Twenty Third Sunday in Ordinary Time

Alternative Commentary

Twenty Third Sunday in Ordinary Time (September 10th, 2017)

Ez 33:7-9, Ps 94:1-2, 6-9, Rom 13:8-10. Mt 18:15-20

At the heart of today’s gospel lies the “difficult art” (Liturgical Calendar for Ireland 2017) of correction in a Christian community.

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This “difficult art” is explored within the larger context of chapter 18, where Matthew focuses on issues pertaining to community: care of the “little ones”; dealing with scandal and searching for those who stray. Today’s gospel continues the shepherding theme with three concrete measures offered in dealing with sin in the community. “If your brother sins against you, go and tell him his fault, between you and him alone”. The onus to take the initiative towards reconciliation falls on the one offended. This is when the “difficult art” of neighbourly correction becomes such a challenge. How much easier it would be to unburden to a sympathetic listener or to gossip about it in a group of friends. George T. Montague reminds us that “whether out of cowardice or fear of rejection or passing the responsibility on to someone else, how often this simple and direct method is avoided” (Companion God, 200). If the other listens there is the joy of reunion; “if he listens to you, you have won your brother back”. Winning the other back “connotes coming to an understanding that effects reconciliation”. (The Spiritual Wisdom of the Gospels for Christian Preachers and Teachers; John Shea, 267) This echoes the advice of Lev19:17 “You shall not hate your brother in your heart, but you shall reason with your neighbour, lest you bear sin because of him”.

 

The possibility of not listening is there also, and in that case one or two others are brought along, “so that every word be confirmed by the mouth of two or three witnesses”.

 

This step mirrors Deut 19:15 which stresses that “only on the evidence of two witnesses or of three witnesses, shall a charge be sustained”. If this fails and “if he refuses to listen to them, tell it to the church: and if he refuses to listen to the church, let him be to you as a Gentile and a tax collector”. George T. Montague states it in another way, “The one who refuses the authority of the community, an authority behind Christ stands…can only be choosing to relate to the community as an outsider…and the point comes, after due process, when this situation must be openly acknowledged”.

 

There is another way that needs to be acted on to continue the process of reconciliation: communal intercessory prayer. “Again, I tell you, if two or three agree on earth about anything you ask, it will be done for you by my Father in heaven for where two or three are gathered in my name, I am there among them”. The community are not just gathered around sins but in the name of Jesus and is assured of his presence among them in this given situation. “Prayer is the way we inform skill with Spirit… it may result in the skill becoming an art”. (John Shea, 270- 271)

 

For Reflection and Discussion: “Reconciliation becomes an art when the potential in the situation is discerned and maximized.” (John Shea, 271) Have you ever participated in any of the procedures suggested in the Gospel? What was the outcome?

 

Bibliography: George T. Montague, S.M. Companion God: A Cross-Cultural Commentary on the Gospel of Matthew (Paulist Press 1989); John Shea, The Spiritual Wisdom of the Gospels for Christian Preachers and Teachers (Liturgical Press 2004); Patrick Jones, (edited) Liturgical Calendar for Ireland 2017 (Veritas 2016)

 

This week’s commentary was prepared by

Moya Hegarty,  osu, Sligo, N. Ireland.  moyaosu@eircom.net

Bat Kol Alumna 2007 and 2015

 

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PLEASE NOTE: The weekly Gospel commentaries represent the research and creative thought of their authors, and are meant to stimulate deeper thinking about the meaning of the Sunday Scriptures. While they draw upon the study methods and sources employed by the Bat Kol Institute, the views and conclusions expressed in these commentaries are solely those of their authors, and do not necessarily represent the views of Bat Kol.  Questions, comments and feedback are always welcome.

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 ~~1983-2017~~

Bat Kol Institute for Jewish Studies, Jerusalem

“Christians Studying the Bible within its Jewish milieu, using Jewish Sources.”

Website: www.batkol.info;   gill@batkol.info

Hebrew Song of September

עַל שְלֹשָה דְּבָרִים הָעוֹלָם עוֹמֵד- עַל הַתּוֹרָה וְעַל הָעֲבוֹדָה וְעַל גְּמִילוּת חֲסָדִים.

(מִשְנָה, מַסֶּכֶת אָבוֹת,  פֶּרֶק א, מִשְנָה ב)

 

Al shelosha devarim ha’olam omed- al ha-tora ,ve-al ha-avoda, ve-al gemilut chasadim

 

On three things the world stands – on the Tora, on God worship and on charity (benevolence)

(Mishna, tractate Avot, chapter 1, Mishna 2)

 

This sentence from the Mishna, that was written 2000 years ago, tells us what are the important things in our life: the five books of Moses with all the commandments, worship of God, especially the Priests in the Temple and loving each other with no limits: helping the poor, sincere charity, philanthropy, loan to the poor without interest, benevolence and favor.

