Navarre Bible Commentary:Wednesday, 23rd Week in Ordinary Time

The Beatitudes Sermon by James Tissot

Ad Majorem Dei Gloriam
Wednesday, September 11, 2013
23rd Week in Ordinary Time

Luke 6:20-26

The Beatitudes and the Curses
[20] And He (Jesus) lifted up His eyes on His disciples, and said: "Blessed are you poor, for yours is the Kingdom of God. [21] Blessed are you that hunger now, for you shall be satisfied. Blessed are you that weep now, for you shall laugh. [22] Blessed are you when men hate you, and when they exclude you and revile you, and cast out your name as evil, on account of the Son of Man! [23] Rejoice in that day, and leap for joy, for behold, your reward is great in Heaven; for so their fathers did to the prophets. [24] But woe to you that are rich, for you have received your consolation. [25] Woe to you that are full now, for you shall hunger. Woe to you that laugh now, for you shall mourn and weep. [26] Woe to you, when all men speak well of you, for so their fathers did to the false prophets."

Cited in Catechism: This Gospel passage is cited and explained in the Catechism of the Catholic Church in paragraphs 2444 and  2546-2547.

Commentary:
20-49. These thirty verses of St. Luke correspond to some extent to the Sermon on the Mount, an extensive account of which St. Matthew gives us in Chapters 5 to 7 in his Gospel. It is very likely that in the course of His public ministry in different regions and towns of Israel Jesus preached the same things, using different words on different occasions. Under the inspiration of the Holy Spirit each evangelist would have chosen to report those things which he considered most useful for the instruction of his immediate readers--Christians of Jewish origin in the case of Matthew, Gentile converts in the case of Luke. There is no reason why one evangelist should not have selected certain items and other different ones, depending on his readership, or why one should not have laid special stress on some subjects and shortened or omitted accounts of others.

In this present discourse, we might distinguish three parts--the Beatitudes and the curses (6:20-26); love of one's enemies (6:27-38); and teaching on upright- ness of heart (6:39-49).

Some Christians may find it difficult to grasp the need of practising the moral teaching of the Gospel so radically, in particular Christ's teaching in the Sermon on the Mount. Jesus is very demanding in what He says, but He is saying it to everyone, and not just to His Apostles or to those disciples who followed Him closely. We are told expressly that "when Jesus finished these sayings, the crowds were astonished at His teaching" (Matthew 7:28). It is quite clear that the Master calls everyone to holiness, making no distinction of state-in-life, race or personal circumstances. This teaching on the universal call to holiness was a central point of the teaching of St. Escriva. The Second Vatican Council expressed the same teaching with the full weight of its authority: everyone is called to Christian holiness; consider, for example, just one reference it makes, in Lumen Gentium, 11: "Strengthened by so many and such great means of salvation, all the faithful, whatever their condition or state -- though each in his or her own way--are called by the Lord to that perfection of sanctity by which the Father Himself is perfect."

In the Sermon on the Mount Jesus is not proposing an unattainable ideal, useful though that might be to make us feel humble in the light of our inability to reach it. No. Christian teaching in this regard is quite clear: what Christ commands, He commands in order to have us do what He says. Along with His commandment comes grace to enable us to fulfill it. Therefore, every Christian is capable of practising the moral teaching of Christ and of attaining the full height of his calling --holiness--not by his own efforts alone but by means of the grace which Christ has won for us, and with the abiding help of the means of sanctification which He left to His Church. "If anyone plead human weakness to excuse Himself for not loving God, it should be explained that He who demands our love pours into our hearts by the Holy Spirit the fervor of His love, and this good Spirit our Heavenly Father gives to those that ask Him. With reason, therefore, did St. Augustine pray: 'Give Me what Thou command, and command what You please.' As, then, God is ever ready to help us, especially since the death of Christ our Lord, by which the prince of this world was cast out, there is no reason why anyone should be disheartened by the difficulty of the undertaking. To him who loves, nothing is difficult" (St. Pius V Catechism, III, 1, 7).

20-26. The eight Beatitudes which St. Matthew gives (5:3-12) are summed up in four by St. Luke, but with four opposite curses. We can say, with St. Ambrose, that Matthew's eight are included in Luke's four (cf. Expositio Evangelii Sec. Lucam, in loc.). In St. Luke they are in some cases stated in a more incisive, more direct form than in the First Gospel, where they are given with more explanation: for example, the first beatitude says simply "Blessed are you poor", whereas in Matthew we read, "Blessed are the poor in spirit", which contains a brief explanation of the virtue of poverty.

20. "The ordinary Christian has to reconcile two aspects of this life that can at first seem contradictory. There is on the one hand "true poverty", which is obvious and tangible and made up of definite things. This poverty should be an expression of faith in God and a sign that the heart is not satisfied with created things and aspires to the Creator; that it wants to be filled with love of God so as to be able to give this same love to everyone. On the other hand, an ordinary Christian is and wants to be "one more among his fellow men", sharing their way of life, their joys and happiness; working with them, loving the world and all the good things that exist in it; using all created things to solve the problems of human life and to establish a spiritual and material environment which will foster personal and social development [...].

"To my way of thinking the best examples of poverty are those mothers and fathers of large and poor families who spend their lives for their children and who with their effort and constancy--often without complaining of their needs--bring up their family, creating a cheerful home in which everyone learns to love, to serve and to work" (St. J. Escriva, Conversations, 110f).

24-26. Our Lord here condemns four things: avarice and attachment to the things of the world; excessive care of the body, gluttony; empty-headed joy and general self-indulgence; flattery, and disordered desire for human glory--four very common vices which a Christian needs to be on guard against.

24. In the same kind of way as in verse 20, which refers to the poor in the sense of those who love poverty, seeking to please God better, so in this verse the "rich" are to be understood as those who strive to accumulate possessions heedless of whether or not they are doing so lawfully, and who seek their happiness in those possessions, as if they were their ultimate goal. But people who inherit wealth or acquire it through honest work can be really poor provided they are detached from these things and are led by that detachment to use them to help others, as God inspires them. We can find in Sacred Scriptures a number of people to whom the beatitude of the poor can be applied although they possessed considerable wealth--Abraham, Isaac, Moses, David, Job, for example.

As early as St. Augustine's time there were people who failed to understand poverty and riches properly: they reasoned as follows: The Kingdom of Heaven belongs to the poor, the Lazaruses of this world, the hungry; all the rich are bad, like this rich man here. This sort of thinking led St. Augustine to explain the deep meaning of wealth and poverty according to the spirit of the Gospel: "Listen, poor man, to my comments on your words. When you refer to yourself as Lazarus, that holy man covered with wounds, I am afraid your pride makes you describe yourself incorrectly. Do not despise rich men who are merciful, who are humble: or, to put it briefly, do not despise poor rich men. Oh, poor man, be poor yourself; poor, that is, humble [...].

