Posted on 10/04/2014 8:42:09 PM PDT by Salvation
October 5, 2014
Twenty-seventh Sunday in Ordinary Time
Reading 1 Is 5:1-7
Let me now sing of my friend,
my friend's song concerning his vineyard.
My friend had a vineyard
on a fertile hillside;
he spaded it, cleared it of stones,
and planted the choicest vines;
within it he built a watchtower,
and hewed out a wine press.
Then he looked for the crop of grapes,
but what it yielded was wild grapes.
Now, inhabitants of Jerusalem and people of Judah,
judge between me and my vineyard:
What more was there to do for my vineyard
that I had not done?
Why, when I looked for the crop of grapes,
did it bring forth wild grapes?
Now, I will let you know
what I mean to do with my vineyard:
take away its hedge, give it to grazing,
break through its wall, let it be trampled!
Yes, I will make it a ruin:
it shall not be pruned or hoed,
but overgrown with thorns and briers;
I will command the clouds
not to send rain upon it.
The vineyard of the LORD of hosts is the house of Israel,
and the people of Judah are his cherished plant;
he looked for judgment, but see, bloodshed!
for justice, but hark, the outcry!
Responsorial Psalm Ps 80:9, 12, 13-14, 15-16, 19-20
R/ (Is 5:7a) The vineyard of the Lord is the house of Israel.
A vine from Egypt you transplanted;
you drove away the nations and planted it.
It put forth its foliage to the Sea,
its shoots as far as the River.
R/ The vineyard of the Lord is the house of Israel.
Why have you broken down its walls,
so that every passer-by plucks its fruit,
The boar from the forest lays it waste,
and the beasts of the field feed upon it?
R/ The vineyard of the Lord is the house of Israel.
Once again, O LORD of hosts,
look down from heaven, and see;
take care of this vine,
and protect what your right hand has planted
the son of man whom you yourself made strong.
R/ The vineyard of the Lord is the house of Israel.
Then we will no more withdraw from you;
give us new life, and we will call upon your name.
O LORD, God of hosts, restore us;
if your face shine upon us, then we shall be saved.
R/ The vineyard of the Lord is the house of Israel.
Reading 2 Phil 4:6-9
Brothers and sisters:
Have no anxiety at all, but in everything,
by prayer and petition, with thanksgiving,
make your requests known to God.
Then the peace of God that surpasses all understanding
will guard your hearts and minds in Christ Jesus.
Finally, brothers and sisters,
whatever is true, whatever is honorable,
whatever is just, whatever is pure,
whatever is lovely, whatever is gracious,
if there is any excellence
and if there is anything worthy of praise,
think about these things.
Keep on doing what you have learned and received
and heard and seen in me.
Then the God of peace will be with you.
Gospel Mt 21:33-43
Jesus said to the chief priests and the elders of the people:
"Hear another parable.
There was a landowner who planted a vineyard,
put a hedge around it, dug a wine press in it, and built a tower.
Then he leased it to tenants and went on a journey.
When vintage time drew near,
he sent his servants to the tenants to obtain his produce.
But the tenants seized the servants and one they beat,
another they killed, and a third they stoned.
Again he sent other servants, more numerous than the first ones,
but they treated them in the same way.
Finally, he sent his son to them, thinking,
'They will respect my son.'
But when the tenants saw the son, they said to one another,
'This is the heir.
Come, let us kill him and acquire his inheritance.’
They seized him, threw him out of the vineyard, and killed him.
What will the owner of the vineyard do to those tenants when he comes?"
They answered him,
"He will put those wretched men to a wretched death
and lease his vineyard to other tenants
who will give him the produce at the proper times."
Jesus said to them, "Did you never read in the Scriptures:
The stone that the builders rejected
has become the cornerstone;
by the Lord has this been done,
and it is wonderful in our eyes?
Therefore, I say to you,
the kingdom of God will be taken away from you
and given to a people that will produce its fruit."
There is an urgency and clarity about today’s Gospel that is often lacking in modern Christians, including the clergy. In this Gospel, the message is urgent, provocative, and clear: there is a day of judgment coming for every one of us and we simply must be ready. The message is a sobering one for a modern world that is often dismissive of judgment and certainly of Hell. Yet Jesus says clearly that the Kingdom of God can be taken from us for our refusal to accept its fruits in our life.
Parables used by Jesus to teach on judgment and the reality of Hell are often quite vivid, even shocking in their harsh imagery. They are certainly not stories for the easily offended. And they are also difficult to take for those who have tried to refashion Jesus into a pleasant, affirming sort of fellow rather than the uncompromising prophet and Lord that He is.
No one spoke of Hell more often than Jesus did. Attempting to reconcile these bluntly presented teachings with the God who loves us so, points to the deeper mysteries of justice and mercy and their interaction with human freedom. But this point must be clear: no one loves us more than Jesus does and yet no one spoke of Hell and its certainty more often than Jesus did. No one warned us of judgment and its inescapable consequences more often than did Jesus. Out of love for us, Jesus speaks of death, judgment, Heaven, and Hell. As one who loves us, He wants none of us to be lost. So He warns us; He speaks the truth in love.
Historically, this parable had meaning for the ancient Jews that had already come to pass. God had established and cared for his vine, Israel. He gave them every blessing, having led them out of slavery and established them in the Promised Land. Yet searching for the fruits of righteousness he found little. Then, sending many prophets to warn and call forth those fruits, the prophets were persecuted, rejected, and even murdered. Finally, God sent His Son, but He too was murdered. There comes forth a sentence: He will put those wretched men to a wretched death and lease his vineyard to other tenants who will give him the produce at the proper times … Therefore, I say to you, the Kingdom of God will be taken away from you and given to a people that will produce its fruit. By 70 AD, Jerusalem was destroyed; the Temple was never to be rebuilt.
The Jewish people are not singled out in the Scriptures, for we all, like them, are a vineyard, and if we are not careful, their story will be our own story. We, like the ancients, have a decision to make. Either we accept the offer of the Kingdom and thereby yield to the Lord’s work and bring forth a harvest, or we face judgment for the fact that we have chosen to reject the offer of the Kingdom. God will not force us to accept His Kingship or His Kingdom. We have a choice to make and that choice will be at the heart of the judgment we will face.
Let’s take a closer look at the Gospel and apply it to the vineyard of our lives.
I. THE SOWING – The text says, There was a landowner who planted a vineyard, put a hedge around it, dug a wine press in it, and built a tower. Then he leased it to tenants and went on a journey.
Note the care and providence of the landowner (God) who has given each of us life and every kind of grace. The image of the vineyard indicates that we have the capacity to bear fruit. This signifies the many gifts, talents, and abilities that we have been given by God.
The hedge calls to mind the protection of His grace and mercy. Though the world can be a tempting place, God has put a hedge of protection around us that is sufficient to keep us safe from serious sin, if we accept its power.
But note, too, that a hedge implies limits. And thus God’s protective graces, though sufficient, mean that we must live within limits, within the hedge that keeps the wild animals of temptation from devouring the fruits of our vine.
The tower is symbolic of the Church, which stands guard like a watchman warning of dangers to us who live within the boundaries of the hedge. And the tower (the Church) is also standing forth as a sign of contradiction to the hostile world outside, which seeks to devour the fruit of the vineyard.
That the landowner leases the the vineyard is a reminder that we are not our own; we have been purchased at great cost. God and God alone created all these things we call our own. We are but stewards, even of our very lives. We belong to God and must render an account and show forth fruits as we shall next see.
