Twenty-eighth Sunday in Ordinary Time: October 13, 2019
 

INGRATITUDE AND GRATITUDE

 
In both the Old testament and the New Testaments, God laments over man’s ingratitude. “Hear, o heavens, and listen, O earth, for the LORD speaks: Sons have I raised and reared, but they have disowned me! An ox knows the owner, and an ass, it’s master’s manger; but Israel does not know, my people have not understood. Ah! Sinful nation, people laden with wickedness, evil race, corrupt children! They have forsaken the LORD, spurned the Holy One of Israel and apostatized” (Is 1:2-4 ). “He came to what was his own, but his own people did not accept him” (Jn 1:11). Hence, the Word of God invites us to be thankful. At the tomb of Lazarus, Jesus raised his eyes and said, “Father, I thank you for hearing me” (Jn 11:41). St. Paul advises us : “Give thanks always and for everything in the name of our Lord Jesus Christ to God the Father” (Eph 5:20). “And whatever you do in word or in need, do everything in the name of the Lord Jesus, giving thanks to God the Father through him” (Col 3:17). Psalms 107:1 advises us: “Give thanks to the LORD Who is good, Whose love endures forever!” The medieval Christian mystic, Meister Eckhart, suggests that if the only prayer we say is “Thank You,” that would suffice.

THE PARABLE OF THE UNDER-APPRECIATED SERVANT

This parable teaches that faith requires action. It also gives us a lesson in theological Humility, reminding us that, as followers of Jesus, we are God’s servants. This becomes evident in the parable about the master who expects his servant to carry out his orders. When the servant returns from working in the fields, he also has housework to do. His master does not feel indebted to his servant for his fidelity in doing what is all part of his duty. In the same manner, the Apostles, and we, are expected to carry out the orders Jesus gives us. They, and we, are the servants of the Gospel.  So, we can never feel that we have worked “enough.” We must regard ourselves as God’s servants, as did Jesus who came "not to be served, but to serve” (Mt 20:28). Service to God and neighbor is a voluntary or free act which springs from a generous and merciful heart. It is a sacred duty which we do to God. When we serve the poor, we are simply serving, at the Lord’s Table and waiting on Him while he eats and drinks. As we work for the Lord, he works in us . “We are servants and deserve no credits” is the correct translation. The Greek original suggests that these servants should not expect anything further, that is, they should not be looking for special attention or approval. We must also realize that our ability to lead a good life, to love other people, and to serve God is not our doing. These things come from our relationship with God. Even when we forgive others, it is by the grace of God through Faith. He is our source of power, and without His help we are useless servants.

WHY PUNISH THE INNOCENT?

Naturally, we are tempted to ask the question, why was the rich man punished? He did not drive out either the poor beggar or the stray dogs from the front of his door nor prevent either from sharing the discarded crumbs and leftovers from his table. The Fathers of the Church find three culpable omissions in the rich man in the parable. a) He neglected the poor beggar at his door by not helping him to treat his illness or giving him  a small house to live in. b) He ignored the scrolls of Sacred Scriptures kept on his table reminding him of God’s commandment in the book of Leviticus (15: 7-11) “Don’t deny help to the poor. Be liberal in helping the widows and the homeless.” c) He led a life of luxury and self-indulgence totally ignoring the poor people around him, with Cain’s attitude: “Am I the keeper of my brother?” It is not wrong to be rich, but it is wrong not to share our blessings with our less fortunate brothers and sisters.

INVEST TEMPORAL GOODS TO ACQUIRE ETERNAL WELFARE

Jesus reminds us that earthly resources will eventually run out. Hence, our material possessions should be used for the good of others, to cement friendships wherein lie the real and permanent values of life. This can be done in two ways: a) In regard to eternity. It was a Jewish belief that charity given to the poor would stand to a man’s credit in the world to come. A man’s true wealth consisted, not in what he owned, but in what he gave away. The right use of wealth, according to Jesus in the Gospel of St. Luke, is to help the poor, the hungry, and the starving. That is the way that we make friends with God and please God according to today’s gospel text. There are many people who live a life of generosity. There are many people in the Catholic Church who understand that God has given us wealth so that we can be generous to the needy, the poor and the starving. Thus, many of us are making wise investments for the future. b) In regard to this world. A man can use his wealth not only to make life easier and comfortable for himself, but also for his fellow man. Perhaps he will fund scholarships for students or give to charitable organizations and missionary endeavors. There are a million possibilities.