Listen to me, then. Be truly poor, be devout, be humble; if you glory in your rag- ged and ulcerous poverty, if you glory in likening yourself to that beggar lying outside the rich man's house, then you are only noticing his poverty, and nothing else. What should I notice you ask? Read the Scriptures and you will understand what I mean. Lazarus was poor, but he to whose bosom he was brought was rich. 'It came to pass, it is written, that the poor man died and he was brought by the angels to Abraham's bosom.' To where? To Abraham's bosom, or let us say, to that mysterious place where Abraham was resting. Read [...] and remember that Abraham was a very wealthy man when he was on earth: he had abundance of money, a large family, flocks, land; yet that rich man was poor, because he was humble. 'Abraham believed God and he was reckoned righteous.' [...] He was faithful, he did good, received the commandment to offer his son in sacrifice, and he did not refuse to offer what he had received to Him from whom he had received it. He was approved in God's sight and set before us as an example of faith" (Sermon, 14).

To sum up: poverty does not consist in something purely external, in having or not having material goods, but in something that goes far deeper, affecting a person's heart and soul; it consists in having a humble attitude to God, in being devout, in having total faith. If a Christian has these virtues and also has an abundance of material possessions, he should be detached from his wealth and act charitably towards others and thus be pleasing to God. On the other hand, if someone is not well-off he is not justified in God's sight on that account, if he fails to strive to acquire those virtues in which true poverty consists.

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:Monday, 23rd Week in Ordinary Time

The Man with the Withered Hand by James Tissot

Ad Majorem Dei Gloriam 
Monday, September 9, 2013
23rd Week in Ordinary Time
Memorial of Saint Peter Claver, Priest
Lectionary: 437
Luke 6:6-11

The Cure of a Man with a Withered Hand
[6] On another Sabbath, when He (Jesus) entered the synagogue and taught, a man was there whose right hand was withered. [7] And the scribes and the Pharisees watched Him, to see whether He would heal on the Sabbath, so that they might find an accusation against Him. [8] But He knew their thoughts, and He said to the man who had the withered hand, "Come and stand here." And he rose and stood there. [9] And Jesus said to them, "I ask you, is it lawful on the Sabbath to do good or to do harm, to save life or to destroy it?" [10] And He looked around on them all, and said to him, "Stretch out your hand." And he did so, and his hand was restored. [11] But they were filled with fury and discussed with one another what they might do to Jesus.

Cited in Catechism: This Gospel passage is cited and explained in the Catechism of the Catholic Church paragraph 581.

Commentary:
10. The Fathers teach us how to discover a deep spiritual meaning in apparently casual things Jesus says. St. Ambrose, for example, commenting on the phrase "Stretch out your hand," says: "This form of medicine is common and general. Offer it often, in benefit of your neighbor; defend from injury anyone who seems to be suffering as a result of calumny; stretch your hand out also to the poor man who asks for your help; stretch it out also to the Lord asking Him to forgive your sins; that is how you should stretch your hand out, and that is the way to be cured" (Expositio Evangelii sec. Lucam, in loc.).

11. The Pharisees do not want to reply to Jesus' question and do not know how to react to the miracle which He goes on to work. It should have converted them, but their hearts were in darkness and they were full of jealousy and anger. Later on, these people, who kept quiet in our Lord's presence, began to discuss Him among themselves, not with a view to approaching Him again but with the purpose of doing away with Him. In this connection St. Cyril comments: "O Pharisee, you see Him working wonders and healing the sick by using a higher power, yet out of envy you plot His death" (Commentarium in Lucam, in loc.).

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:Thursday, 22nd Week in Ordinary Time

Miraculous Draught of Fishes by James Tissot

Ad Majorem Dei Gloriam
Thursday, September 5, 2013
22nd Week In Ordinary Time
Blessed Teresa of Calcutta

Luke 5:1-11

The Miraculous Catch of Fish and the Calling of the First Disciples
[1] While the people pressed upon Him (Jesus) to hear the word of God, He was standing by the Lake of Gennesaret. [2] And He saw two boats by the lake, but the fishermen had gone out of them and were washing their nets. [3] Getting into one of the boats, which was Simon's, He asked him to put out a little from the land. And He sat down and taught the people from the boat. [4] And when He had ceased speaking, He said to Simon, "Put out into the deep and let down your nets for a catch." [5] And Simon answered, "Master, we toiled all night and took nothing! But at your word I will let down the nets." [6] And when they had done this, they enclosed a great shoal of fish; and as their nets were breaking, [7] they beckoned to their partners in the other boat to come and help them. And they came and filled both the boats, so that they began to sink. [8] But when Simon Peter saw it, he fell down at Jesus' knees, saying, "Depart from me, for I am a sinful man, O Lord." [9] For he was astonished, and all that were with Him, at the catch of fish which they had taken; [10] And so also were James and John, sons of Zebedee, who were partners with Simon. And Jesus said to Simon, "Do not be afraid; henceforth you will be catching men." [11] And when they had brought their boats to land, they left everything and followed Him.

Commentary:
1. "Just as they do today! Can't you see? They want to hear God's message, even though outwardly they may not show it. Some perhaps have forgotten Christ's teachings. Others, through no fault of their own, have never known them and they think that religion is something odd. But of this we can be sure, that in every man's life there comes a time sooner or later when his soul draws the line. He has had enough of the usual explanations. The lies of the false prophets no longer satisfy. Even though they may not admit it at the time, such people are longing to quench their thirst with the teachings of our Lord" (St. J. Escriva, Friends of God, 260).

3. The Fathers saw in Simon's boat a symbol of the pilgrim Church on earth. "This is the boat which according to St. Matthew was in danger of sinking and according to St. Luke was filled with fish. Here we can see the difficult beginnings of the Church and its later fruitfulness" (St. Ambrose, Expositio Evangelii sec. Lucam, in loc.). Christ gets into the boat in order to teach the crowds--and from the barque of Peter, the Church, He continues to teach the whole world.

Each of us can also see himself as this boat Christ uses for preaching. Externally no change is evident: "What has changed? There is a change inside our soul, now that Christ has come aboard, as He went aboard Peter's boat. Its horizon has been expanded. It feels a greater ambition to serve and an irrepressible desire to tell all creation about the "magnalia Dei" (Acts 2:11), the marvellous doings of our Lord, if only we let Him work" (St. J. Escriva, Friends of God, 265).

4. "When He had finished His catechizing, He told Simon: 'Put out into the deep, and lower your nets for a catch.' Christ is the master of this boat. He it is who prepares the fishing. It is for this that He has come into the world, to do all He can so that His brothers may find the way to glory and to the love of the Father" (Friends of God, 260). To carry this task out, our Lord charges all of them to cast their nets, but it is only Peter He tells to put out into the deep.

This whole passage refers in some way to the life of the Church. In the Church the bishop of Rome, Peter's successor, "is the vicar of Jesus Christ because he represents Him on earth and acts for Him in the government of the Church" (St. Pius X Catechism, 195). Christ is also addressing each one of us, urging us to be daring in apostolate: '"Duc in altum. Put out into deep water!' Throw aside the pessimism that makes a coward of you. 'Et laxate retia vestra in capturam. And pay out your nets for a catch.' Don't you see that you, like Peter, can say: 'In nomine tuo, laxabo rete': Jesus, if You say so, I will search for souls?" (St. J. Escriva, The Way, 792).