 

The song is very popular, especially in religious ceremonies.

 

Sarah Israeli

 

23rd Sunday in Ordinary Time Year

23rd Sunday in Ordinary Time Year A (10 September 2017)

Lectionary readings: Ezek 33:7-9; Ps.95; Rom 13:8-10; Mt 18:15-20

Theme: Respectful Fraternal Correction, Discipline and Reconciliation.

 

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A phrase we hear all the time, “Am I my brother’s keeper?”. It is an easy and convenient way to wash our hands of involvement with others, even among family members. The phrase, occurs in the context of the story of Cain and Abel in Genesis 4:1-9. Cain killed his brother Abel, the Lord knowing full well what had happened, asked Cain where Abel was. Cain’s response was, “I do not know. Am I my brother’s keeper?” The moral of the story of the “Good Samaritan… who is my neighbour” flows light on the meaning of word “keeper”. The nature of the “keeper” or keeping is something God rightfully demands of everyone, on the ground of justice and love. We are indeed to be our brother’s keeper.

 

“For where two or three are gathered in my name, there am I among them” (Matthew 18:20). We know there are different layers and facets in excavations in finding out the meaning of a text. Context dictates everything when it comes to hermeneutics (the art of interpretation). In Deuteronomy 19:15; 17:6; Nm 35:30, “A sole witness is not enough to condemn anyone… only by the testimony of two or three witnesses can a case be resolved”. Everett Fox, on the multiple witnesses and its gravity stated, “In keeping with the biblical idea of ‘equity’ (Heb. tzedek), that is, fairness and balance in judgement, a false witness suffers the same punishment as would have befallen the innocent person whom he accused”(Fox 936).

 

I will take it that the context of Mt.18:15-20 is about forgiveness, discipline and reconciliation which is the concept of Mt. 18:21-35. In the modern terms, we hear how many times must I forgive my brother, “a million times”, Jesus is saying, 70 times 7, meaning endless. To make a response, seeking forgiveness and reconciliation, wholeness to be restored, the process is one to one, take two or three, or the church community will go to the one being charged. This is the meaning of “where two or three are gathered in my name, there I am among them”.

 

 The second reading (Rom 13:8-10), reminds us of the care and the love for the neighbour. Paul quotes the Old Testament (Lv 19:18) and sees love as the unifying principle behind all laws and commandments. “Love does no evil to the neighbour,” even though an honest and respectful fraternal correction may cause some necessary pain. Correction is always to be done in the spirit of love with the goal of reconciliation.

 

Reconciliation in the light of the Joseph and his brothers, Genesis 45. After Judah’s impassioned plea on behalf of Benjamin and their father (Gen 45:18-34), Joseph saw that his brothers had truly repented. In tears, he revealed to his brothers, “I am Joseph your brother”.

 

“Am I my brother’s keeper?” in the language of Human Rights, Rights and Law, caring for one another, is everyone’s responsibility. “Duty of care may be considered a formalisation of the social contract, the implicit responsibilities held by individuals towards others within society. It is not a requirement that a duty of care be defined by law, though it will often develop through the jurisprudence of common law.” en.m.wikipedia.org.

 

For Reflection and Discussion: In my personal journey, how am I with regards to Respectful Fraternal Correction, Discipline and Reconciliation.

 

Bibliography: W.G. Plaut, (ed.) The Torah (NY 1981); Darton, Longman &Todd Ltd, The Jerusalem Bible (London 1974); Everett Fox, The Five Books of Moses (NY 1997)

 

This week’s Sunday Commentary was prepared by

Fr. Aliki A. Langi, Bat Kol Alum 2005, Gladstone, Australia

Email: 1alikilangi@tpg.com.au

[Copyright © 2017]

 

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PLEASE NOTE: The weekly Gospel commentaries represent the research and creative thought of their authors, and are meant to stimulate deeper thinking about the meaning of the Sunday Scriptures. While they draw upon the study methods and sources employed by the Bat Kol Institute, the views and conclusions expressed in these commentaries are solely those of their authors, and do not necessarily represent the views of Bat Kol.  Questions, comments and feedback are always welcome.

….……………………………………………………

 

~~1983-2017~~

Bat Kol Institute for Jewish Studies, Jerusalem

“Christians Studying the Bible within its Jewish milieu, using Jewish Sources.”