THE PARABLES OF A LOVING AND FORGIVING FATHER

In the first two readings, we are shown a God seeking sinners, and in the third we see a God forgiving and receiving sinners. As a group, the parables tell us about God’s generosity in seeking and receiving the sinner and the joy of the sinner in being received by a forgiving and loving God. All three parables of St. Luke chapter 15 end with a party or a celebration of the finding. Since the self-righteous Pharisees, who accused Jesus of befriending publicans and sinners, could not believe that God would be delighted at the conversion of sinners, Jesus told them the parable of the lost sheep and the shepherd’s joy on its discovery, the parable of the lost coin and the woman’s joy when she found it, and the parable of the lost and returned son and the Father’s joy. Besides presenting a God who is patiently waiting for the return of the sinners, ready to pardon them, these parables teach us God’s infinite love and mercy. These three parables defend Jesus’ alliance with sinners and respond to the criticism by certain Pharisees and Scribes of Jesus’ frequent practice of eating with and welcoming tax collectors and sinners and of his receptivity to the lost among God’s people.

FOUR MOST IMPORTANT CONDITIONS FOR TRUE DISCIPLESHIP

IMPORTANCE OF HUMILITY

When God became man, He chose to occupy the lowest possible seat. St. Paul described in Phil 2:7-8, the six steps in humility that God took in coming to this earth. “Jesus emptied himself, taking the form of a slave, coming in human likeness, and found in human appearance, he humbled himself, becoming obedient to death, even death on a cross.”Humility was Jesus’ favorite theme . “Everyone who exalts himself will be humbled, but the one who humbles himself will be exalted” (Lk 14:11); "Whoever humbles himself like a child is the greatest in the kingdom of God” (Mt 18:4); “Learn from me, for I am meek and humble of heart” (Mt 11:29).Humility is a strange phenomenon. As a rule, when we discover we have it, we lose it. Humility is like a rare flower---put it on display, and it instantly wilts and loses its fragrance! St. Augustine said: “Humility is so necessary for Christian perfection that among all the ways to reach perfection, humility is first, humility is second, and humility is third.” He added, Humility makes men angels, and pride makes angels devils.” St. Bernard declared: ”Pride sends man from the highest elevation to the lowest abyss, but humility raises him from the lowest abyss to the highest elevation.”

“ARE YOU SAVED?”

When the questioner asked Jesus “How many will be saved?” he was assuming that salvation of God’s chosen people was virtually guaranteed, provided they kept the Law. In other words, the kingdom of God was reserved for the Jews alone, and gentiles would be shut out. The Jewish catechism,  Mishnah,taught:  “All Israelites have a share in the world to come.”But the author of the Apocalypse of Ezra declared,  “this age the Most High has made for the many, but the age to come for a few(4 Ezra 8:1). Hence Jesus’ answer must have come as a shock. Jesus affirms that God wants all persons to enjoy eternal life with Him. But he stresses the need for constant fidelity and vigilance throughout our lives. Thus, Jesus reminds us that, even though God wants all of us to be saved, we all need to work at it. Entry into God’s kingdom is not automatically granted, based purely on religious faith and nationality, so we cannot presume on God’s mercy and do nothing by way of response to God’s invitation. What Jesus is saying is that salvation is not guaranteed for anyone. ”Outside the Church, there is no salvation’ was a rallying cry for centuries. But Jesus declares that nobody can claim that he is “saved,” possessing a “visa” to heaven. How many will be saved in the end is a decision that rests with God, and depends on whether His justice or His mercy finally prevails. Jesus came to bring God’s love and freedom to the whole world. The message of the Gospel is that there is not a single person, not a single people, nation, race or class, which will be excluded from experiencing the love and liberation that God offers. Hence, the role of Christian community, from the beginning until now has been, first and foremost, to proclaim to the whole world the Good News of God’s love for the world, and then  to show this Good News to be real, reflected in the loving, sharing and serving lives of individual Christians. So, to be “saved” means to live and to die in a close relationship with God and with others.

 

“I HAVE TO SET THE EARTH ON FIRE.”