"If you were to fall into the temptation of wondering, 'Who's telling me to embark on this?', we would have reply, 'Christ Himself is telling you, is begging you.' 'The harvest is plentiful enough, but the laborers are few. You must ask the Lord to whom the harvest belongs to send laborers out for the harvesting' (Matthew 9: 37-38). Don't take the easy way out. Don't say, 'I'm no good at this sort of thing; there are others who can do it; it isn't my line.' No, for this sort of thing, there is no one else: if you could get away with that argument, so could everyone else. Christ's plea is addressed to each and every Christian. No one can consider himself exempt, for whatever reason--age, health or occupation. There are no excuses whatsoever. Either we carry out a fruitful apostolate, or our faith will prove barren" (Friends of God, 272).

5. When Christ gives him these instructions, Peter states the difficulties involved. "A reasonable enough reply. The night hours were the normal time for fishing, and this time the catch had yielded nothing. What was the point of fishing by day? But Peter has faith: 'But at Your word I will let down the nets.' He decides to act on Christ's suggestion. He undertakes the work relying entirely on the word of our Lord" (Friends of God, 261).

8. Peter does not want Christ to leave him; aware of his sins, he declares his unworthiness to be near Christ. This reminds us of the attitude of the centurion who confesses his unworthiness to receive Jesus into his house (Matthew 8:8). The Church requires her children to repeat these exact words of the centurion before receiving the Blessed Eucharist. She also teaches us to show due external reverence to the Blessed Sacrament when going to Communion: by falling down on his knees Peter also shows that internal adoration of God should be also be expressed externally.

11. Perfection is not simply a matter of leaving all things but of doing so in order to follow Christ--which is what the Apostles did: they gave up everything in order to be available to do what God's calling involved.

We should develop this attitude of availability, for "Jesus isn't satisfied 'going halves': He wants the lot" (St. J. Escriva, The Way, 155).

If we don't give ourselves generously we will find it very difficult to follow Jesus: "Detach yourself from people and things until you are stripped of them. For, says Pope St. Gregory, the devil has nothing of his own in this world, and naked he comes to battle. If you go clothed to fight him, you will soon be pulled to the ground: for he will have something to catch you by" (The Way, 149).

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:Wednesday, 22nd Week in Ordinary

Ad Majorem Dei Gloriam 
Wednesday, September 4, 2013
22nd Week in Ordinary Time

Luke 4:38-44

The Cure of Peter's Mother-In-Law
[38] And He (Jesus) arose and left the synagogue, and entered Simon's house. Now Simon's mother-in-law was ill with a high fever, and they besought Him for her. [39] And He stood over her and rebuked the fever, and it left her; and immediately she rose and served them.

Other Cures
[40] Now when the sun was setting, all those who had any that were sick with various diseases brought them to Him; and He laid His hands on every one of them and healed them. [41] And demons also came out of many, crying, "You are the Son of God!" But He rebuked them, and would not allow them to speak, because they knew that He was the Christ.

Jesus Preaches in Other Cities in Judea
[42] And when it was day He departed and went into a lonely place. And the peo- ple sought Him and came to Him, and would have kept Him from leaving them; [43] but He said to them, "I must preach the Good News of the Kingdom of God to the other cities also; for I was sent for this purpose." [44] And He was preaching in the synagogues of Judea.

Commentary:
38-39. In the public life of Jesus we find many touching episodes (cf. for example Luke 19:1; John 2:1) which show the high regard He had for everyday family life.

Here we can clearly see the effectiveness of prayer on behalf of other people: "No sooner did they pray to the Savior", St. Jerome says, "than He immediately healed the sick; from this we learn that He also listens to the prayers of the faith- ful for help against sinful passions" (Expositio In Evangelium Sec. Lucam, in loc.).

St. John Chrysostom refers to this total, instantaneous cure: "Since this was a curable type of illness He displayed His power through the way He brought healing, doing what medicine could not do. Even after being cured of fever, patients need time to recover their former strength, but here the cure was instantaneous" (Hom. on St. Matthew, 27).

The Fathers saw in this lady's fever a symbol of concupiscence: "Peter's mother- in-law's fever represents our flesh affected by various illnesses and concupiscences; our fever is passion, our fever is lust, our fever is anger -- vices which, al- though they affect the body, perturb the soul, the mind and the feelings" (St. Ambrose, Expositio Evangelii Sec. Lucam, in loc.).

On the practical consequences of this St. Cyril says: "Let us receive Jesus Christ, because when He visits us and we take Him into our minds and hearts, even our worst passions are extinguished and we are kept safe to serve Him, that is, to do what pleases Him" (Hom. 28 In Mattheum).

43. Our Lord again stresses one of the reasons why He has come into the world. St. Thomas, when discussing the purpose of the Eucharist, says that Christ "came into the world, first, to make the truth known, as He Himself says: 'for this I was born, and for this I have come into the world, to bear witness to the truth' (John 18:37). Hence it was not fitting that He should hide Himself by leading a solitary life, but rather that He should appear openly and preach in public. For this reason He tells those who wanted to detain Him, 'I must preach the Good News of the Kingdom of God to the other cities also; for I was sent for this purpose.' Secondly, He came in order to free men from sin; as the Apostle says, 'Christ Jesus came into the world to save sinners' (1 Timothy 1:15). This is why Chrysostom says, 'Although Christ might, while staying in the same place, have drawn all men to Himself to hear His preaching, He did not do so--in order to give us the example to go out and seek the lost sheep, as the shepherd does, or as the doctor does, who visits the sick person.' Thirdly, He came so that 'we might obtain access to God' (Romans 5:2)" (Summa Theologiae, III, q. 40, a. 1, c.).

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:Tuesday, 22nd Week in Ordinary,Memorial of Saint Gregory the Great, Pope and Doctor of the Church

Ad Majorem Dei Gloriam
Tuesday, September 3, 2013
22nd Week in Ordinary Time
Memorial of Saint Gregory the Great, Pope and Doctor of the Church
Luke 4:31-37

Jesus Preaches in Capernaum
[31] And He (Jesus) went down to Capernaum, a city of Galilee. And He was teaching them on the Sabbath; [32]and they were astonished at His teaching, for His word was with authority.

The Cure of the Demoniac
[33] And in the synagogue there was a man who had the spirit of an unclean demon; and he cried out with a loud voice, [34] "Ah! What have You to do with us, Jesus of Nazareth? Have You come to destroy us? I know who You are, the Holy One of God." [35] But Jesus rebuked him, saying, "Be silent, and come out of him!" And when the demon had thrown him down in the midst, he came out of him, having done him no harm. [36]And they were all amazed and said to one another, "What is this word? For with authority and power He commands the unclean spirits, and they come out." [37] And reports of Him went out into every place in the surrounding region.

Commentary:
33-37. Jesus now demonstrates by His actions that authority which was evident in His words.