But this point must be emphasized: God has given us great care; He has given us His grace, His mercy, His very self. As the text from Isaiah says, What more was there to do for my vineyard that I had not done? God loves us and does not want us to be lost. He gives us every grace and mercy we need to make it. The Lord says, As surely as I live, declares the Sovereign LORD, I take no pleasure in the death of the wicked, but rather that they turn from their ways and live. Turn! Turn from your evil ways! Why will you die, O house of Israel? (Ez 33:11) This must be emphasized before we grumble too quickly about the subsequent judgment that comes. God offers every possible grace to save us. It is up to us to accept or reject the help.
II. THE SEEKING - The text says, When vintage time drew near, he sent his servants to the tenants to obtain his produce.
There come moments in our lives when God looks for fruits. Remember that He is the owner and the fruits are rightfully His. He has done everything to bring forth the fruit and now deserves to see the produce of His grace in the vineyard of our life, which is His own.
And what fruits does the Lord seek? The values and fruits of the Kingdom: faith, justice, mercy, peace, forgiveness, chastity, faithfulness, generosity, love of the poor, love of one’s family and friends, even love of one’s enemy, kindness, truth, sincerity, courage to speak the truth and witness to the faith, and an evangelical spirit.
Note, too, that the text says he sends servants to obtain the produce. Here also is evidence of God’s mercy. Historically, God’s “servants” were the prophets. And God sent the prophets not only to bring forth the harvest of justice, but also to remind, clarify, and apply God’s Word and warn sinners. God patiently sent many generations of prophets to help Israel.
It is the same for us. God sends us many prophets to remind, clarify, apply, and warn. Perhaps they are priests or religious, parents, catechists, teachers, or role models. But they are all part of God’s plan to warn us to bear fruit and to help call forth and obtain some of those very fruits for God. Each in his own way says, as St. Paul did in today’s second reading, Whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is gracious, if there is any excellence and if there is anything worthy of praise, think about these things. Keep on doing what you have learned and received and heard and seen in me (Phil 4:8-9).
Yes, God seeks fruits, and rightfully so. And He sends His servants, the prophets, to help call them forth in us.
III. THE SINNING – The text says, But the tenants seized the servants and one they beat, another they killed, and a third they stoned. Again he sent other servants, more numerous than the first ones, but they treated them in the same way. Finally, he sent his son to them, thinking, ‘They will respect my son.’ But when the tenants saw the son, they said to one another, ‘This is the heir. Come, let us kill him and acquire his inheritance.’ They seized him, threw him out of the vineyard, and killed him.
Thus, despite all God has done by sending His servants, the prophets, the tenants reject them all, and with increasing vehemence. Their hearts grow harder. The landowner (God) even goes so far to demonstrate his love and his will to save, that he sends his own son. But they drag him outside the vineyard and kill him. Yes, Jesus died outside the city gates, murdered for seeking the fruit of faith from the tenants of the vineyard.
And what of us? There are too many who reject God’s prophets. They do so with growing vehemence and abusive treatment. Many today despise the Church, despise the Scriptures, despise fathers, mothers, friends, and Christians in general who seek to clarify and apply God’s Word and to warn of the need to be ready. It is quite possible that, for any of us, repeated resistance can cause a hardening of the heart to set in. In the end, there are some, in fact many according to Jesus, who effectively kill the life of God within them and utterly reject the Kingdom of God and its values. They do not want to live lives that show forth forgiveness, mercy, love of enemies, chastity, justice, love of the poor, generosity, kindness, and witness to the Lord and the truth.
We ought to be very sober as there are many, many today who are like this. Some have merely drifted away and are indifferent. (Some, we must say, have been hurt or are struggling to believe, but at least they remain open.) Still others are passionate in their hatred for the Church, Scripture, and anything to do with God, and they explicitly reject many, if not most of the kingdom values listed above. We must be urgent to continue in our attempt to reach them, as we shall see.
IV. THE SENTENCE - The text says, What will the owner of the vineyard do to those tenants when he comes? They answered him, ‘He will put those wretched men to a wretched death and lease his vineyard to other tenants who will give him the produce at the proper times.’ Therefore, I say to you, the kingdom of God will be taken away from you and given to a people that will produce its fruit.
Here then is the sentence: if you don’t want the Kingdom, you don’t have to have it. At one level, it would seem to us that everyone wants the Kingdom, i.e., everyone who has any faith in God at all wants to go to Heaven. But what is Heaven? It is the fullness of the Kingdom of God. It is not just a place of our making. It is that place where the will of God, where the Kingdom’s values are in full flower. But as we have seen, there are many who do not want to live chastely, do not want to forgive, do not want to be generous to and love the poor, do not want God or anyone else at the center, do not want to worship God.
Self exclusion - Having rejected the Kingdom’s values, and having rejected the prophets who warned them, many simply exclude themselves from the Kingdom. God will not force the Kingdom on anyone. If you don’t want it, even after God’s grace and mercy and His pleading through the prophets, you don’t have to have it. It will be taken from you and given to those who do want it and appreciate its help.
The existence of Hell is rooted essentially in God’s respect for our freedom, for we have been called to love. But love must be free, not compelled. Hence, Hell has to be. It is the “alternative arrangement” that others make for themselves in their rejection of the Kingdom of God. At some point, God calls the question, and at death our decision is forever fixed.
Yes, Hell and the judgment that precedes it, are clearly taught here and in many other places by Jesus (e.g., Matt 23:33; Lk 16:23; Mk 43:47; Matt 5:29; Matt 10:28; Matt 18:9; Matt 5:22; Matt 11:23; Matt 7:23; Matt 25:41; Mk 9:48; Luke 13:23; Rev 22:15; and many, many more). This is taught by a Lord who loves us and wants to save us, but who is also well aware of our stubborn and stiff-necked ways.
What is a healthy response to this teaching? To work earnestly for the salvation of souls, beginning with our own. Nothing has so destroyed evangelization and missionary activity as the modern notion that everyone goes to Heaven. Nothing has so destroyed any zeal for the moral life or hunger for the Sacraments, prayer, and Scripture. And nothing is so contrary to Scripture as the dismissal of Hell and the notion that all are going to Heaven.
But rather than panic or despair, we ought to get to work and be more urgent in our quest to win souls for Christ. Who is it that the Lord wants you to work with to draw back to Him? Pray and ask Him, “Who, Lord?” The Lord does not want any to be lost. But, as of old, He still sends His prophets (this means you) to draw back anyone who will listen. Will you work for the Lord? Will you work for souls? For there is a day of judgment looming and we must be made ready for it by the Lord. Will you be urgent about it, for yourself and others?
Photo Credit: Jean-Yves Roure
This video features the words of an old spiritual: Sinner please don’t let this harvest pass, and die and lose your soul at last. I made this video more than a year ago and in it there is a picture of Fr. John Corapi preaching. Since I made it long before his recent “troubles,” please do not attribute any implication from me by its inclusion; it is simply indicative of the “age” of the video.
27th Sunday in Ordinary Time
Reading I: Isaiah 5:1-7 II: Philipians 4:6-9
33 "Hear another parable. There was a householder who planted a vineyard, and set a hedge around it, and dug a wine press in it, and built a tower, and let it out to tenants, and went into another country.
34 When the season of fruit drew near, he sent his servants to the tenants, to get his fruit;
35 and the tenants took his servants and beat one, killed another, and stoned another.
36 Again he sent other servants, more than the first; and they did the same to them.
37 Afterward he sent his son to them, saying, 'They will respect my son.'
38 But when the tenants saw the son, they said to themselves, 'This is the heir; come, let us kill him and have his inheritance.'