In the Bible, fire is sometimes symbolic of purification (Num 31:23, Ez 22:19-22), and, more often, is associated with God’s judgment (Judith 16:17; Is 66:16; Am 7:4; 2Pet 3:7). The image of fire is also used to symbolize God’s glory (Ez 14:13), His protective presence (2Kg 6:17), His holiness (Deut 4:24), His righteous judgment (Zach 13:9), and His wrath against sin (Is 66:15-16). The image of fire is also used of the Holy Spirit (Mt 3:11 and Acts 2:3). Fire has many characteristics: it warms, purifies, refines, transforms, and burns. As a purifying force, fire burns up what is useless and refines what is impure besides giving warmth and energy. Elijah brought the fire of judgment on the prophets of Baal (1Kg 28:36-40) and the soldiers of King Ahaziah (2Kg 1:10-14). John the Baptist promises that Jesus  “will baptize you with the Holy Spirit and fire”(Mt 3:11), and that promise was fulfilled at Pentecost. James and John wanted to call down fire from heaven upon the Samaritans who rejected Jesus, but Jesus would not permit it (Lk 9:54). We are also reminded of the prophet’s words,  “For he is like a refiner’s fire…”(Mal 3:2). The fire burns hot, removing impurities and leaving only that which is desirable. These meanings suggest that the fire which Jesus brings will consume or purify the world. However, it is also possible that he means that his baptism will be a baptism of fire. In the Aramaic language the word translated as “earth” can also mean “earth-oven,” the common stove in Mediterranean villages, heated by burning dried and salted camel-dung patties. The salt is the dried camel dung acted as a catalyst keeping fire burning for a long time giving intense heat. In that sense, Jesus acts as a catalyst in his believers’ life.

RELATIONSHIP WITH GOD BY GRACE

Jesus tells us what our real treasure should be and how we may keep it safe. The treasure God offers is of far greater value and is more secure than any earthly treasure. Nevertheless, it is possible for us to lose this treasure if we do not guard it carefully. The treasure is the relationship with him which the Lord offers us in his promise of eternal life. But this treasure can be stolen by the devil or lost by a lack of vigilance in the midst of our temptations. Jesus uses two comparisons to explain the nature of vigilance required for us. We must be ready for action like an oriental servant and trimmed for service like an oil lamp. The long flowing robes worn by people of the day were hindrance to work. When a man prepared himself to work, he gathered up his robes under his girdle in order to leave himself free for activity. The reference to fastened belts and lamps burning ready also recalled the preparedness for action which was legislated for Israel in the Passover ritual. Just as the Israelites were to be ready to pass from slavery to freedom, so were the disciples to live in a state of alertness in order to recognize and accept the Passover from sin and death to forgiveness and life which Jesus offered. The eastern lamp was like a cotton wick floating in a vessel of oil. The wick had to be kept trimmed at all times and the lamp replenished with oil. Otherwise the light would go out. What Jesus teaches us through these comparisons is that our relationship with God the Father must be constantly replenished by our prayers, our sacramental life, the reading of the Holy Scriptures and acts of charity. Since the Lord is committed to us in a covenant of unbreakable love and fidelity, we must respond with equal commitment, no matter how difficult it may be. Fortunately, God gives us the grace and strength to remain faithful, and He will reward our faithfulness.

VANITY OF VANITIES

The book of Ecclesiastes (also called Qoheleth) is the most pessimistic and cynical book in the whole Bible. The author claims that  “he has seen all things that are done under the sun”and found them to be  “a chase after the wind”(Ecclesiastes 1:14). He expresses a ruthlessly honest pessimism about the prospects for finding happiness in the greedy acquisition of earthly goods, because the greedy hoarder leaves everything behind at his death and his heir may squander his hard earned wealth. Even while he is alive, wealth and power give man worry and sleeplessness.  “All his days sorrow and grief are his occupation, even at night his mind is not at rest”(Ecclesiastes 2:23). Hence greed and selfishness are not worth the effort. Thus, the statement , “vanity of vanities, all things are vanity!”(Ecclesiastes 1:2), is a blunt summation of Qoheleth’s disturbingly candid skepticism, underscoring the transitory and fleeting character of life. According to an old legend, Alexander the Great (365-323 BC), commanded that when he died and was carried forth to his grave, his hands should not be wrapped in the burial clothes, as was the custom, but should be left outside so that all might see them, and might see also, that they are empty. In the brief span of his thirty-three years, Alexander has conquered and possessed the riches of an empire that extended from Greece to India. Yet in death, his hands were empty, none of his wealth could survive the passage through death.