34. The demon tells the truth here when he calls Jesus "the Holy One of God", but Jesus does not accept this testimony from the "father of lies" (John 8:44). This shows that the devil usually says something partially true in order to disguise untruth; by sowing confusion in this way, he can more readily deceive people. By silencing and expelling the demon, Jesus teaches us to be prudent and not let ourselves be deceived by half-truths.

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:1st Reading, 22nd Sunday in Ordinary Time

Ad Majorem Dei Gloriam
Sunday, September 1, 2013
22nd Sunday in Ordinary Time

Sirach 3:17-20, 28-29

Humility
[17] My son, perform your tasks in meekness; then you will be loved by those whom God accepts. [18] The greater you are, the more you must humble yourself; so you will find favour in the sight of the Lord. [20] For great is the might of the Lord; he is glorified by the humble. [28] The affliction of the proud has no healing, for a plant of wickedness has taken root in him. [29] The mind of the intelligent man will ponder a parable, and an attentive ear is the wise man's desire.

Commentary:
3:1-16:23. Throughout the book each doctrinal passage is followed by a section to do with practical applications, sapiential thoughts on moral conduct, eulogies of virtues and sapiential advice on where to seek things that are truly good, etc. This is the first such section. In it the reader will find an exhortation to prudence in all its various forms.

3:17-29. In line with scholastic custom, the author addresses the reader as a teacher would his pupil: "My son" (v. 17; cf. Prov 1:8; etc.). He is about to deal with a virtue essential for a lover of wisdom – the humility of recognizing one's shortcomings and being ready to learn from others. At the same time Ben Sirach wrote his work, Greek philosophy and new learning were proving very influential. Some Jews turned their backs on the Law of God and the traditional teaching of Israel, to follow foreign teachers. Reason, in its pride, thought it could find the answer to everything -- which made it difficult to accept in all simplicity truths that God put within the reach of those who sincerely sought true wisdom.

Part of the legacy of the Old Testament is the idea that God shows his favour to the humble (Prov. 3:34; Ps 25:14). In the New Testament the Blessed Virgin experiences this, and her joy overflows in the Magnificat. She considers herself the humble handmaid of the Lord, and proclaims that God "has regarded her low estate" (cf. Lk 1:48) and uses her to bring salvation to his people. Very much in line with what Ben Sirach says here, great thinkers such as St Bonaventure have seen that humble devotion is necessary for getting to the truth of things: "Spiritual reading without repentance is not sufficient; nor knowledge without devotion; nor inquiry without the capacity to be surprised; nor prudence without openness to joy; nor any activity devoid of a religious spirit; nor wisdom without charity, intelligence without humility; study without divine grace, or reflection without the wisdom inspired by God" (Itinerarium mentis in Deum, prol., 4).

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

"The Father uttered one Word; that Word is His Son, and He utters Him forever in everlasting silence: and in silence the soul has to hear it." -- St John of the Cross

Navarre Bible Commentary:22nd Sunday in Ordinary Time

Ad Majorem Dei Gloriam
Sunday, September 1, 2013
22nd Sunday in Ordinary Time

Luke 14:1, 7-11

[1] One Sabbath when He (Jesus) went to dine at the house of a ruler who belonged to the Pharisees, they were watching Him.

A Lesson About Humility
[7] Now He told a parable to those who were invited, when He marked how they chose the places of honor, saying to them, [8] "When you are invited by any one to a marriage feast, do not sit down in a place of honor, lest a more eminent man than you be invited by him; [9] and he who invited you both will come and say to you, 'Give place to this man' and then you will begin with shame to take the lowest place. [10] But when you are invited, go and sit in the lowest place, so that when your host comes he may say to you, 'Friend, go up higher'; then you will be honored in the presence of all who sit at table with you. [11] For everyone who exalts himself will be humbled, and he who humbles himself will be exalted.

Attitude to the Poor
[12] He (Jesus) said to the man who had invited Him, "When you give a dinner or a banquet, do not invite your friends or your brothers or your kinsmen or rich neighbors, lest they also invite you in return, and you be repaid. [13] But when you give a feast, invite the poor, the maimed, the lame, the blind, [14] and you will be blessed, because they cannot repay you. You will be repaid at the resurrection of the just."

[Cited in Catechism: Passages from this Gospel reading are referenced in the Catechism of the Catholic Church, paragraphs 575 and 588]

Commentary:
11. Humility is necessary for salvation that Jesus takes every opportunity to stress its importance. Here He uses the attitudes of people at banquet to remind us again that it is God who assigns the places at the Heavenly banquet. "Together with humility, the realization of the greatness of man's dignity -- and of the overwhelming fact that, by grace, we are made children of God -- forms a single attitude. It is not our own efforts that save us and gives us life; it is the grace of God. This is a truth which must never be forgotten" (St. J. Escriva, Christ Is Passing By, 133).

14. A Christian acts in the world in the same way anyone else does; but his dealings with his colleagues and others should not be based on pursuit of reward or vainglory: the first thing he should seek is God's glory, desiring Heaven as his only reward (cf. Luke 6:32-34).

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

"The Father uttered one Word; that Word is His Son, and He utters Him forever in everlasting silence: and in silence the soul has to hear it." -- St John of the Cross

Navarre Bible Commentary:Saturday, 21st Week In Ordinary TimeParable of the Talents

Source: Ultimate Bible Picture Collection

Ad Majorem Dei Gloriam
Saturday, August 31, 2013
21st Week in Ordinary Time

Matthew 25:14-30

The Parable of the Talents
(Jesus said to His disciples,) [14] "For it will be as when a man going on a journey called his servants and entrusted to them his property; [15] to one he gave five talents, to another two, to another one, to each according to his ability. Then he went away. [16] He who had received the five talents went at once and traded with them; and he made five talents more. [17] So also, he who had the two talents made two talents more. [18] But he who had received the one talent went and dug in the ground and hid his master's money.

[19] Now after a long time the master of those servants came and settled accounts with them. [20] And he who received the five talents came forward, bringing five talents more, saying, 'Master, you delivered to me five talents; here I have made five talents more.' [21] His master said to him, 'Well done, good and faithful servant; you have been faithful over a little, I will set you over much; enter into the joy of your master.' [22] And he also who had the two talents came forward, saying, 'Master, you delivered to me two talents; here I have made two talents more.' [23] His master said to him, 'Well done, good and faithful servant; you have been faithful over a little, I will set you over much; enter into the joy of your master.' [24] He also who had received the one talent came forward, saying, 'Master, I knew you to be a hard man, reaping where you did not sow, and gathering where you did not winnow; [25] so I was afraid, and I went and hid your talent in the ground. Here you have what is yours.' [26] But his master answered him, 'You wicked and slothful servant! You knew that I reap where I have not sowed, and gather where I have not winnowed? [27] Then you ought to have invested my money with the bankers, and at my coming I should have received what was my own with interest. [28] So take the talent from him, and give it to him who has the ten talents. [29] For to everyone who has will more be given, and he will have abundance; but from him who has not, even what he has will be taken away. [30] And cast the worthless servant into the outer darkness; there men will weep and gnash their teeth.'"

Commentary:
14-30. A talent was not any kind of coin but a measure of value worth about fifty kilos (one hundred pounds) of silver.