39 And they took him and cast him out of the vineyard, and killed him.
40 When therefore the owner of the vineyard comes, what will he do to those tenants?"
41 They said to him, "He will put those wretches to a miserable death, and let out the vineyard to other tenants who will give him the fruits in their seasons."
42 Jesus said to them, "Have you never read in the scriptures: 'The very stone which the builders rejected has become the head of the corner; this was the Lord's doing, and it is marvelous in our eyes'?
43 Therefore I tell you, the kingdom of God will be taken away from you and given to a nation producing the fruits of it."
Bad religious and political leaders, who refuse to do the will of God, will be punished and replaced
-- Saint Faustina Kowalska from her diary
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The Angel of the Lord declared to Mary:
Behold the handmaid of the Lord: Be it done unto me according to Thy word.
And the Word was made Flesh: And dwelt among us.
Amen. |
Saint Mary Faustina Kowalska
October 5th
from Vatican website
"What a paradise it is for a soul when the heart knows itself to be so loved by God" (St. Faustina - Notebook VI, 1756)
***
St. Faustina was born on August 25, 1905 in Glogowiec in Poland of a poor and religious family of peasants, the third of ten children. She was baptized with the name Helena. From a very tender age she stood out because of her love of prayer, work, obedience, and also her sensitivity to the poor. At the age of nine she made her first Holy Communion living this moment very profoundly in her awareness of the presence of the Divine Guest within her soul. She attended school for three years. At the age of sixteen she left home and went to work as a housekeeper in order to find the means of supporting herself and of helping her parents.
At the age of seven she had already felt the first stirrings of a religious vocation. After finishing school, she wanted to enter the convent but her parents would not give her permission. Called during a vision of the Suffering Christ, on August 1, 1925 she entered the Congregation of the Sisters of Our Lady of Mercy and took the name Sister Mary Faustina. She lived in the Congregation for thirteen years and lived in several religious houses. She worked as a cook, gardener and porter.
Externally nothing revealed her rich mystical interior life. She zealously performed her tasks and faithfully observed the rule of religious life. She was recollected and at the same time very natural, serene and full of kindness and disinterested love for her neighbor. Although her life was apparently insignificant, monotonous and dull, she hid within herself an extraordinary union with God.
It is the mystery of the Mercy of God which she contemplated in the word of God as well as in the everyday activities of her life that forms the basis of her spirituality. The process of contemplating and getting to know the mystery of God's mercy helped develop within Sr. Mary Faustina the attitude of child-like trust in God as well as mercy toward the neighbors. O my Jesus, each of Your saints reflects one of Your virtues; I desire to reflect Your compassionate heart, full of mercy; I want to glorify it. Let Your mercy, O Jesus, be impressed upon my heart and soul like a seal, and this will be my badge in this and the future life (Diary 1242). Sister Faustina was a faithful daughter of the Church which she loved like a Mother and a Mystic Body of Jesus Christ. Conscious of her role in the Church, she cooperated with God's mercy in the task of saving lost souls. At the specific request of and following the example of the Lord Jesus, she made a sacrifice of her own life for this very goal. In her spiritual life she also distinguished herself with a love of the Eucharist and a deep devotion to the Mother of Mercy.
The mission of Sister Mary Faustina consists in 3 tasks:
reminding the world of the truth of our faith revealed in the Holy Scripture about the merciful love of God toward every human being.
Entreating God's mercy for the whole world and particularly for sinners, among others through the practice of new forms of devotion to the Divine Mercy presented by the Lord Jesus, such as: the veneration of the image of the Divine Mercy with the inscription: Jesus, I Trust in You, the feast of the Divine Mercy celebrated on the first Sunday after Easter, chaplet to the Divine Mercy and prayer at the Hour of Mercy (3 p.m.). The Lord Jesus attached great promises to the above forms of devotion, provided one entrusted one's life to God and practiced active love of one's neighbor.
The third task in Sr. Mary Faustina's mission consists in initiating the apostolic movement of the Divine Mercy which undertakes the task of proclaiming and entreating God's mercy for the world and strives for Christian perfection, following the precepts laid down by the Blessed Sr. Mary Faustina. The precepts in question require the faithful to display an attitude of child-like trust in God which expresses itself in fulfilling His will, as well as in the attitude of mercy toward one's neighbors. Today, this movement within the Church involves millions of people throughout the world; it comprises religious congregations, lay institutes, religious, brotherhoods, associations, various communities of apostles of the Divine Mercy, as well as individual people who take up the tasks which the Lord Jesus communicated to them through Sr. Mary Faustina.
Sister Mary Faustina, consumed by tuberculosis and by innumerable sufferings which she accepted as a voluntary sacrifice for sinners, died in Krakow at the age of just thirty three on October 5, 1938 with a reputation for spiritual maturity and a mystical union with God. The reputation of the holiness of her life grew as did the cult to the Divine Mercy and the graces she obtained from God through her intercession. In the years 1965-67, the investigative Process into her life and heroic virtues was undertaken in Krakow and in the year 1968, the Beatification Process was initiated in Rome. The latter came to an end in December 1992. On April 18, 1993 our Holy Father John Paul II raised Sister Faustina to the glory of the altars.
Principle Source: http://www.vatican.va/news_services/liturgy/documents/ns_lit_doc_20000430_faustina_en.html
Homily of the Holy Father
HOMILY OF THE HOLY FATHER
MASS IN ST PETER'S SQUARE FOR THE CANONIZATION
OF SR MARY FAUSTINA KOWALSKA
Sunday, April 30, 2000
1. "Confitemini Domino quoniam bonus, quoniam in saeculum misericordia eius"; "Give thanks to the Lord for he is good; his steadfast love endures for ever" (Ps 118: 1). So the Church sings on the Octave of Easter, as if receiving from Christ's lips these words of the Psalm; from the lips of the risen Christ, who bears the great message of divine mercy and entrusts its ministry to the Apostles in the Upper Room: "Peace be with you. As the Father has sent me, even so I send you.... Receive the Holy Spirit. If you forgive the sins of any, they are forgiven; if you retain the sins of any, they are retained" (Jn 20: 21-23).
Before speaking these words, Jesus shows his hands and his side. He points, that is, to the wounds of the Passion, especially the wound in his heart, the source from which flows the great wave of mercy poured out on humanity. From that heart Sr Faustina Kowalska, the blessed whom from now on we will call a saint, will see two rays of light shining from that heart and illuminating the world: "The two rays", Jesus himself explained to her one day, "represent blood and water" (Diary, Libreria Editrice Vaticana, p. 132).
2. Blood and water! We immediately think of the testimony given by the Evangelist John, who, when a solider on Calvary pierced Christ's side with his spear, sees blood and water flowing from it (cf. Jn 19: 34). Moreover, if the blood recalls the sacrifice of the Cross and the gift of the Eucharist, the water, in Johannine symbolism, represents not only Baptism but also the gift of the Holy Spirit (cf. Jn 3: 5; 4: 14; 7: 37-39).
Divine Mercy reaches human beings through the heart of Christ crucified: "My daughter, say that I am love and mercy personified", Jesus will ask Sr Faustina (Diary, p. 374). Christ pours out this mercy on humanity though the sending of the Spirit who, in the Trinity, is the Person-Love. And is not mercy love's "second name" (cf. Dives in misericordia, n. 7), understood in its deepest and most tender aspect, in its ability to take upon itself the burden of any need and, especially, in its immense capacity for forgiveness?
Today my joy is truly great in presenting the life and witness of Sr Faustina Kowalska to the whole Church as a gift of God for our time. By divine Providence, the life of this humble daughter of Poland was completely linked with the history of the 20th century, the century we have just left behind. In fact, it was between the First and Second World Wars that Christ entrusted his message of mercy to her. Those who remember, who were witnesses and participants in the events of those years and the horrible sufferings they caused for millions of people, know well how necessary was the message of mercy.