Website: www.batkol.info;   gill@batkol.info

Parashat Ki Tavo

Shabbat Table Talk

Parashat Ki Tavo, Shabbat, September 9th 2017

Week of September 3rd- 9th

Torah portion:  Dt. 26:1-29:8   Haftarah: Is. 60:1-22

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Within this parashah we see an emphasis on the past, present and the future. The Israelites remembering that they were once slaves in Egypt are now about to cross the Jordan and are ready to embrace the life in the land promised to them. Having been saved by God’s outstretched arm, they move with great gratitude for the past and look forward in trust for what the future may bring. “I will take you to be my people, and I will be your God, and you shall know that I am the LORD, your God, who has brought you out from under the burdens of the Egyptians.” (Ex.6:7)

 

However glorious this moment was, there was still fear and trepidation as they are about to cross over. Both the past and future were unrealities, all they knew was the present reality and this was a period of great transition. Knowing the numerous hardships in the desert, the Israelites now entering the land experienced both deep joy and great anxiety.

 

In his last instruction, Moses reminded them, “This very day the Lord, your God is commanding you to observe these statutes and ordinances; so observe them diligently with all your heart and with all your soul. Today, you have obtained the Lord’s agreement to be your God and for you to walk in his ways.”  (26:16-17) ‘This very day’ expresses the immediacy of their actions and this implies not just their mind and intellect but also their heart and soul. In doing this they will walk the path of God – the path of righteousness and holiness. In listening to the voice of God in all its manifestations, they acknowledged God’s presence and proclaimed to themselves and to the world that they are God’s treasure.

 

Entering this land implies that they will settle, cultivate the land and take care of it, thus it will be their home. They will face great challenges but the rewards too will be great for in the harvest time there will be great rejoicing and gratitude for it was God, not humanity that was the source of the land’s fertility.

 

Moses had instructed the Israelites that at this time of the harvest they were to make an annual pilgrimage to the central sanctuary and to bring the first fruits of the harvest and to thank God for the land’s bounty. A thanksgiving prayer was to be recited by the farmer which was an ancient confession of their faith whereby all their ancestors were remembered. In reciting this prayer they were reminded both of their personal and historical suffering as well as the fact that with God as their center they could overcome any difficulty. It will be a transformation of a landless and persecuted people into a numerous nation secure and at home in the land.

 

On reading the Women’s Torah Commentary, I was impressed with a three-step formula that Rabbi Nancy Wechsler put forth on entering the land or on beginning a new chapter in one’s life. She states, firstly, elevate your dreams (Dt. 26:2).  Secondly, one needs to acknowledge the pain and the survival of that pain (Dt. 26:6-8). Lastly, let generosity extend from your happiness (Dt. 26:11).  

 

In conclusion, “The future, the past and the present are woven together, making the basket the perfect symbol for the moment.”  (Women’s Commentary 373)  

 

For Reflection and Discussion: [1.] It would be of great benefit for us to periodically reexamine what we hold sacred in our life’s basket. [2.] Have you found a suitable way or manner in which to honor what you have learned through survival?

 

Bibliography: Etz Hayim, Torah and Commentary (New York, 2001); Adele Berlin and Marc Zvi Brettler, The Jewish Study Bible, (Oxford University Press 2014)  Rabbi Elyse Goldstein, The Women’s Haftarah Commentary, (Woodstock,VT., 2004)

 

This week’s teaching commentary was prepared by

Rita Kammermayer, nds, BA, B.Ed, Masters of Pastoral Studies

Bat Kol alumni  2001,  Jerusalem, Israel

ritakammermayer@netscape.net

Copyright 2017

 

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PLEASE NOTE: The weekly Parashah commentaries represent the research and creative thought of their authors, and are meant to stimulate deeper thinking about the meaning of the Scriptures. While they draw upon the study methods and sources employed by the Bat Kol Institute, the views and conclusions expressed in these commentaries are solely those of their authors, and do not necessarily represent the views of Bat Kol.   The commentaries, along with all materials published on the Bat Kol website, are copyrighted by the writers, and are made available for personal and group study, and local church purposes. Permission needed for other purposes.  Questions, comments and feedback are always welcome.

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Bat Kol Institute for Jewish Studies, Jerusalem

~~1983-2017~~

“Christians Studying the Bible within its Jewish milieu, using Jewish Sources.”

Website: batkol.info  Parashat Admin: gill@batkol.info

Twenty-Second Sunday in Ordinary Time

Alternatice Commentary

 Twenty-Second Sunday in Ordinary Time (Sept 3, 2017)

 Lectionary Readings:  Jer 20:7-9; Ps 63; Rom 12:1-2; Matt 16:21-27

Theme: “he . . . must . . . undergo great suffering” (v. 21).