In this parable the main message is the need to respond to grace by making a genuine effort right through one's life. All the gifts of nature and grace which God has given us should yield a profit. It does not matter how many gifts we have re- ceived; what matters is our generosity in putting them to good use.

A person's Christian calling should not lie hidden and barren: it should be outgoing, apostolic and self-sacrificial. "Don't lose your effectiveness; instead, trample on your selfishness. You think your life is for yourself? Your life is for God, for the good of all men, though your love for our Lord. Your buried talent, dig it up again! Make it yield" (St. J. Escriva, Friends of God, 47).

An ordinary Christian cannot fail to notice that Jesus chose to outline his teaching on response to grace by using the simile of men at work. Here we have a reminder that the Christian normally lives out his vocation in the context of ordinary, everyday affairs. "There is just one life, made of flesh and spirit. And it is this life which has to become, in both soul and body, holy and filled with God. We discover the invisible God in the most visible and material things. There is no other way. Either we learn to find our Lord in ordinary, everyday life, or else we shall never find Him" (St. J. Escriva, Conversations, 114).

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:Friday, 21st Week in Ordinary Time

Parable of the Wise and Foolish Maidens by Blake

Ad Majorem Dei Gloriam
Friday, August 30, 2013
21st Week in Ordinary Time

Matthew 25:1-13

The Parable of the Wise and Foolish Maidens
(Jesus said to His disciples,) [1] "Then the Kingdom of Heaven shall be compared to ten maidens who took their lamps and went to meet the bridegroom. [2] Five of them were foolish, and five were wise. [3] For when the foolish took their lamps, they took no oil with them; [4] but the wise took flasks of oil with their lamps. [5] As the bridegroom was delayed, they all slumbered and slept. [6] But at midnight there was a cry, 'Behold the bridegroom! Come out to meet him.' [7] Then all those maidens rose and trimmed their lamps. [8] And the foolish said to the wise, 'Give us some of your oil, for our lamps are going out.' [9] But the wise replied, 'Perhaps there will not be enough for us and for you; go rather to the dealers and buy for yourselves.' [10] And while they went to buy, the bridegroom came, and those who were ready went in with him to the marriage feast; and the door was shut. [11] Afterwards the other maidens came also, saying, 'Lord, lord, open to us.' [12] But he replied, 'Truly, I say to you, I do not know you.' [13] Watch therefore, for you know neither the day nor the hour."

Commentary:
1-46. The whole of chapter 25 is a practical application of the teaching contained in chapter 24. With these parables of the wise and foolish virgins and of the talents, and His teaching on the Last Judgment, our Lord is again emphasizing the need for vigilance (cf. note on Matthew 24:42). In this sense, chapter 25 makes chapter 24 more intelligible.

1-13. The main lesson of this parable has to do with the need to be on the alert: in practice, this means having the light of faith, which is kept alive with the oil of charity. Jewish weddings were held in the house of the bride's father. The virgins are young unmarried girls, bridesmaids who are in the bride's house waiting for the bridegroom to arrive. The parable centers on the attitude one should adopt up to the time when the bridegroom comes. In other words, it is not enough to know that one is "inside" the Kingdom, the Church: one has to be on the watch and be preparing for Christ's coming by doing good works.

This vigilance should be continuous and unflagging, because the devil is forever after us, prowling around "like a roaring lion, seeking someone to devour" (1 Peter 5:8). "Watch with the heart, watch with faith, watch with love, watch with charity, watch with good works [...]; make ready the lamps, make sure they do not go out [...], renew them with the inner oil of an upright conscience; then shall the Bridegroom enfold you in the embrace of His love and bring you into His banquet room, where your lamp can never be extinguished" (St. Augustine, Sermon, 93).

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:The Passion of St. John the Baptist

Salome with the Head of John the Baptist by Caravaggio

Ad Majorem Dei Gloriam
Thursday, August 29, 2013
21st Week in Ordinary Time
Memorial: The Passion of St. John the Baptist

Mark 6:17-29

John the Baptist Beheaded
[17] For Herod had sent and seized John, and bound him in prison for the sake of Herodias, his brother Philip's wife; because he had married her. [18] For John said to Herod, "It is not lawful for you to have your brother's wife." [19] And Herodias had a grudge against him, and wanted to kill him. But she could not, [20] for Herod feared John, knowing that he was a righteous and holy man, and kept him safe. When he heard him, he was much perplexed; and yet he heard him gladly. [21] But an opportunity came when Herod on his birthday gave a banquet for his courtiers and officers and the leading men of Galilee. [22] For when Herodias' daughter came in and danced, she pleased Herod and his guests; and the king said to the girl, "Ask me for whatever you wish, and I will grant it." [23] And he said to her, "Whatever you ask me, I will give you, even half of my kingdom."

[24] And she went out, and said to her mother, "What shall I ask?" And she said, "The head of John the Baptizer." [25] And she came in immediately with haste to the king, and asked, saying, "I want you to give me at once the head of John the Baptizer on a platter." [26] And the King was exceedingly sorry; but because of his oath and his guests he did not want to break his word to her. [27] And im- mediately the king sent a soldier of the guard and gave orders to bring his head. He went and beheaded him in the prison, [28] and brought his head on a platter, and gave it to the girl; and the girl gave it to her mother. [29] When his disciples heard of it, they came and took his body, and laid it in a tomb.

Commentary:
16-29. It is interesting that the extensive account of the death of John the Baptist is inserted here in the Gospel narrative. The reason is St. John the Baptist's special relevance in the history of salvation: he is the Precursor, entrusted with the task of preparing the way for the Messiah. Besides, John the Baptist had a great reputation among the people: they believed him to be a prophet (Mark 11:32); some even thought he was the Messiah (Luke 3:15; John 1:20); and they flocked to him from many places (Mark 1:5). Jesus Himself said: "Among those born of women there has risen no one greater than John the Baptist" (Matthew 11:11). Later, the Apostle St. John will speak of him in the Gospel: "There was a man sent from God, whose name was John" (John 1:6); but the sacred text points out that, despite this, he was not the light, but rather the witness to the light (John 1: 6-8). More correctly, he was the lamp carrying the light (John 5:35). We are told here that he was a righteous man and preached to everyone what had to be preached: he had a word for people at large, for publicans, for soldiers (Luke 3:10- 14); for Pharisees and Sadducees (Matthew 3:7-12); for King Herod himself (Mark 6:18-20). This humble, upright and austere man paid with his life for the witness he bore to Jesus the Messiah (John 1:29 and 36-37).

26. Oaths and promises immoral in content should never be made, and, if made, should never be kept. This is the teaching of the Church, which is summed up in the St. Pius X Catechism, 383, in the following way: "Are we obliged to keep oaths we have sworn to do unjust and unlawful things? Not only are we not obliged: we sin by making such oaths, for they are prohibited by the Law of God or of the Church."