Jesus told Sr Faustina: "Humanity will not find peace until it turns trustfully to divine mercy" (Diary, p. 132). Through the work of the Polish religious, this message has become linked for ever to the 20th century, the last of the second millennium and the bridge to the third. It is not a new message but can be considered a gift of special enlightenment that helps us to relive the Gospel of Easter more intensely, to offer it as a ray of light to the men and women of our time.
3. What will the years ahead bring us? What will man's future on earth be like? We are not given to know. However, it is certain that in addition to new progress there will unfortunately be no lack of painful experiences. But the light of divine mercy, which the Lord in a way wished to return to the world through Sr Faustina's charism, will illumine the way for the men and women of the third millennium.
However, as the Apostles once did, today too humanity must welcome into the upper room of history the risen Christ, who shows the wounds of his Crucifixion and repeats: Peace be with you! Humanity must let itself be touched and pervaded by the Spirit given to it by the risen Christ. It is the Spirit who heals the wounds of the heart, pulls down the barriers that separate us from God and divide us from one another, and at the same time, restores the joy of the Father's love and of fraternal unity.
4. It is important then that we accept the whole message that comes to us from the word of God on this Second Sunday of Easter, which from now on throughout the Church will be called "Divine Mercy Sunday". In the various readings, the liturgy seems to indicate the path of mercy which, while re-establishing the relationship of each person with God, also creates new relations of fraternal solidarity among human beings. Christ has taught us that "man not only receives and experiences the mercy of God, but is also called "to practise mercy' towards others: "Blessed are the merciful, for they shall obtain mercy' (Mt 5: 7)" (Dives et misericordia, n. 14). He also showed us the many paths of mercy, which not only forgives sins but reaches out to all human needs. Jesus bent over every kind of human poverty, material and spiritual.
His message of mercy continues to reach us through his hands held out to suffering man. This is how Sr Faustina saw him and proclaimed him to people on all the continents when, hidden in her convent at £agiewniki in Kraków, she made her life a hymn to mercy: Misericordias Domini in aeternum cantabo.
5. Sr Faustina's canonization has a particular eloquence: by this act I intend today to pass this message on to the new millennium. I pass it on to all people, so that they will learn to know ever better the true face of God and the true face of their brethren.
In fact, love of God and love of one's brothers and sisters are inseparable, as the First Letter of John has reminded us: "By this we know that we love the children of God, when we love God and obey his commandments" (5: 2). Here the Apostle reminds us of the truth of love, showing us its measure and criterion in the observance of the commandments.
It is not easy to love with a deep love, which lies in the authentic gift of self. This love can only be learned by penetrating the mystery of God's love. Looking at him, being one with his fatherly heart, we are able to look with new eyes at our brothers and sisters, with an attitude of unselfishness and solidarity, of generosity and forgiveness. All this is mercy!
To the extent that humanity penetrates the mystery of this merciful gaze, it will seem possible to fulfil the ideal we heard in today's first reading: "The community of believers were of one heart and one mind. None of them ever claimed anything as his own; rather everything was held in common" (Acts 4: 32). Here mercy gave form to human relations and community life; it constituted the basis for the sharing of goods. This led to the spiritual and corporal "works of mercy". Here mercy became a concrete way of being "neighbor" to one's neediest brothers and sisters.
6. Sr Faustina Kowalska wrote in her Diary: "I feel tremendous pain when I see the sufferings of my neighbours. All my neighbours' sufferings reverberate in my own heart; I carry their anguish in my heart in such a way that it even physically destroys me. I would like all their sorrows to fall upon me, in order to relieve my neighbour" (Diary, p. 365). This is the degree of compassion to which love leads, when it takes the love of God as its measure!
It is this love which must inspire humanity today, if it is to face the crisis of the meaning of life, the challenges of the most diverse needs and, especially, the duty to defend the dignity of every human person. Thus the message of divine mercy is also implicitly a message about the value of every human being. Each person is precious in God's eyes; Christ gave his life for each one; to everyone the Father gives his Spirit and offers intimacy.
7. This consoling message is addressed above all to those who, afflicted by a particularly harsh trial or crushed by the weight of the sins they committed, have lost all confidence in life and are tempted to give in to despair. To them the gentle face of Christ is offered; those rays from his heart touch them and shine upon them, warm them, show them the way and fill them with hope. How many souls have been consoled by the prayer "Jesus, I trust in you", which Providence intimated through Sr Faustina! This simple act of abandonment to Jesus dispels the thickest clouds and lets a ray of light penetrate every life. Jezu, ufam tobie.
8. Misericordias Domini in aeternum cantabo (Ps 88 [89]: 2). Let us too, the pilgrim Church, join our voice to the voice of Mary most holy, "Mother of Mercy", to the voice of this new saint who sings of mercy with all God's friends in the heavenly Jerusalem.
And you, Faustina, a gift of God to our time, a gift from the land of Poland to the whole Church, obtain for us an awareness of the depth of divine mercy; help us to have a living experience of it and to bear witness to it among our brothers and sisters. May your message of light and hope spread throughout the world, spurring sinners to conversion, calming rivalries and hatred and opening individuals and nations to the practice of brotherhood. Today, fixing our gaze with you on the face of the risen Christ, let us make our own your prayer of trusting abandonment and say with firm hope: Christ Jesus, I trust in you! Jezu, ufam tobie!
Regina Caeli Message, Eucharistic Celebration for the Repose of the Soul of Pope John Paul II, Feast of the Divine Mercy, Second Sunday of Easter, April 3, 2005.
Icon of St. Faustina Kowalska written by Marek Czarnecki of Seraphic Restorations in Avon, Conn.
Through the mediation of St. Faustina Kowalska (1905-38), Jesus has given us a teaching on God's mercy, and a new form of devotion known as the Divine Mercy. The devotion centers on veneration of the image of the merciful Jesus. The image was described by the Lord to Sister Faustina, a Polish nun, and then painted by her. The Divine Mercy devotion includes recitation of the Chaplet of Divine Mercy, celebration of the feast of Divine Mercy the first Sunday after Easter, and keeping holy the hour of Christs death.
On Sept. 13, 1935, in Vilnius (now the capital of Lithuania), Jesus "dictated" the words of the Chaplet of Divine Mercy to Sister Faustina. It is important to note that this took place after a vision of an angel, "the executor of Divine wrath," during which the mystic nun, terrified, began to "implore God for the world with words heard interiorly." This was recorded in her diary, Divine Mercy in My Soul (I, 196-197) [Stockbridge, Mass.: Marians of the Immaculate Conception, 2001; subsequent quotes are also from this source]. The next day Christ taught Sister Faustina to pray the chaplet, which she called "the prayer that serves to appease the wrath of God" (I, 197).
Saint Faustina, a Doctor of the Church? [Catholic Caucus]
Tender Mercies: The Story of St. Faustina Kowalska and Divine Mercy Sunday
Divine Mercy Sunday - message from Saint Faustina Kowalska and link to JPII
75th Anniversary of the appearance of Jesus to St. Faustina to prepare world for 2nd Coming
Divine Mercy
The Message of Divine Mercy
Divine Mercy
Chaplet of Divine Mercy
A New Doctor of the Church? (Why St. Faustina Deserves This Rare Honor and Title)
Miracle Cure Brings Sainthood to Polish Nun (Divine Mercy)
Inculturation at Papal Masses; next, Poland and St. Faustina
Blessed Francis Xavier Seelos
October 5th
FRANCESCO SAVERIO SEELOS
(1819-1867)
Francis Xavier Seelos, one of 12 children born to Mang and Frances Schwarzenbach Seelos, entered the world on January 11, 1819, in Fussen (Bavaria, Germany). He was baptized on the same day in the parish church of Saint Mang where his father, after having been a textile merchant, would, in 1830, become the sacristan.