 

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The liturgy for the Twenty-Second Sunday juxtaposes two prophetic figures who exemplify the pain and suffering that seems to be the burden of prophetic ministry. In intense pain, the prophet Jeremiah cries out that he has been overpowered by God to such a point that he has tried to escape his preaching ministry. But God’s hold on him is so great, he cannot escape.   “If I say, ‘I will not mention him, or speak any more in his name,’ then within me there is something like a burning fire shut up in my bones; I am weary with holding it in, and I cannot” (v 9).

 

Jesus, we hear, “began to show his disciples that he must go to Jerusalem and undergo great suffering. . .” In the wake of Peter’s strong rebuke, Jesus warned those wishing to follow him that they must also be prepared to suffer.  “If any want to become my followers, let them deny themselves and take up their cross and follow me. . .” (v 25).      Earlier in the same chapter we read Matthew’s account of Jesus’ question on the way: “Who do people say the Son of Man is?” (v 13). Matthew, however, makes a significant change in the Markan list (Mk 8:28) by including Jeremiah as one of the responses. As Dan Harrington has pointed out, this is “consistent with Matthew’s general interest in Jeremiah as a figure of Jesus” (247). Matthew quotes Jeremiah three times (2:17; 16:14; 27:9) and alludes to him also three times (7:15-23; 11:28-30; 23:37-39) (Ibid.).

 

Already in Deuteronomy we read that God will raise up a prophet like Moses and that God will put God’s word in the mouth of that prophet (Deut 18:15, 18). Later, in the call narrative of Jeremiah, when we read, “then the LORD put out his hand and touched my mouth; and the LORD said to me, ‘Now I have put my words in your mouth’” (Jer 1:9), we remember the words of Deuteronomy. Jeremiah is that prophet like Moses. So Matthew’s addition of Jeremiah to Mark’s list links Jesus to this long history of prophetic activity.

 

Jeremiah preaches on the eve of the Babylonian destruction of Jerusalem and the First Temple, while Jesus’ ministry takes place four decades before the Roman destruction of Jerusalem and the Second Temple.  But both the Shared Scripture and the Christian Testament were written, as Jim Sanders used to say, “out of the ashes of two temples,” and in response to the profound crisis brought about by those destructions.

 

The responsorial psalm is a fitting response to both readings. The psalmist cries out “O God, my God, for you I search. My throat (nefesh in Hebrew) thirsts for You, my flesh yearns for You in a land waste and parched, with no water” (Rbt Alter trans). As Robert Alter comments, “the speaker’s longing for God is so overwhelmingly intense that he feels it as a somatic experience, like the thirsty throat of a man in the desert, like yearning flesh” (116). Several of Jeremiah’s prayers are recorded.  Jesus prays three times in the garden of Gethsemane to have the cup removed, but eventually submits to whatever God wills.

 

 For Reflection and Discussion:

 

(1) Religious folk, sisters especially, are fond of describing themselves as called to be prophets. But given Jesus’ warning in today’s Gospel reading, it would seem that such a claim is probably more demanding than we tend to realize. Today’s readings give us pause for reflection on the prophetic ministry and its “costly” consequences (to cite Bonheoffer). Even Peter, in the Gospel, was not willing to accept that Jesus was to “undergo great suffering.” Take time for some “reality” thinking on the call to prophetic ministry. (2) I finished this July 21st and as I prepared for the feast of Mary Magdala I noticed that Psalm 63 was also the response to the reading from the Song of Songs (3:1-5). It was as if the intense pain of Jeremiah and the “great suffering” anticipated by Jesus was somehow connected to the pain of the beloved searching for the lover  “in the streets and in the squares. . .” Does this strike a chord within you?

 

 Bibliography: Rbt. Alter, The Book of Psalms (New York: 2007); D. J. Harrington, The Gospel of Matthew (Collegeville: 1991).

 

This week’s Sunday Gospel Commentary was prepared by

Helen R. Graham, M.M., PhD., Quezon City, Philippines, Bat Kol Alumna 2002, 2005, 2006, 2009. 
Email address: helengraham522@gmail.com

[Copyright © 2017]

 

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PLEASE NOTE: The weekly Gospel commentaries represent the research and creative thought of their authors, and are meant to stimulate deeper thinking about the meaning of the Sunday Scriptures. While they draw upon the study methods and sources employed by the Bat Kol Institute, the views and conclusions expressed in these commentaries are solely those of their authors, and do not necessarily represent the views of Bat Kol.  Questions, comments and feedback are always welcome.

       …………………………………………………………

 

 ~~1983-2017~~

Bat Kol Institute for Jewish Studies, Jerusalem

“Christians Studying the Bible within its Jewish milieu, using Jewish Sources.”

Website: www.batkol.info;   gill@batkol.info