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 CommentaryWednesday, 21st Week in Ordinary Time

Woe Unto You, Scribes and Pharisees by Tissot

Ad Majorem Dei Gloriam
Wednesday, August 28, 2013
21st Week in Ordinary Time
Memorial: St Augustine, Bishop and Doctor of the Church

Matthew 23:27-32

Jesus Indicts the Scribes and Pharisees
(Jesus said to the scribes and Pharisees,) [27] "Woe to you, scribes and Pharisees, hypocrites! for you are like whitewashed tombs, which outwardly appear beautiful, but within they are full of dead men's bones and all uncleanness. [28] So you also outwardly appear righteous to men, but within you are full of hypocrisy and iniquity.

[29] "Woe to you, scribes and Pharisees, hypocrites! for you build the tombs of the prophets and adorn the monuments of the righteous, [30] saying, 'If we had lived in the days of our fathers, we would not have taken part with them in shedding the blood of the prophets.' [31] Thus you witness against yourselves, that you are sons of those who murdered the prophets. [32] Fill up, then, the measure of your fathers."

Commentary:
27-28. The Jews used to whitewash tombs annually, shortly before the feast of the Passover. The whitewash made the tombs more visible and helped to avoid people brushing against them, which would have meant incurring legal uncleanness for seven days (Numbers 19:16; Luke 11:44).

In the sunlight, these tombs sparkled radiantly white, but inside they held corruption.

29-32. Our Lord shows them that they are cut off from the same cloth as their ancestors--not because they erect mausoleums in honor of prophets and just men but because they are guilty of the same sin as those who killed the prophets. Hence their hypocrisy, which makes them even worse than their fathers. With pained irony Jesus tells them that they are compounding the sins of their ancestors.

Clearly this is referring to His passion and death: if the ancients killed the prophets, by causing Him to suffer and die our Lord's contemporaries will still be more cruel.

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

"The Father uttered one Word; that Word is His Son, and He utters Him forever in everlasting silence: and in silence the soul has to hear it." -- St John of the Cross

Navarre Bible Commentary:Tuesday, 21st Week in Ordinary Time

St. Monica

Ad Majorem Dei Gloriam
Tuesday, August 27, 2013
21st Week in Ordinary Time
Memorial: St Monica

Matthew 23:23-26

Jesus Indicts the Scribes and Pharisees
(Jesus said to the scribes and Pharisees,) [23] "Woe to you, scribes and Pharisees, hypocrites! for you tithe mint and dill and cummin, and have neglected the weightier matters of the law, justice and mercy and faith; these you ought to have done, without neglecting the others. [24] You blind guides, straining out a gnat and swallowing a camel!

[25] "Woe to you, scribes and Pharisees, hypocrites! for you cleanse the outside of the cup and of the plate, but inside they are full of extortion and rapacity." [26] You blind Pharisee! first cleanse the inside of the cup and of the plate, that the outside also may be clean."

Commentary:
23. Mint, dill (aniseed) and cummin were herbs the Jews used in cooking or to perfume rooms. They were such insignificant items that they were not covered by the Mosaic precept on paying tithes (Leviticus 27:30-33; Deuteronomy 14: 22ff); the precept did not apply to domestic animals and the more common agricultural products such as wheat, wine and olive oil. However, the Pharisees, being so intent on showing their scrupulous observance of the Law, paid tithes even of these herbs. Our Lord does not despise or reject the Law; He is simply telling people to get their priorities right: there is no point in attending to secondary details if one is neglecting what is really basic and important--justice, mercy and faith.

24. The Pharisees were so scrupulous about not swallowing any insect which the Law declared to be unclean that they went as far as to filter drinks through a linen cloth. Our Lord criticizes them for being so inconsistent--straining mosquitos, being so scrupulous about little things, yet quite happily "swallowing a camel", committing serious sins.

25-26. After reproaching the Pharisees for their hypocrisy in religious practice, our Lord now goes on to indict their two-facedness in matters of morality. The Jews used to perform elaborate washings of plates, cups and other tableware, in line with the regulations on legal cleansing (cf. Mark 7:1-4).

The example He chooses suggests a deeper level of meaning--concern for that moral purity which should characterize man's interior life. What is of prime im- portance is cleanliness of heart, an upright intention, consistency between what one says and what one does, etc.

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:Monday, 21st Week in Ordinary Time

Curses Against the Pharisees, Tissot

Ad Majorem Dei Gloriam
Monday, August 24,  2013
21st Week in Ordinary Time

Matthew 23:13-22

Jesus Indicts the Scribes and Pharisees
(Jesus said to the scribes and Pharisees,) [13] "But woe to you, scribes and Pharisees, hypocrites! because you shut the Kingdom of Heaven against men; for you neither enter yourselves, nor allow those who would enter to go in. [15] Woe to you, scribes and Pharisees, hypocrites! for you traverse sea and land to make a single proselyte, and when he becomes proselyte, you make him twice as much a child of Hell as yourselves.

[16] "Woe to you, blind guides, who say, `If any one swears by the temple, it is nothing; but if any one swears by the gold of the temple, he is bound by his oath.' [17] You blind fools! For which is greater, the gold or the temple that has made the gold sacred? [18] And you say, `If any one swears by the altar, it is nothing; but if one swears by the gift that is on the altar, he is bound by his oath.' [19] You blind men! For which is greater, the gift or the altar that makes the gift sacred? [20] So he who swears by the altar, swears by it and everything on it; [21] and he who swears by the temple, swears by it and by him who dwells in it; [22] and he who swears by Heaven, swears by the throne of God and by Him who sits upon it."

[Catechism Citations: The Catechism cites verses from this passage in paragraph 2111.]

Commentary:
13. Here comes our Lord's invective against the behavior of the scribes and Pharisees: His "woes" condemn their past conduct and threaten them with punishment if they do not repent and mend their ways.

14. As RSV points out, "other authorities add here (or after verse 12) verse 14, "Woe to you, scribes and Pharisees, hypocrites! For you devour widows' houses and for a pretense you make long prayers; therefore you will receive greater condemnation." Our Lord is not reproaching them for praying long prayers but for their hypocrisy and cupidity. By going in for a lot of external religious practices, the Pharisees wanted to be recognized as devout men and then trade on that reputation particularly with vulnerable people. Widows, for example, would ask them to say prayers; the Pharisees in turn would ask for alms. What Jesus means here is that prayer should always come from an upright heart and a generous spirit.

15. "Proselyte": a pagan convert to Judaism. The root of the word means "he who comes", he who--coming from idolatry--joins the chosen people in response to a calling from God. The Pharisees spared no effort to gain converts. Our Lord reproaches them not for this, but because they were concerned only about human success, their motivation being vainglory.

The sad thing about these proselytes was that, after receiving the light of Old Testament revelation, they remained under the influence of scribes and Pharisees, who passed on to them their own narrow outlook.

22. Our Lord's teaching about taking oaths is given in the Sermon on the Mount (Matthew 5:33-37). Jesus does away with the nitpicking casuistry of the Pharisees by focusing directly on the uprightness of the intention of the oath-taker and by stressing the respect due to God's majesty and dignity. What Jesus wants is a pure heart, with no element of deceit.