Having completed his primary education in 1831, he expressed a desire to become a priest and, with the encouragement of his Pastor, he attended middle school at the Institute of Saint Stephen in Augsburg. Receiving his diploma in 1839, he went on to the University in Munich, Bavaria, where he completed his studies in Philosophy.
He then began to study theology in preparation to enter the seminary where he was admitted on September 19, 1842.
It was during this time that through his acquaintance with the missionaries of the Congregation of the Most Holy Redeemer, he came to know both the charism of the Institute, founded to evangelize the most abandoned, and its apostolic works, especially those among the immigrants in the United States of America.
Moved by a profound apostolic zeal and deeply touched by the letters published in the Catholic newspaper Sion, from the Redemptorist missionaries describing the lack of spiritual care for the thousands of German speaking immigrants, Seelos decided to enter the Congregation, asking to be allowed to work as a missionary in the United States.
Receiving the necessary approval on November 22, 1842, he sailed the following March 17, from the port of Le Havre, France, arriving in New York on April 20, 1843.
On December 22, 1844, after having completed his theological studies and novitiate, Seelos was ordained a Priest in the Redemptorist Church of St. James in Baltimore, Maryland, U.S.A.
A few months after his ordination, he was transferred to St. Philomena's Parish in Pittsburgh, Pennsylvania, where he remained nine years. His first six years there were spent as assistant pastor with St. John Neumann, who was also the superior of the Redemptorist community. The remaining three years, Francis Seelos served as superior of that same community. It was during these years that he was appointed Master of Novices for the Redemptorists.
In addition to his work as assistant pastor, Seelos, together with Neumann, dedicated himself to preaching missions. Regarding his relationship with St. John Neumann, Seelos said: "He has introduced me to the active life" and, "he has guided me as spiritual director and confessor".
His availability and innate kindness in understanding and responding to the needs of the faithful, quickly made him well known as an expert confessor and spiritual director so much so that people came to him even from neighboring towns.
In both Baltimore and Pittsburgh, Seelos made Confession become, rather than a torment, the locus of a life-giving experience of an encounter with Christ Patient and Merciful. His confessional was open to all: "I hear confessions in German, English, French, of Whites and of Blacks".
The faithful described him as the missionary with the constant smile on his lips and a generous heart, especially towards the needy and the marginalized.
It is no coincidence that in Pittsburgh, after his death, the people began to attribute to his intercession many favors received.
Faithful to the Redemptorist charism, he practiced a simple life style and a simple manner of expressing himself. The themes of his preaching, rich in biblical content, were always heard and understood even by the simplest people. A constant endeavor in his pastoral activity was instructing the little children in the faith. He not only favored this ministry, he held it as fundamental for the growth of the Christian community in the Parish.
In 1854, he was transferred from Pittsburgh, to a number of cities in the state of Maryland: Baltimore, then Cumberland in1857, and to Annapolis (1862), all the while engaged in Parish ministry.
In Cumberland and Annapolis, he also served in the formation of future Redemptorists as Prefect of Students. Even in this post, he was true to his character remaining always the kind and happy pastor, always prudently attentive to the needs of his students and conscientious of their doctrinal formation. Above all, he strove to instill in these future Redemptorist missionaries the enthusiasm, the spirit of sacrifice and apostolic zeal for the spiritual and temporal welfare of the people.
In 1860, His Excellency Michael O'Connor, Bishop of Pittsburgh, upon leaving his diocese, recommended Father Seelos as the Priest most qualified to succeed him. Francis Seelos wrote Pope Paul IX explaining his inadequacy to accept such a responsibility and asking " to be liberated from this calamity". He was overjoyed when another Priest was named Bishop of Pittsburgh.
Following the outbreak of the Civil War in the United States, new laws were enacted in 1863 which required every able bodied male to make himself available for military duty. Seelos, as Superior of the Redemptorist seminary, traveled to Washington to meet with President Abraham Lincoln and ask him to exempt the Redemptorist seminarians from military service. Lincoln, according to Seelos himself, was not only extremely receptive of the petition, but promised to do everything in his power to bring it about. In fact, the students were exempted from going off to war.
Relieved from his office as Prefect of Students because, according to a zealous confrere, he was too obliging and not severe enough with the seminarians, from 1863 to 1866 he dedicated himself to the life of an itinerant missionary preaching in English and German in the states of Connecticut, Illinois, Michigan, Missouri, New Jersey, New York, Ohio, Pennsylvania, Rhode Island and Wisconsin.
After a brief period of parish ministry in Detroit, Michigan, he was assigned in 1866 to the Redemptorist community in New Orleans, Louisiana. Here also, as pastor of the of the Assumption, he was known as a pastor who was joyously available to his faithful and singularly concerned for the poorest and the most abandoned. As in other cities, his prayers were considered very powerful in obtaining favors from God.
In God's plan, however, his ministry in New Orleans was destined to be brief. In the month of September, exhausted from visiting and caring for the victims of Yellow Fever, he contracted the dreaded disease. After several weeks of patiently enduring his illness, he passed on to eternal life on October 4, 1867, at the age of 48 years and 9 months.
O God, who made your Priest Blessed Francis Xavier Seelos
outstanding in love,
that he might proclaim the mysteries of redemption
and comfort those in affliction,
grant, by his intercession,
that we may work zealously for your glory
and for the salvation of mankind.
Through our Lord Jesus Christ, your Son,
who lives and reigns with you in the unity of the Holy Spirit,
one God, for ever and ever.
