Jesus tells this parable in a difficult moment of his life. In Nazareth, he is cast out, in Capernaum, he is taken as mad, the Pharisees want to kill him, and the disciples abandon him. It just seems that all his preaching has fallen in vain. The conditions are too unfavorable; his word seems destined to die
Jesus is presented as meek and humble of heart. These are the terms that we find in the Beatitudes. They do not indicate the timid, the meek, the quiet, but those who are poor and oppressed, those who, while suffering injustice, do not resort to violence.
The second of the five discourses of Jesus found in the Gospel of Matthew develops the themes related to sending of the disciples to a mission. Today we are offered the concluding passage.
This Sunday’s Gospel contains a number of ideas but they all can be summarized in this apparently contradictory phrase: “Have fear but do not be afraid.” Jesus says: “Do not be afraid of those who can kill the body but cannot kill the soul; fear rather him who has the power to make both the soul and the body perish in Gehenna.”
Today, to each of us, the word of God says, Remember! Remembrance of the Lord’s deeds guided and strengthened his people’s journey through the desert; remembering all that the Lord has done for us is the foundation of our own personal history of salvation. Remembrance is essential for faith, as water is for a plant.
“God so loved the world that he gave his only begotten Son that whoever believes in him may not be lost”(v. 16). It can be considered the summit reached by the biblical revelation on the meaning of creation, life and human destiny.
The Holy Spirit is the life of the Church and every Christian. He animates us and gifts us with the charisms for the good of the society. He helps us relate to one another as sisters and brothers of Christ, thus uniting us into one body of Christ. The Holy Spirit is the union and understanding among peoples.
Unlike Luke and John, he places the encounter with the Risen not in Jerusalem but in Galilee. This geographical setting has a theological value: the evangelist wants to say that the mission of the apostles begins where their Master had begun.
Even today’s Gospel, like last Sunday’s, is taken from the first of three farewell speeches given by Jesus at the Last Supper. The disciples have understood that Jesus is leaving them. They are sad and they ask themselves how they could continue to be united and to love him if he is gone.
The passage in today’s Gospel is taken from the first of three farewell speeches pronounced by Jesus at the Last Supper after Judas went out to implement his intention of treason. They are called so because in them Jesus seems to dictate his last will, before facing his passion and death.
To say—as Luke does in the story of the birth of Jesus (Lk 2:8)—that those who stood guard “watched” is not entirely accurate. In fact, armed with a stick, he was positioned at the entrance of the fold—that had no door. He squatted and, in that position, blocking the access, he himself became “the door.”
Why couldn’t they recognize Jesus in the traveler? What sense has a miracle of this kind: is it used to create suspense? One notices that the text does not say that Jesus was hidden under a false guise, but that their eyes were kept from recognizing him … and it will be important to establish the reason for this blindness.
Today’s passage is divided into two parts corresponding to the appearances of the Risen One. In the first (vv. 19-23), Jesus communicates his Spirit to his disciples. With that, he gives them the power to overcome the forces of evil. In the second (vv. 24-31), the famous episode of Thomas is told.
What does the Church tell us today before so many tragedies? Simply this: the discarded stone is not really discarded. The pebbles which believe and stick to that stone are not discarded. They have meaning and it is with this sentiment that the Church repeats from the bottom of Her heart: “Christ is Risen”.
All the evangelists devote much space to the story of the passion and death of Jesus. The facts are basically the same, though narrated in different ways and with different perspectives. Each evangelist presents his own episodes and details of choice, underscoring different aspects.
It is painful to be left by a friend, but it is selfish to want to hold on to him. It would be like preventing a child to be born. “Untie, let him go”—Jesus sweetly repeats today to every disciple who does not resign himself to the death of a brother or a sister.
We need believers of the truth, attentive to life and sensitive to the problems people have, seekers of God who are capable of listening and accompanying respectfully the great number of men and women who are suffering, who seek and don’t find a way to live that is more human and more believing.
The Bible tells many of these meetings at the well. The one read in today’s Gospel has Jesus and a Samaritan woman as protagonists. The well mentioned still exists. It is located along the road that leads from Judea to Galilee. It is more than three thousand years, is very deep (32 m) and still gives good and fresh water, as in the time of Jesus.
Encounter with God in prayer inspires us anew to “descend the mountain” and return to the plain where we meet many brothers weighed down by fatigue, sickness, injustice, ignorance, poverty both material and spiritual.
And please, do not forget — do not forget! — what would happen were we to treat the Bible as we treat our mobile phone. Think about this: the Bible always with us, close to us!
Some sages of antiquity have proposed high morals: “Behave in such a way as to turn your enemies into friends” (Diogenes). “It is proper to man to love also those who persecute him” (Marcus Aurelius), but the imperative “Love your enemies” is an invention of Jesus.
In truth, the term “Law” does not translate exactly the Hebrew word “Torah” that is derived from the root word iarah. It indicates the act of shooting an arrow to show the direction. Even on the roads, we orient ourselves by following “arrows,” signage.
Calling his disciples “light of the world” Jesus declares that the mission entrusted by God to Israel was destined to continue through them. It would have appeared in all its glory in their works of concrete, verifiable love. These are works that Jesus recommends to “show.”
Mary and Joseph take him in the temple and consecrate him to the Lord: they recognize that he is the Lord’s. They will never withhold him for themselves; they will prepare him to deliver him as a gift to the world—in the time appointed by God.
Today’s Gospel is made up of three parts. First of all, with a quotation from the prophet Isaiah, Jesus’ activity in Galilee is introduced (vv. 12-17). Then there is the vocation story of the first four disciples (vv. 18-22). Finally, the activity of Jesus is summed up in one sentence (v. 23).