Our Lord particularly reproves any tendency to undermine the content of an oath, as the Doctors of the Law tended to do, thereby failing to respect holy things and especially the holy name of God. He therefore draws attention to the commandment of the Law which says, `You shall not take the name of the Lord your God in vain" (Exodus 20:7; Leviticus 19:12; Deuteronomy 5:11).

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

"The Father uttered one Word; that Word is His Son, and He utters Him forever in everlasting silence: and in silence the soul has to hear it." -- St John of the Cross

Navarre Bible Commentary:Feast, St. Bartholomew, Apostle

St. Bartholomew by El Greco

Ad Majorem Dei Gloriam
Friday, August 23, 2013
Feast: St Bartholomew, Apostle

John 1:45-51

The Calling of the First Disciples
[45] Philip found Nathanael, and said to him, "We have found Him of whom Moses in the law and also the prophets wrote, Jesus of Nazareth, the son of Joseph." [46] Nathanael said to him, "Can anything good come out of Nazareth?" Philip said to him, "Come and see." [47] Jesus saw Nathanael coming to Him, and said to him, "Behold, an Israelite indeed, in whom is no guile!" [48] Nathanael said to Him, "How do you know me?" Jesus answered him, "Before Philip called you, when you were under the fig tree, I saw you." [49] Nathanael answered Him, "Rabbi, You are the Son of God! You are the King of Israel! [50] Jesus answered him, "Because I said to you, I saw you under the fig tree, do you believe? You shall see greater things than these." [51] And He said to him, "Truly, truly, I say to you, you will see Heaven opened, and the angels of God ascending and descending upon the Son of Man."

Commentary:
45-51. The Apostle Philip is so moved that he cannot but tell his friend Nathaniel (Bartholomew) about his wonderful discovery (verse 45). "Nathanael had heard from Scripture that Jesus must come from Bethlehem, from the people of David. This belief prevailed among the Jews and also the prophet had proclaimed it of old, saying: 'But you, O Bethlehem, who are little to be among the clans of Judah, from you shall come forth for me one who is to be ruler of Israel' (Micah 5:2).

Therefore, when he heard that He was from Nazareth, he was troubled and in doubt, since he found that the announcement of Philip was not in agreement with the words of the prophecy" (St. John Chrysostom, Hom. on St. John, 20, 1).

A Christian may find that, in trying to communicate his faith to others, they raise difficulties. What should he do? What Philip did--not trust his own explanation, but invite them to approach Jesus personally: "Come and see" (verse 46). In other words, a Christian should bring his fellow-men, his brothers into Jesus' presence through the means of grace which He has given them and which the Church ministers -- frequent reception of the sacraments, and devout Christian practices.

Nathaniel, a sincere person (verse 47), goes along with Philip to see Jesus; he makes personal contact with our Lord (verse 48), and the outcome is that he receives faith (the result of his ready reception of grace, which reaches him through Christ's human nature: verse 49).

As far as we can deduce from the Gospels, Nathanael is the first Apostle to make an explicit confession of faith in Jesus as Messiah and as Son of God. Later on St. Peter, in a more formal way, will recognize our Lord's divinity (cf. Matthew 16: 16). Here (verse 51) Jesus evokes a text from Daniel (7:13) to confirm and give deeper meaning to the words spoken by His new disciple.

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:Friday, 20th Week in Ordinary Time

Ad Majorem Dei Gloriam
Friday, August 19, 2011
20th Week in Ordinary Time
Memorial: St. Rose of Lima

Matthew 22:34-40

The Greatest Commandment of All
[34] But when the Pharisees heard that He (Jesus) had silenced the Sadducees, they came together. [35] And one of them, a lawyer, asked Him a question, to test Him. [36] "Teacher, which is the greatest commandment in the law?" [37] And He said to him, "You shall love the Lord your God with all your heart, and with all your soul, and with all your mind. [38] This is the great and first commandment. [39] And a second is like it, You shall love your neighbor as yourself. [40] On these two commandments depend all the law and the prophets."

Editor's Note: The Church cites this passage in the Catechism in paragraphs 575, 581, 1824, 2055, 2083 and 2196.

Commentary:
34-40. In reply to the question, our Lord points out that the whole law can be condensed into two commandments: the first and more important consists in unconditional love of God; the second is a consequence and result of the first, because when man is loved, St. Thomas says, God is loved, for man is the image of God (cf. Commentary on St. Matthew, 22:4).

A person who genuinely loves God also loves his fellows because he realizes that they are his brothers and sisters, children of the same Father, redeemed by the same blood of our Lord Jesus Christ: "this commandment we have from Him, that he who loves God should love his brother also" (1 John 4:21). However, if we love man for man's sake without reference to God, this love will become an obstacle in the way of keeping the first commandment, and then it is no longer genuine love of our neighbor. But love of our neighbor for God's sake is clear proof that we love God: "If anyone says, 'I love God', but hates his brother, he is a liar" (1 John 4:20).

"You shall love your neighbor as yourself": here our Lord establishes as the guideline for our love of neighbor the love each of us has for himself; both love of others and love of self are based on love of God. Hence, in some cases it can happen that God requires us to put our neighbor's need before our own; in others, not: it depends on what value, in the light of God's love, needs to be put on the spiritual and material factors involved.

Obviously spiritual goods take absolute precedence over material ones, even over life itself. Therefore, spiritual goods, be they our own or our neighbor's, must be the first to be safeguarded. If the spiritual good in question is the supreme one of the salvation of the soul, no one is justified in putting his own soul into certain danger of being condemned in order to save another, because given human freedom we can never be absolutely sure what personal choice another person may make: this is the situation in the parable (cf. Matthew 25:1-13), where the wise virgins refuse to give oil to the foolish ones; similarly St. Paul says that he would wish himself to be rejected if that could save his brothers (cf. Romans 9:3) – an unreal theoretical situation. However, what is quite clear is that we have to do all we can to save our brothers, conscious that, if someone helps to bring a sinner back to the Way, he will save himself from eternal death and cover a multitude of his own sins (James 5:20). From all this we can deduce that self-love of the right kind, based on God's love for man, necessarily involves forgetting oneself in order to love God and our neighbor for God.

37-38. The commandment of love is the most important commandment because by obeying it man attains his own perfection (cf. Colossians 3:14). "The more a soul loves," St. John of the Cross writes, "the more perfect is it in that which it loves; therefore this soul that is now perfect is wholly love, if it may thus be expressed, and all its actions are love and it employs all its faculties and possessions in loving, giving all that it has, like the wise merchant, for this treasure of love which it has found hidden in God [...]. For, even as the bee extracts from all plants the honey that is in them, and has no use for them for aught else save for that purpose, even so the soul with great facility extracts the sweetness of love that is in all the things that pass through it; it loves God in each of them, whether pleasant or unpleasant; and being, as it is, informed and protected by love, it has neither feeling nor taste nor knowledge of such things, for, as we have said, the soul knows naught but love, and its pleasure in all things and occupations is ever, as we have said, the delight of the love of God" (Spiritual Canticle, Stanza 27, 8).