for more information on the Optional Memorial go to the USCCB website - http://www.usccb.org/about/divine-worship/liturgical-calendar/blessed-francis-xavier-seelos.cfm
More information about Blessed Francis Xavier Seelos can be found at http://www.seelos.org/
Also see Saint John Paul II's Homily for the Beautification -
Matthew | |||
English: Douay-Rheims | Latin: Vulgata Clementina | Greek NT: Byzantine/Majority Text (2000) | |
Matthew 21 |
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33. | Hear ye another parable. There was a man an householder, who planted a vineyard, and made a hedge round about it, and dug in it a press, and built a tower, and let it out to husbandmen; and went into a strange country. | Aliam parabolam audite : Homo erat paterfamilias, qui plantavit vineam, et sepem circumdedit ei, et fodit in ea torcular, et ædificavit turrim, et locavit eam agricolis, et peregre profectus est. | αλλην παραβολην ακουσατε ανθρωπος [τις] ην οικοδεσποτης οστις εφυτευσεν αμπελωνα και φραγμον αυτω περιεθηκεν και ωρυξεν εν αυτω ληνον και ωκοδομησεν πυργον και εξεδοτο αυτον γεωργοις και απεδημησεν |
34. | And when the time of the fruits drew nigh, he sent his servants to the husbandmen that they might receive the fruits thereof. | Cum autem tempus fructuum appropinquasset, misit servos suos ad agricolas, ut acciperent fructus ejus. | οτε δε ηγγισεν ο καιρος των καρπων απεστειλεν τους δουλους αυτου προς τους γεωργους λαβειν τους καρπους αυτου |
35. | And the husbandmen laying hands on his servants, beat one, and killed another, and stoned another. | Et agricolæ, apprehensis servis ejus, alium ceciderunt, alium occiderunt, alium vero lapidaverunt. | και λαβοντες οι γεωργοι τους δουλους αυτου ον μεν εδειραν ον δε απεκτειναν ον δε ελιθοβολησαν |
36. | Again he sent other servants more than the former; and they did to them in like manner. | Iterum misit alios servos plures prioribus, et fecerunt illis similiter. | παλιν απεστειλεν αλλους δουλους πλειονας των πρωτων και εποιησαν αυτοις ωσαυτως |
37. | And last of all he sent to them his son, saying: They will reverence my son. | Novissime autem misit ad eos filium suum, dicens : Verebuntur filium meum. | υστερον δε απεστειλεν προς αυτους τον υιον αυτου λεγων εντραπησονται τον υιον μου |
38. | But the husbandmen seeing the son, said among themselves: This is the heir: come, let us kill him, and we shall have his inheritance. | Agricolæ autem videntes filium dixerunt intra se : Hic est hæres, venite, occidamus eum, et habebimus hæreditatem ejus. | οι δε γεωργοι ιδοντες τον υιον ειπον εν εαυτοις ουτος εστιν ο κληρονομος δευτε αποκτεινωμεν αυτον και κατασχωμεν την κληρονομιαν αυτου |
39. | And taking him, they cast him forth out of the vineyard, and killed him. | Et apprehensum eum ejecerunt extra vineam, et occiderunt. | και λαβοντες αυτον εξεβαλον εξω του αμπελωνος και απεκτειναν |
40. | When therefore the lord of the vineyard shall come, what will he do to those husbandmen? | Cum ergo venerit dominus vineæ, quid faciet agricolis illis ? | οταν ουν ελθη ο κυριος του αμπελωνος τι ποιησει τοις γεωργοις εκεινοις |
41. | They say to him: He will bring those evil men to an evil end; and will let out his vineyard to other husbandmen, that shall render him the fruit in due season. | Aiunt illi : Malos male perdet : et vineam suam locabit aliis agricolis, qui reddant ei fructum temporibus suis. | λεγουσιν αυτω κακους κακως απολεσει αυτους και τον αμπελωνα εκδωσεται αλλοις γεωργοις οιτινες αποδωσουσιν αυτω τους καρπους εν τοις καιροις αυτων |
42. | Jesus saith to them: Have you never read in the Scriptures: The stone which the builders rejected, the same is become the head of the corner? By the Lord this has been done; and it is wonderful in our eyes. | Dicit illis Jesus : Numquam legistis in Scripturis : Lapidem quem reprobaverunt ædificantes, hic factus est in caput anguli : a Domino factum est istud, et est mirabile in oculis nostris ? | λεγει αυτοις ο ιησους ουδεποτε ανεγνωτε εν ταις γραφαις λιθον ον απεδοκιμασαν οι οικοδομουντες ουτος εγενηθη εις κεφαλην γωνιας παρα κυριου εγενετο αυτη και εστιν θαυμαστη εν οφθαλμοις ημων |
43. | Therefore I say to you, that the kingdom of God shall be taken from you, and shall be given to a nation yielding the fruits thereof. | Ideo dico vobis, quia auferetur a vobis regnum Dei, et dabitur genti facienti fructus ejus. | δια τουτο λεγω υμιν οτι αρθησεται αφ υμων η βασιλεια του θεου και δοθησεται εθνει ποιουντι τους καρπους αυτης |
bfl
Sunday, October 5
Liturgical Color: Green
Today is the optional memorial of St.
Faustina. St. Faustina developed a deep
spiritual life arising from her strong
devotion to the Blessed Sacrament and
Our Lady. She died in 1938 and was
canonized 62 years later in 2000.
Why is prayer sometimes a struggle?
The spiritual masters of all times have described growth in faith and in love for God as a spiritual, life-and-death combat. The battlefield is man's interior life. The Christian's weapon is prayer. We can allow ourselves be defeated by our selfishness and lose ourselves over worthless things or we can win God. Often someone who wants to pray must first conquer his lack of will power. Even the Desert Fathers were acquainted with spiritual sluggishness ("acedia"). Reluctance to seek God is a big problem in the spiritual life. The spirit of the times sees no point in praying, and our full calendars leave no room for it. Then there is the battle against the tempter, who will try anything to keep a person from devoting himself to God. If God did not want us to find our way to him in prayer, we would not win the battle.
Is prayer not just a sort of conversation with yourself?
The distinctive feature about prayer is precisely the fact that one goes from Me to You, from self-centeredness to radical openness. Someone who is really praying can experience the fact that God speaks and that often he does not speak as we expect and would like. Those who are experienced in prayer report that a person very often comes out of a prayer session different from the way he went in. Sometimes expectations are met: you are sad and find consolation; you lack confidence and receive new strength. It can also happen, though, that you would like to forget pressures but are made even more uneasy; that you would like to be left in peace and instead receive an assignment. A real encounter with God - the kind that occurs again and again in prayer can shatter our preconceptions about both God and prayer.
(YOUCAT questions 505-506)
Dig Deeper: CCC section (2725-2734) and other references here.
Part 4: Christian Prayer (2558 - 2865)
Section 1: Prayer in the Christian Life (2558 - 2758)
Chapter 3: The Life of Prayer (2697 - 2758)
Article 2: The Battle of Prayer (2725 - 2745)
Prayer is both a gift of grace and a determined response on our part. It always presupposes effort. The great figures of prayer of the Old Covenant before Christ, as well as the Mother of God, the saints, and he himself, all teach us this: prayer is a battle. Against whom? Against ourselves and against the wiles of the tempter who does all he can to turn man away from prayer, away from union with God. We pray as we live, because we live as we pray. If we do not want to act habitually according to the Spirit of Christ, neither can we pray habitually in his name. The "spiritual battle" of the Christian's new life is inseparable from the battle of prayer.
I. OBJECTIONS TO PRAYER ⇡
In the battle of prayer, we must face in ourselves and around us erroneous notions of prayer. Some people view prayer as a simple psychological activity, others as an effort of concentration to reach a mental void. Still others reduce prayer to ritual words and postures. Many Christians unconsciously regard prayer as an occupation that is incompatible with all the other things they have to do: they "don't have the time." Those who seek God by prayer are quickly discouraged because they do not know that prayer comes also from the Holy Spirit and not from themselves alone.
We must also face the fact that certain attitudes deriving from the mentality of "this present world" can penetrate our lives if we are not vigilant. For example, some would have it that only that is true which can be verified by reason and science; yet prayer is a mystery that overflows both our conscious and unconscious lives. Others overly prize production and profit; thus prayer, being unproductive, is useless. Still others exalt sensuality and comfort as the criteria of the true, the good, and the beautiful; whereas prayer, the "love of beauty" (philokalia), is caught up in the glory of the living and true God. Finally, some see prayer as a flight from the world in reaction against activism; but in fact, Christian prayer is neither an escape from reality nor a divorce from life.
Finally, our battle has to confront what we experience as failure in prayer: discouragement during periods of dryness; sadness that, because we have "great possessions,"15 we have not given all to the Lord; disappointment over not being heard according to our own will; wounded pride, stiffened by the indignity that is ours as sinners; our resistance to the idea that prayer is a free and unmerited gift; and so forth. The conclusion is always the same: what good does it do to pray? To overcome these obstacles, we must battle to gain humility, trust, and perseverance.
15.
Cf. Mk 10:22.
