Navarre Bible Commentary:23rd Sunday in Ordinary Time

From St. Josemaria Escriva Info

Matthew 18:15–20

15 “If your brother sins against you, go and tell him his fault, between you and him alone. If he listens to you, you have gained your brother. 16 But if he does not listen, take one or two others along with you, that every word may be confirmed by the evidence of two or three witnesses. 17 If he refuses to listen to them, tell it to the church; and if he refuses to listen even to the church, let him be to you as a Gentile and a tax collector. 18 Truly, I say to you, whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven. 19 Again I say to you, if two of you agree on earth about anything they ask, it will be done for them by my Father in heaven. 20 For where two or three are gathered in my name, there am I in the midst of them.”

Catholic Exegesis:

The Second Vatican Council teaches  that if we are to derive the true meaning from the sacred texts,  attention must be devoted “not only to their content but to the unity of the whole of Scripture, the living tradition of the entire Church, and the analogy of faith. […] Everything to do with the interpretation of Scripture is ultimately subject to the judgment of the Church, which exercises the divinely conferred communion and ministry of watching over and interpreting the Word of God” (Dei Verbum, 12).

St. John Paul II, when he promulgated the Catechism of the Catholic Church,  explained that the Catechism "is a statement of the Church's faith and of catholic doctrine, attested to or illumined by Sacred Scripture, the Apostolic Tradition and the Church's Magisterium."  He went on to "declare it to be a sure norm for teaching the faith and thus a valid and legitimate instrument for ecclesial communion" (Fidei Depositum).

Cited in the Catechism:

Passages from this Gospel reading are cited in fourteen (14) different paragraphs of the Catechism.

Commentary:

Fraternal correction. The apostles’ authority

18:15–17. Here our Lord calls on us to work with him for the sanctification of others by means of fraternal correction, which is one of the ways we can do so. He speaks as sternly about the sin of omission as he did about that of scandal (cf. Chrysostom, Hom. on St Matthew, 61).

There is an obligation on us to correct others. Our Lord identifies three stages in correction: 1) alone; 2) in the presence of one or two witnesses; and 3) before the Church. The first stage refers to causing scandal and to secret or private sins; here correction should be given privately, just to the person himself, to avoid unnecessarily publicizing a private matter and also to avoid hurting the person and to make it easier for him to mend his ways. If this correction does not have the desired effect, and the matter is a serious one, resort should be had to the second stage—looking for one or two friends, in case they have more influence on him. The last stage is formal judicial correction by reference to the Church authorities. If a sinner does not accept this correction, he should be excommunicated that is, separated from communion with the Church and sacraments.

18:18. This verse needs to be understood in connexion with the authority previously promised to Peter (cf. Mt 16:13–19): it is the hierarchy of the Church that exercises this power given by Christ to Peter, to the apostles and their lawful successors—the Pope and the bishops.

18:19–20. “Ubi caritas et amor, Deus ibi est: where charity and love resides, there God is”, the Holy Thursday liturgy entones, drawing its inspiration from the sacred text of 1 Jn 4:12. For it is true that love is inconceivable if there is only one person: it implies the presence of two or more (cf. St Thomas Aquinas, Comm. on St Matthew, 18:19–20). And so it is that when Christians meet together in the name of Christ for the purpose of prayer, our Lord is present among them, pleased to listen to the unanimous prayer of his disciples: “All those with one accord devoted themselves to prayer, together with the women and Mary the mother of Jesus” (Acts 1:14). This is why the Church from the very beginning has practised communal prayer (cf. Acts 12:5). There are religious practices—few, short, daily “that have always been lived in Christian families and which I think are marvellous—grace at meals, morning and night prayers, the family rosary (even though nowadays this devotion to our Lady has been criticized by some people). Customs vary from place to place, but I think one should always encourage some acts of piety which the family can do together in a simple and natural fashion” (St Josemaría Escrivá, Conversations, 103).

Source: The Navarre Bible: Text and Commentaries. Biblical text from the Revised Standard Version and New Vulgate. Commentaries by members of the Faculty of Theology, University of Navarre, Spain.

Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and by Scepter Publishers in the United States. We encourage readers to purchase The Navarre Bible for personal study. See Scepter Publishers for details.

"Ignorance of Scripture is ignorance of Christ." St Jerome  

Navarre Bible Commentary:23rd Sunday in Ordinary TimeNativity of the Blessed Virgin Mary

Source: HD Christian Images by George Samuel

Ad Majorem Dei Gloriam
September 8, 2013
23rd Sunday in Ordinary Time
The Nativity of the Blessed Virgin Mary

Luke 14:25-33

Conditions For Following Jesus
[25] Now great multitudes accompanied Him (Jesus); and He turned and said to them, [26] "If anyone comes to Me and does not hate his own father and mother and wife and children and brothers and sisters, yes, and even his own life, he cannot be My disciple. [27] Whoever does not bear his own cross and come after Me, cannot be My disciple. [28] For which of you, desiring to build a tower, does not first sit down and count the cost, whether he has enough to complete it? [29] Otherwise, when he has laid a foundation, and is not able to finish, all who see it begin to mock him, [30] saying, 'This man began to build, and was not able to finish.' [31] Or what king, going to encounter another king in a war, will not sit down first and take counsel whether he is able with ten thousand to meet him who comes against him with twenty thousand? [32] And if not, while the other is yet a great way off, he sends an embassy and asks terms of peace. [33] So therefore, whoever of you does not renounce all that he has cannot be My disciple."

