own material needs. Let them be mindful that according to the gospel they are stewards of the goods received for the benefit of God’s children.

 Thus, in the spirit of the Beatitudes, and as pilgrims and strangers on their way to the home of the Father, they should strive to purify their hearts from every tendency and yearning for possession and power.

 

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12. Witnessing to the good yet to come and obligated to acquire purity of heart because of the vocation they have embraced, they should set themselves free to love God and their brothers and sisters.