II. HUMBLE VIGILANCE OF HEART ⇡
Facing difficulties in prayer ⇡
The habitual difficulty in prayer is distraction. It can affect words and their meaning in vocal prayer; it can concern, more profoundly, him to whom we are praying, in vocal prayer (liturgical or personal), meditation, and contemplative prayer. To set about hunting down distractions would be to fall into their trap, when all that is necessary is to turn back to our heart: for a distraction reveals to us what we are attached to, and this humble awareness before the Lord should awaken our preferential love for him and lead us resolutely to offer him our heart to be purified. Therein lies the battle, the choice of which master to serve.16
16.
Cf. Mt 6:21,24.
In positive terms, the battle against the possessive and dominating self requires vigilance, sobriety of heart. When Jesus insists on vigilance, he always relates it to himself, to his coming on the last day and every day: today. The bridegroom comes in the middle of the night; the light that must not be extinguished is that of faith: "'Come,' my heart says, 'seek his face!'"17
17.
Another difficulty, especially for those who sincerely want to pray, is dryness. Dryness belongs to contemplative prayer when the heart is separated from God, with no taste for thoughts, memories, and feelings, even spiritual ones. This is the moment of sheer faith clinging faithfully to Jesus in his agony and in his tomb. "Unless a grain of wheat falls into the earth and dies, it remains alone; but if dies, it bears much fruit."18 If dryness is due to the lack of roots, because the word has fallen on rocky soil, the battle requires conversion.19
18.
19.
Cf. Lk 8:6,13.
Facing temptations in prayer ⇡
The most common yet most hidden temptation is our lack of faith. It expresses itself less by declared incredulity than by our actual preferences. When we begin to pray, a thousand labors or cares thought to be urgent vie for priority; once again, it is the moment of truth for the heart: what is its real love? Sometimes we turn to the Lord as a last resort, but do we really believe he is? Sometimes we enlist the Lord as an ally, but our heart remains presumptuous. In each case, our lack of faith reveals that we do not yet share in the disposition of a humble heart: "Apart from me, you can do nothing."20
20.
Another temptation, to which presumption opens the gate, is acedia. The spiritual writers understand by this a form of depression due to lax ascetical practice, decreasing vigilance, carelessness of heart. "The spirit indeed is willing, but the flesh is weak."21 The greater the height, the harder the fall. Painful as discouragement is, it is the reverse of presumption. The humble are not surprised by their distress; it leads them to trust more, to hold fast in constancy.
21.
III. FILIAL TRUST ⇡
Filial trust is tested it proves itself in tribulation.22 The principal difficulty concerns the prayer of petition, for oneself or for others in intercession. Some even stop praying because they think their petition is not heard. Here two questions should be asked: Why do we think our petition has not been heard? How is our prayer heard, how is it "efficacious"?
22.
Cf. Rom 5:3-5.
Daily Readings for:October 05, 2014
(Readings on USCCB website)
Collect: Almighty ever-living God, who in the abundance of your kindness surpass the merits and the desires of those who entreat you, pour out your mercy upon us to pardon what conscience dreads and to give what prayer does not dare to ask. Through our Lord Jesus Christ, your Son, who lives and reigns with you in the unity of the Holy Spirit, one God, for ever and ever.
RECIPES
ACTIVITIES
o Parents are the First Teachers
PRAYERS
o Married Couple's Prayer to the Sacred Heart
o Book of Blessings: Blessing Before and After Meals: Ordinary Time (2nd Plan)
LIBRARY
o Christian Marriage: a Covenant of Love and Life | Cardinal Bernard Law
o The Vocation of Marriage in God's Plan | Cardinal J. Francis Stafford D.D.
· Ordinary Time: October 5th
· Twenty-Seventh Sunday of Ordinary Time
Old Calendar: Seventeenth Sunday after Pentecost
Jesus said to them, "Did you never read in the Scriptures: The stone that the builders rejected has become the cornerstone; by the Lord has this been done, and it is wonderful in our eyes? Therefore, I say to you, the kingdom of God will be taken away from you and given to a people that will produce its fruit" (Mt 21:42-43).
The feast of St. Faustina, which is ordinarily celebrated today, is superseded by the Sunday liturgy.
Click here for commentary on the readings in the Extraordinary Form of the Roman Rite.
Sunday Readings
The first reading is taken from the Book of the Prophet Isaiah 5:1-7. Under the image of a wine-grower who had done everything he could to make his vineyard fertile and productive, the prophet describes God's care for and interest in his Chosen People.
The second reading is from the Letter of St. Paul to the Philippians 4:6-9. St. Paul is encouraging his converts to put their full trust in God.
The Gospel is from Matthew 21:33-43. There are two leading thoughts that come to the mind of any true believer on hearing this parable: the infinite goodness, patience and mercy of God in His dealings with mankind, and the unsounded depths of wickedness and ingratitude to which men can sink. To His Chosen People of the Old Testament, God had given a fertile and fully-equipped vineyard — His revelation, His protection, a homeland of their own in Canaan, and all this in order to prepare them for the future Messiah, who would bring them an eternal home in God's own Kingdom. All He asked in return was their cooperation.
But they had other plans; they wanted their kingdom on earth. Yet God was patient with them; again and again He pardoned their infidelities. He sent them prophet after prophet to recall them to their senses, but they maltreated these messengers of God and refused to heed their warnings.
Then "the fullness of time" came and He sent His divine Son on earth in human form. He took His human nature from one of their race, lived among them and preached His gospel of love and peace to them. He tried to soften their hard hearts, and made them the final offer of the Father's mercy and pardon. But instead of accepting God's offer of mercy the chief priests and elders only made it an occasion of an even greater sin. To their crimes of infidelity and injustice they added the murder of God's Messiah and Son.
In God's plan of love and mercy the tragedy of Calvary turned out to be the great "triumph of failure." That death brought life to the world and opened the gates of God's eternal kingdom for all nations and races. The Gentiles rallied around the standard of Christ. A new vineyard was set up in which all men could work for their Father in heaven and for their own eternal interests.
We Christians today are the successors of the first Gentile followers of Christ. We too have been called to work in God's vineyard. Are we working honestly and devotedly? Are we producing the grapes and the wine that our divine Master expects of us? If our answer is "yes, I am living a true Christian life, I am working for God's honor and glory and for my own eternal salvation," then we can say a heartfelt "thank you" to our merciful Father, and ask him to keep us ever on this right path. But if our answer is "no," then let us pay heed to today's lesson. What happened to the chief priests and elders can and will happen to unfaithful Christians if they persevere in their infidelity and disobedience. But we can still put ourselves right with God. Let us do it today — tomorrow may be too late.
Excerpted from The Sunday Readings by Fr. Kevin O'Sullivan, O.F.M.
27th Sunday in Ordinary Time
Think about these things. (Philippians 4:8)
When you begin taking piano lessons, you begin by finding middle C. Then you learn how to read the notes on a page and how each note corresponds to a key on the piano. Then you learn how to look at the music and pay attention to your fingers at the same time.
But as you practice, something remarkable happens. You learn how to play by instinct. You don$B!G(Jt have to keep looking down at the keyboard because your fingers know where to go. You even get to the point of playing without any sheet music because you have memorized everything!
This is how St. Paul teaches us in today$B!G(Js second reading. He describes a way of life that is based on faith in Christ and openness to the Holy Spirit, and he gives us a step-by-step way of living it out. He tells us, $B!H(JWhatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is gracious $B!D(J think about these things$B!I(J (Philippians 4:8).
As a master builder, Paul$B!G(Js teaching method is like the piano teacher$B!G(Js. First, you set out your plan for how you will think, just as a piano student learns the keys. Then, you try your best to carry out that plan, just as a piano student practices a song over and over. And finally, as you do, virtues like purity, truthfulness, justice, and charity become your natural way of acting. You won$B!G(Jt need to think about them as much because practice has made them a part of who you are.