SOME MISCONCEPTIONS ABOUT PRAYER

Prayer is not putting coins in a vending machine called God to give whatever we wish. We must not look upon God as a sort of genie who grants all our requests. God is our loving “Father” who knows what to give, when to give and how to give. This includes not only our daily bread but also our spiritual needs. Prayer is a relationship—an intimate, loving, caring, parent-child relationship. The Greek text means: “Ask and you will receive something good,”—not just whatever we ask for. The New Testament Greek also instructs us, “ask and keep on asking…seek and keep on seeking…knock and keep on knocking.” Hence, we are to be persistent, declaring our trusting faith and dependence on God. One thing that is sometimes overlooked is about intercessory prayer. One friend goes to another friend on behalf of someone else. A colleague asked C. S. Lewis if he really thought he could change God with his prayer for the cure of his wife’s cancer. Lewis replied: “Prayer does not change God; it changes me.”

WHAT ARE OUR PRIORITIES?

The episode as given in this week’s gospel reading is intended to teach us how we should set our priorities. Traditionally, the gospel story is interpreted to mean that the quiet life of contemplation and prayer led by monks and nuns and personified in Mary, is superior to a busy life of activity and action, personified in Martha. Jesus did not intend to belittle Martha and her activity, but rather to show that hearing the word of God is the foundation of all action, and that the word of God must permeate all other concerns. The highest priority must be given to listening to the word. Prayer and actions must be continuous, complementary and mutually dependent. Prayer without action is sterile, and action without prayer is empty. We are expected to be ”contemplative in cation” because only those who listen carefully to the Word of God know how to behave in the way God wants, when they show deep concern for the well-being of other people. That is why Jesus reminds Martha that proper service for him is attention to his instruction, not just an elaborate provision for his physical needs. Mary shows her love for the Lord by listening to him. Jesus in fact, needed Mary and Martha to keep him company and listen to him because he was preparing to face the cross.

ARE WE GOOD NEIGHBORS?

A good neighbor does not say, “I do what I want to do,” or even, “I do what I have to do,” but, “I do what I ought to do.” The lawyer’s question—“Who is my neighbor?”—reveals that he was really self-centered. The parable makes us realize that every human person is our neighbor. How have we been good neighbors this week? To whom did we behave in a neighborly way? The parable is a condemnation of our non-involvement as well as an invitation for us to be merciful and kind to those in need, including those in our family, school, neighborhood and parish. We are invited to be people of generosity, kindness, and mercy toward all who are suffering. A sincere smile, a cheery greeting, an encouraging word of appreciation, a heartfelt “thank you” can work wonders for a suffering soul. Within every society, there is fear of those who are “different,” who differ from us in religion, skin-color, dress or language. The parable invites us to make them neighbors. Why? Because “one’s neighbor is the living image of God the Father, redeemed by the blood of Jesus Christ, and placed under the permanent action of the Holy Spirit. One’s neighbor must therefore be loved, even if he or she is an enemy, with the same love with which the Lord loves him or her.

PREACH THAT THE KINGDOM OF GOD IS AT HAND

The kingdom of God comes into being wherever God reigns, and wherever His will is done. The kingdom of God is present in the people through whom God acts. “Hence the early church equated Christ with the kingdom of God because God reigns in Christ, God’s will is done in Christ and God acts through Christ.” Thus, to proclaim the kingdom of God is the same as to proclaim Christ. In fact, the Church from its beginning, by proclaiming the good news of Christ, was being faithful to his mandate to proclaim the kingdom of God. The kingdom of God has come upon us if God reigns, if we do God’s will and if God acts through us. The Church is founded on the rock of Peter, a humble, uneducated fisherman who died for the Lord he loved. Compare his faith and heroic witnessing with the “supermarket Catholicism” of some of our politicians who publicly proclaim their “Catholicism<” yet support abortion, gay marriage, human cloning and experimentation with human embryos. We should not be “Catholics for a Free Choice” who oppose anything proposed by the Church, including the basic right to life. Nor should we be armchair Catholics, spiritually weakened warriors, “cafeteria Catholics” or “barely-make-it-to-Mass” members of the Church, who bear counter witness to Christ. Let us become heralds of the kingdom in our own homes by treating each other with profound respect, practice the biblical values and teach our children to grow in holiness.