Cited in Catechism - These passages are cited and explained in the Catechism of the Catholic Church paragraphs 1618 and 2544

Commentary:
26. These words of our Lord should not disconcert us. Love for God and for Jesus should have pride of place in our lives and we should keep away from anything which obstructs this love: "In this world let us love everyone," St. Gregory the Great comments, "even though he be our enemy; but let us hate him who opposes us on our way to God, though he be our relative [...]. We should then, love, our neighbor; we should have charity towards all -- towards relative and towards strangers -- but without separating ourselves from the love of God out of love for them" (In Evangelia Homiliae, 37, 3). In the last analysis, it is a matter of keeping the proper hierarchy of charity: God must take priority over everything.

This verse must be understood, therefore, in the context of all of our Lord's teachings (cf. Luke 6:27-35). These are "hard words. True, 'hate' does not exactly express what Jesus meant. Yet He did put it very strongly, because He doesn't just mean 'loveless,' as some people interpret it in an attempt to tone down the sentence. The force behind these vigorous words does not lie in their implying a negative or pitiless attitude, for the Jesus who is speaking here is none other than that Jesus who commands us to love others as we love ourselves and who gives up His life for mankind. These words indicate simply that we cannot be half-hearted when it comes to loving God. Christ's words could be translated as 'love more, love better', in the sense that a selfish or partial love is not enough: we have to love others with the love of God" (St. J. Escriva, Christ Is Passing By, 97). See the notes on Matthew 10:34-37; Luke 2:49.

As the Second Vatican Council explains, Christians "strive to please God rather than men, always ready to abandon everything for Christ" (Vatican II, Apostolicam Actuositatem, 4).

27. Christ "by suffering for us not only gave us an example so that we might follow in His footsteps, but He also opened up a way. If we follow that way, life and death becomes holy and acquire a new meaning" (Vatican II, Gaudium Et Spes, 22).

The way the Christian follows is that of imitating Christ. We can follow Him only if we help Him bear His cross. We all have experience of suffering, and suffering leads to unhappiness unless it is accepted with a Christian outlook. The Cross is not a tragedy: it is God's way of teaching us that through sin we can be sanctified, becoming one with Christ and winning Heaven as a reward. This is why it is so Christian to love pain: "Let us bless pain. Love pain. Sanctify pain....Glorify pain!" (St. J. Escriva, The Way, 208).

28-35. Our Lord uses different examples to show that if mere human prudence means that a person should try to work out in advance the risks he may run, with all the more reason should a Christian embrace the cross voluntarily and generously, because there is no other way he can follow Jesus Christ. "'Quia hic homo coepit aedificare et non potuit consummare! He started to build and was unable to finish!' A sad commentary which, if you don't want, need be made about you: for you possess everything necessary to crown the edifice of your sanctification -- the grace of God and your own will." (St. J. Escriva, The Way, 324).

33. Earlier our Lord spoke about "hating" one's parents and one's very life; now He equally vigorously requires us to be completely detached from possessions. This verse is a direct application of the two foregoing parables: just as a king is imprudent if he goes to war with an inadequate army, so anyone is foolish who thinks he can follow our Lord without renouncing all his possessions. This renunciation should really bite: our heart has to be unencumbered by anything material if we are able to follow in our Lord's footsteps. The reason is, as He tells us later on, that it is impossible to "serve God and Mammon" (Luke 16:13). Not infrequently our Lord asks a person to practice total, voluntary poverty; and He asks everyone to practice genuine detachment and generosity in the use of material things. If a Christian has to be ready to give up even life itself, with all the more reason should he renounce possessions: If you are a man of God, you will seek to despise riches as intensely as men of the world seek to possess them" (St. J. Escriva, The Way, 633). See the note on Luke 12:33-34.

Besides, for a soul to become filled with God it must first be emptied of everything that could be an obstacle to God's indwelling: "The doctrine that the Son of God came to teach was contempt for all things in order to receive as a reward the Spirit of God in himself. For, as long as the soul does not reject all things, it has no capacity to receive the Spirit of God in pure transformation" (St. John of the Cross, Ascent of Mount Carmel, Book 1, Chapter 5, 2).

Source: The Navarre Bible: Text and Commentaries. Biblical text from the Revised Standard Version and New Vulgate. Commentaries by members of the Faculty of Theology, University of Navarre, Spain.

Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and by Scepter Publishers in the United States. We encourage readers to purchase The Navarre Bible for personal study. See Scepter Publishers for details.

"Ignorance of Scripture is ignorance of Christ." -- St Jerome