There’s something that comes first and is more decisive: tell the story of the person Jesus in the communities, help believers to put themselves in direct contact with the Gospel, teach how to know and love Jesus, learn together to live his way of life and his spirit.
After this original introduction, Matthew, like Mark and Luke, describes the next scene with three images: the opening of the heavens, the dove, and the voice from heaven. He is not recalling remarkable facts he personally witnessed. He uses images well known to his readers, and the meaning is not difficult for us to grasp.
«The Word of God became flesh». God isn’t mute. God hasn’t stayed silent, enclosed forever in Mystery. God has desired to communicate Self with us. God wants to speak with us, tell us of God’s love, explain God’s project. Jesus is simply the Project of God made flesh.
The council taught us to look upon Mary as a “figure” of the Church, that is, as the Church’s perfect exemplar, as the first fruits of the Church. But can Mary be a model of the Church even as “Mother of God,” the title with which she is honored this day? Can we become mothers of Christ?
Forsome, today’s family is on its way to destruction because it has lost the traditional ideal of «Christian family». For others, any novelty is progress toward a new society. But how is a family open to the humanizing project of God? What features could we identify?
An ancient custom for the feast of Christmas foresees three Masses, called respectively “at night,” “at dawn,” “during the day.” In each Mass, through readings that vary, a different aspect of the mystery is presented, in such a way that we get, so to speak, a three-dimensional vision.
The liturgy for today, the Fourth and last Sunday of Advent, is characterized by the theme of closeness, God’s closeness to humanity. The Gospel passage (cf. Mt 1:18-24) shows us two people, the two people who, more than anyone else, were involved in this mystery of love.
The Baptist is the figure of a true believer. He flounders in many perplexities, asks questions, but does not deny the Messiah because he does not match his own criteria. He calls into question his own beliefs.
Mary made her life beautiful. Not appearances, not what is fleeting, but the heart directed toward God makes life beautiful. Today let us look joyfully at her, full of grace. Let us ask her to help us to remain youthful, by saying ‘no’ to sin, and to live a beautiful life, by saying ‘yes’ to God.
The horizon of hope! This is the horizon that makes for a good journey. The season of Advent, which we begin again today, restores this horizon of hope, a hope which does not disappoint for it is founded on God’s Word.
We try in every way to conform the image of Christ the King to that of the kings of this world. We do not want to believe that he wins in the moment in which he loses, in the moment he gives his life. This ruler who reigns from a cross disturbs us because he requires a radical change of the choices in our lives.
Luke wrote his Gospel around the year 85 A.D. In the fifty years that passed since the death and resurrection of Jesus, tremendous events occurred. There were wars, political revolutions, catastrophes and the temple of Jerusalem was destroyed. Christians became victims of injustices and persecutions. How to explain these dramatic events?
The feature that is most disturbing about our age is the crisis of hope. We have lost sight of the horizon of a final Future, and the small hopes of this life end up not consoling us. This vacuum of hope is generating the loss of trust in this life for all too many people. Nothing is worth it.
Unlike what he did with the rich young man (Lk 18:18-23), Jesus did not ask Zacchaeus to “sell everything and to distribute his assets to the poor.” He did not reprimand him nor put any condition. He only asked to be welcomed.
Let us ask ourselves which side we are on: that of heaven or that of earth? Do we live for the Lord or for ourselves, for eternal happiness or for some immediate gratification? Let us ask ourselves: do we truly want holiness? Or are we content with being Christians without infamy and without praise?
The parable of the Pharisee and the Publican usually awakens in many Christians a big rejection of the Pharisee who comes before God as someone arrogant and self-assured, along with a spontaneous sympathy for the Publican. Paradoxically, the story could awaken in us this sentiment: «I give you thanks, my God, that I’m not like this Pharisee».
The Lord alerts the community against this danger represented by discouragement and resignation of the thought that the Spouse is not coming any more to render justice. He will surely come, but will he find his chosen ones ready to welcome him? To someone, his slowness could cause a loss of faith!
It was said in the time of Jesus: “Four categories of persons are treated as dead: the poor, the leper, the blind, and the childless.” The lepers felt rejected by all: by people and by God.
The major trouble provoked by the religion of merits is to reduce God to an accountant in charge of maintaining the account books in order and signing accurately the debits and credits of each one. The parable wants to destroy this image of God.
Commenting on this parable, St. Ambrose said: “When you give something to the poor, you don’t offer him what is yours, you give back what is his because the earth and the goods of this world are of all people, not of the rich.”
The administrator was shrewd—says the Lord—because he understood on which to bet on: not on goods, products that he was entitled to, that could rot or be stolen, but on friends. He knew how to renounce the first in order to conquer for himself the second. This is the point.
Will we get on the road to God our Father? Many would do that if they would know that God who, according to Jesus’ parable, «ran to his son, clasped him in his arms and kissed him over and over». Those embraces and those kisses speak of God’s love better than every theology book written.
The Gospel reading for today is one of those that we would be tempted to smooth out and sweeten because it seems too hard for men of today: “If anyone follows me without hating his father, his mother.”
It is the eternal problem of the Church: everyone should serve, but, in practice, there is always someone who aspires for honorary titles, wants to excel, swells with pride and comes to transform even the Eucharist, an occasion for self-celebration. Here’s the cancer that destroys our communities!
Jesus did not want to scare with the threat of hell. His condemnation is directed against tepid, inconsistent, hypocritical life led today by many who consider themselves his disciples. Yet even in the face of his disturbing words, there are Christians who do not allow themselves to be touched by doubt that one day he will tell them: “I know you not.”