So make a plan. Every day think about how you can be more generous to your spouse or more forgiving to a co-worker. Think about how you can live a more honorable life—free from deceit, manipulation, and moodiness. Think about these things, then try your best to live them out. Jesus will bless your efforts. Eventually, you won$B!G(Jt have to think about them anymore. You$B!G(Jll be doing them!
$B!H(JHoly Spirit, teach me how to take on the character of Christ.$B!I(J
Isaiah 5:1-7; Psalm 80:9, 12-16, 19-20; Matthew 21:33-43
(Isaiah 5:1-7; Psalm 80:9,12-16,19-20; Philippians 4:6-9; Matthew 21:33-43)
1. In the first reading, the Lord reminds us of how much he has cared for his people, and how he longs for us to bear fruit in our lives. The Lord also invites us to $B!H(Jjudge$B!I(J the fruits of our life and determine what needs to be done to bear more fruit. What areas in your life (is there at least one) do you believe the Lord wants you to focus on to bear more fruit? How will you do this?
2. The responsorial psalm continues the metaphor of the vineyard and the vine and the psalmist prays that the Lord would restore his vineyard and give it new life. As $B!H(Jtemples of the Holy Spirit$B!I(J (1 Corinthians 6:19) and $B!H(Jliving sacrifices$B!I(J (Romans 12:1), perhaps, the Lord is inviting us to the Sacrament of Reconciliation to continue this restoration process? How important is this wonderful sacrament of God$B!G(Js forgiveness and mercy in your life?
3. After having been asked to consider our lives and its fruit, the second reading reminds us that the grace and power to bear more fruit comes from God. The reading begins by telling us not to be anxious and that, if we pray and petition the Lord, the peace of God will guard our hearts and minds. What are the areas in life where you long for more of God$B!G(Js peace? How can you more fully integrate prayers and petitions to God for this peace as part of your personal times of prayer?
4. In the Gospel, Jesus repeats the story of the vineyard. All the readings are asking us to take very seriously the question of bearing fruit for the Lord, and not just for ourselves. What are the sacrifices the Lord may be asking you to make to be more fruitful in your life for him? What are you willing to do as a disciple of Christ to help your parish be a (Jmore productive and fruitful vineyard?(J
5. Jesus also expands on the Gospel story by telling us just how far the landowner (God) will go to help the vines produce: he even sends his own son to die! How often during an average day do you turn to the Lord to reflect on his great love and mercy, and what he has done so that you could have eternal life with him? How often should you? What are the obstacles that keep you from doing this? What steps can you take to make the Lord a greater part of your day?
6. The meditation encourages us to make a plan each day to respond to the words in the second reading (Philippians 6:8-9), that is, to $B!H(Jthink about$B!I(J those things that are $B!H(Jtrue,$B!I(J $B!H(Jhonourable,$B!I(J $B!H(Jjust,$B!I(J $B!H(Jpure,$B!I(J $B!H(Jpleasing,$B!I(J $B!H(Jcommendable,$B!I(J and anything that is of $B!H(Jexcellence$B!I(J and $B!H(Jworthy of praise.$B!I(J Here is the suggested plan: $B!H(JEvery day think about how you can be more generous to your spouse or more forgiving to a co-worker. Think about how you can live a more honorable life$B!>(Jfree from deceit, manipulation, and moodiness. Think about these things, then try your best to live them out. Jesus will bless your efforts.$B!I(J What do you think will be the fruit of doing such a plan each day? Are you willing to experiment with doing this each day? If not why not?
7. Take some time now to pray and ask the Lord for the grace to take on his character. Use the prayer at the end of the meditation as the starting point.
THE VINEYARD OF THE LORD
(A biblical reflection on the 27th ORDINARY SUNDAY, 5 October 2014)
Gospel Reading: Matthew 21:33-43
First Reading: Isaiah 5:1-7; Psalms: Psalm 80:9,12-16,19-20; Second Reading: Philippians 4:6-9
The Scripture Text
Hear another parable. There was a householder who planted a vineyard, and set a hedge around it, and dug a wine press in it, and built a tower, and let it out to tenants, and went into another country. When the season of fruit drew near, he sent his servants to the tenants, to get his fruit; and the tenants took his servants and beat one, killed another, and stoned another. Again he sent other servants, more than the first; and they did the same to them. Afterward he sent his son to them, saying, They will respect my son. But when the tenants saw the son, they said to themselves, This is the heir; come, let us kill him and have his inheritance. And they took him and cast him out of the vineyard, and killed him. When therefore the owner of the vineyard comes, what will he do to those tenants? They said to Him, He will put those wretches to a miserable death, and let out the vineyard to other tenants who will give him the fruits in their seasons.
Jesus said to them, Have you never read in the scriptures: The very stone which the builders rejected has become the head of the corner; this was the Lords doing, and it is marvelous in our eyes? Therefore I tell you, the kingdom of God will be taken away from you and given to a nation producing the fruits of it. (Matthew 21:33-43 RSV)
Adapting the image of a vineyard that the prophet Isaiah used (Isaiah 5:1-7), Jesus aimed a parable directly at the religious leaders who had been hounding Him since the start of His ministry. Jesus made it clear that these enemies of His were guiding Gods people (the vineyard) for their own benefit rather than leading them to God (the householder). He told them that as a consequence, the people were not bearing the kind of fruit they were created to bear. And whats worse, these leaders were closing the people off from Gods Son, Jesus.
We might use this biblical image of the vineyard to reflect on the way that misguided attitudes can take possession of our minds and hinder our ability to bring forth the fruit of love, justice, and mercy that our Father is looking for from us. The landowners expectations of a fruitful harvest were dashed because his vineyard was occupied by hostile tenants. Similarly, if we give room to hostile tenants like selfishness, anxiety, or resentment, well find it harder to maintain the freedom and light hearts that should be the hallmark of the children of God.
Have we (you and I) perhaps picked up some of the moral relativism or sexual permissiveness that are rife in our modern culture? Has the barrage of daily, nonstop news made us feel hopeless or even numb to the suffering in the world? No wonder it can feel next to impossible to hold on to our faith!
The good news is that God has spared no expense to free us from these negative influences. Every day, Jesus wants to expel these usurpers from our minds and establish His Kingdom within us. But He wont do it alone. He calls us to place our faith in His victory over sin and death. He calls us to trust in Him and obey His commandments. Surrendering ourselves to Jesus is not an unhealthy loss of control but a regaining of control. Why? Because as Gods love permeates our lives, our minds are filled with all that is true, honorable, upright and pure, good and praiseworthy (Philippians 4:8). And when our minds are filled with Gods goodness, we will bear loads of fruit for His Kingdom.
Short Prayer: Lord Jesus, I yield to You and ask You to drive out all that is opposed to Your Kingdom. I want to bear the fruit for which You have made me. Amen.
Daily Marriage Tip for October 5, 2014:
By the Lord has this been done, and it is wonderful in our eyes. (Mt 21:42) Do we recognize the wonderful works of the Lord in our lives and marriage? Give thanks to God for the gift of your life and your spouse.
October 5, 2014
Opening Prayer
First Reading:
Isaiah 5:1-7Psalm:
80:9,12-16,19-20Second Reading: Philippians 4:6-9
Gospel Reading: Matthew 21:33-43
QUESTIONS:
Catechism of the Catholic Church: §§ 443, 755756
If we are trying to have Christ as our king we must be consistent. We must start by giving him our heart. Not to do that and still talk about the kingdom of Christ would be completely hollow.
- -St Josemaria Escriva
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