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:Thursday, 20th Week in Ordinary Time

Boyar's Wedding Feast, Macovsky

Ad Majorem Dei Gloriam

Thursday, August 22, 2013

20th Week in Ordinary Time

Memorial of the Queenship of the Blessed Virgin Mary

Matthew 22:1-14

The Parable of the Marriage Feast

[1] And again Jesus spoke to them in parables, saying, [2] "The kingdom of heaven may be compared to a king who gave a marriage feast for his son, [3] and sent his servants to call those who were invited to the marriage feast; but they would not come. [4] Again he sent other servants, saying, 'Tell those who are invited, Behold, I have made ready my dinner, my oxen and my fat calves are killed, and everything is ready; come to the marriage feast.' [5] But they made light of it and went off, one to his farm, another to his business, [6] while the rest seized his servants, treated them shamefully, and killed them. [7] The king was angry, and he sent his troops and destroyed those murderers and burned their city. [8] Then he said to his servants, "The wedding is ready, but those invited were not worthy. [9] Go therefore to the thoroughfares, and invite to the marriage feast as many as you find.' [10] And those servants went out into the streets and gathered all whom they found, both bad and good; so the wedding hall was filled with guests.

[11] "But when the king came in to look at the guests, he saw there a man who had no wedding garment; [12] and he said to him, 'Friend, how did you get in here without a wedding garment?' And he was speechless. [13] Then the king said to the attendants, 'Bind him hand and foot, and cast him into the outer dark- ness; there men will weep and gnash their teeth.' [14] For many are called, but few are chosen."

[Editor's Note: Paragraphs 546, 796, and 1036 of the Catechism cite these verses.]

Commentary:

1-14. In this parable Jesus reveals how intensely God the Father desires the salvation of all men--the banquet is the Kingdom of heaven --and the mysterious malice that lies in willingly rejecting the invitation to attend, a malice so vicious that it merits eternal punishment. No human arguments make any sense that go against God's call to conversion and acceptance of faith and its consequences.

The Fathers see in the first invitees the Jewish people: in salvation history God addresses himself first to the Israelites and then to all the Gentiles (Acts 13:46).

Indifference and hostility cause the Israelites to reject God's loving call and there- fore to suffer condemnation. But the Gentiles also need to respond faithfully to the call they have received; otherwise they will suffer the fate of being cast "into outer darkness".

"The marriage", says St Gregory the Great (In Evangelia Homiliae, 36) "is the wedding of Christ and his Church, and the garment is the virtue of charity: a person who goes into the feast without a wedding garment is someone who believes in the Church but does not have charity."

The wedding garment signifies the dispositions a person needs for entering the Kingdom of heaven. Even though he belongs to the Church, if he does not have these dispositions he will be condemned on the day when God judges all mankind. These dispositions essentially mean responding to grace.

13. The Second Vatican Council reminds us of the doctrine of the "last things", one aspect of which is covered in this verse. Referring to the eschatological dimension of the Church, the Council recalls our Lord's warning about being on the watch against the wiles of the devil, in order to resist in the evil day (cf. Eph 6:13). "Since we know neither the day nor the hour, we should follow the advice of the Lord and watch constantly so that, when the single course of our earthly life is completed (cf. Heb 9:27), we may merit to enter with him into the marriage feast and be numbered among the blessed (cf. Mt 25:31-46) and not, like the wicked and slothful servants (cf. Mt 25:26), be ordered to depart into the eternal fire (cf. Mt 25:41), into the outer darkness where "men will weep and gnash their teeth'" (Lumen Gentium, 48).

14. These words in no way conflict with God's will that all should be saved (cf. 1 Tim 2:4). In his love for men, Christ patiently seeks the conversion of every single soul, going as far as to die on the cross (cf. Mt 23:37; Lk 15:4-7). St Paul teaches this when he says that Christ loved us and "gave himself up for us, a fragrant offering and sacrifice to God" (Eph 5:2). Each of us can assert with the Apostle that Christ "loved me and gave himself for me" (Gal 2:20). However, God in his infinite wisdom respects man's freedom: man is free to reject grace (cf. Mt 7:13-14).

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. Readers are encouraged 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:20th Wednesday in Ordinary Time

Ad Majorem Dei Gloriam
Wednesday, August 22, 2012
20th Week in Ordinary Time
Memorial: Saint Pius X, Pope

Matthew 20:1-16

The Parable of the Laborers in the Vineyard
[1] "For the Kingdom of Heaven is like a householder who went out early in the morning to hire laborers for his vineyard. [2] After agreeing with the laborers for a denarius a day, he sent them into his vineyard. [3] And going out about the third hour he saw others standing idle in the market place; [4] and to them he said, 'You go into the vineyard too, and whatever is right I will give you.' So they went. [5] Going out again about the sixth hour and the ninth hour, he did the same. [6] And about the eleventh hour he went out and found others standing; and he said to them, 'Why do you stand here idle all day?' [7] They said to him, 'Because no one has hired us.' He said to them, 'You go into the vineyard too.' [8] And when evening came, the owner of the vineyard said to his steward, 'Call the laborers and pay them their wages, beginning with the last, up to the first.'

[9] And when those hired about the eleventh hour came, each of them received a denarius. [10] Now when the first came, they thought they would receive more; but each of them also received a denarius. [11] And on receiving it they grumbled at the householder, [12] saying, 'These last worked only one hour, and you have made them equal to us who have borne the burden of the day and the scorching heat.' [13] But he replied to one of them, 'Friend, I am doing you no wrong; did you not agree with me for a denarius? [14] Take what belongs to you, and go; I choose to give to this last as I give to you. [15] Am I not allowed to do what I choose with what belongs to me? Or do you begrudge my generosity? [16] So the last will be first, and the first last."

Commentary:
1-16. This parable is addressed to the Jewish people, whom God called at an early hour, centuries ago. Now the Gentiles are also being called -- with an equal right to form part of the new people of God, the Church. In both cases it is a matter of a gratuitous, unmerited, invitation; therefore, those who were the "first" to receive the call have no grounds for complaining when God calls the "last" and gives them the same reward -- membership of His people. At first sight the laborers of the first hour seem to have a genuine grievance--because they do not realize that to have a job in the Lord's vineyard is a divine gift. Jesus leaves us in no doubt that although He calls us to follow different ways, all receive the same reward -- Heaven.

2. "Denarius": a silver coin bearing an image of Caesar Augustus (Matthew 22: 19-21).

3. The Jewish method of calculating time was different from ours. They divided the whole day into eight parts, four night parts (called "watches") and four day parts (called "hours")--the first, third, sixth and ninth hour.

The first hour began at sunrise and ended around nine o'clock; the third ran to twelve noon; the sixth to three in the afternoon; and the ninth from three to sun- set. This meant that the first and ninth hours varied in length, decreasing in au- tumn and winter and increasing in spring and summer and the reverse happe- ning with the first and fourth watches.

Sometimes intermediate hours were counted--as for example in verse 6 which refers to the eleventh hour, the short period just before sunset, the end of the working day.

16. The Vulgate, other translations and a good many Greek codices add: "For many are called, but few are chosen" (cf. Matthew 22:14).

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