Author: cristovao

24th Sunday in Ordinary Time Year A (17 September 2017)

Lectionary readings: Sirach 27:30-28:7; Ps 103:1-4, 9-12; Rom 14:7-9; Mt 18:21-35

Theme: Reconciliation and Forgiveness, Be Kind and Merciful

Download

Living in Australia now for nearly six years, it is a common occurrence to hear of the Australian State of Reconciliation and Forgiveness, the past history, stories and the path for the future. The significance of reconciliation and forgiveness in maintaining and building relationships between Aboriginal and Torres Strait Islander and the wider Australia community. “It’s important not to lose sight of the fact that reconciliation is basically a grassroots process. It’s about people living and working together and solving problems in local communities.” (P.  Dodson)

Last Sunday’s Gospel discussed the reconciliation of members guilty of public crimes destructive of the community “If your brother or sister has sinned against you, go and point… “(Mt 18:15). Today’s Gospel reading concerns the forgiveness called for within the community at a personal level. Then Peter asked him, “Lord how many times must I forgive the offences of my brother or sister?” (Mt 18:21). The response of the Lord, “not seven times; I say seventy times seven times”. In many ancient cultures, Hebrew included, the number seven often signifies completeness and/or perfection. Reconciliation and Forgiveness will be the process to attain the end goal of wholeness, completeness and perfection. I mentioned last week, in the language of Human Rights “caring for one another, is everyone’s responsibility”.

In our time of the Common Era, we have had two world wars and perhaps we know that some of the main causes of these wars or any global violence and conflict. According to Karen Armstrong in her book “Twelve Steps to a Compassionate Life”, Armstrong noted, it is important to point out that “In fact, the cause of war is usually ambition, hatred, greed and envy”. This is the message of the first reading from the book of Sirach, the need for forgiveness and reconciliation. Reconciliation has elements of truth, forgiveness, healing, reparation, justice and love. “Wrath and anger are hateful things … think of the commandments, hate not your neighbour”.  Resentment and the vengeful spirit have been part of the human story since the beginning. The Jews knew the directives of Sirach, as well as the challenge of Scripture to be holy as God is holy. “We must realize that listening to this Scripture on Sunday and yet practicing any kind of vendetta is inconsistent and un-Christian” (Sunday Missal pg. 577).

In the parable of the unforgiving manager, Jesus teaches us, there is no limit to granting forgiveness and pardon, the meaning of forgiving “seventy times seven”. The man who owned an enormous amount was forgiven, and he failed to show compassion to his friend who pleaded for mercy, how sad. From the “Charter for Compassion”, Karen Armstrong noted “The principle of compassion lies in the heart of all religious, ethical and spiritual traditions, calling us always to treat all others as we wish them to be treated ourselves”. The final line of the Charter is “It is the path to enlightenment, and indispensible to the creation of a just economy and a peaceful global community”.

Psalm 103, The Lord is kind and merciful, slow to anger and rich in compassion. Oh God, so great is your love for us, most forgiving and reconciling. Together with psalm 104, God of all grace shines far and wide. “In the galaxy of the Psalter these are twin stars of the first magnitude” (D. Kidner pg. 364)

For Reflection and Discussion: (1) The ability to forgive is a gift present in everyone, what is your opinion. (2) The Golden Rule, “In everything, do to others as you would have them do to you; for this is the law and the prophets”(Mt 7:12), share with a friend, have a havrutah session.

Bibliography: W.G. Plaut, (ed.) The Torah (NY 1981); K. Armstrong, Charter of Compassion (2009); K. Armstrong, Twelve Steps to a Companionate Life (2010); Reconciliation Australia, Reconciliation Action Plan (2015-2017). D. Kidner, Psalms 73-150 (1975).

This week’s Sunday Commentary was prepared by

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

Email: 1alikilangi@tpg.com.au

[Copyright © 2017]

……………………………………………….

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

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.

Download

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

…………………………………………………

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

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.

Download

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]

……………..…….……………………………………

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

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).

Download

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]

……….…………..…….……………………………

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

The 22nd Sunday of Ordinary Time – 03 September, 2017

Lectionary readings:  Jeremiah 20:7-9; Psalm 63:2-9; Romans 12:1-2; Matthew 16: 21-27

Download

Jeremiah never wanted to be a prophet. He protested to YAH  that he was too young.  But he was sent to a nation in crisis, to an audience that rejected his message.  This passage finds him disillusioned, angry and filled with self-pity.  He shouts his lament before God.  He sees himself as tricked by God and yet there continues to be a fire burning within him to call the people to repentance despite his personal scorn.  His prophetic role is one that continues to the present day when people speak truth to power and are rejected or scorned.  Prophetic voices that call for justice, faithfulness, inclusivity and compassion are often not welcomed.

 Paul’s letter to the Romans continues with urging the people to ongoing renewal and discernment as to the call of God to faithfulness and truth.  This is addressed to both Jewish and Gentile Christians as a pattern of life to be embraced by all believers.  As Jeremiah saw that sacrifice was meaningless unless there was repentance and faithfulness to the covenant, Paul teaches that our entire way of life involves sacrifice.  God is all merciful and we are called to renewal of minds and hearts in order to participate in the newness of creation through the Pascal Mystery of Christ.

 The gospel this week takes us on a path from Peter being the foundational rock on which to build the church, to an obstacle ( skandalon), a stumbling stone causing others to trip as he and the disciples are shocked and distressed from hearing Jesus’ teaching about suffering and death.  It is the first prediction of his passion.  Jesus can see that his mission would entail suffering and perhaps death.

These predictions are written however AFTER the fact and in light of the Resurrection.  Jesus’ talk of his decision to go to Jerusalem to face those who are out to destroy him is untenable to Peter.  Jesus rebukes his friend, even calling him Satan!  He tells Peter he must get behind him and take up his cross and follow him.  It is a challenge that continues to all followers of the Christ.  Jesus has confidence that he would be vindicated by his Abba God.  We see similar situations with various prophet people who recognize that their journey may lead to death and yet feel called to proceed.  An example would be Martin Luther King, Jr. going to Memphis, TN when he knew there were those who hated him.  He went anyway and was murdered.  Bishop Oscar Romero spoke out about the injustices of the government in El Salvador and paid the price by his untimely death….as did the Church women who followed him later in 1980 in El Salvador as they worked for justice for the poor.  The promise of Resurrection and life that continues with our merciful and all loving God gives courage and hope to those who face the “terrors of the night”.  Psalm 63 brings comfort in knowing that God’s kindness is a greater good than life, that despite my thirst, I will be filled with the riches of a banquet and your right hand upholds me.

For reflection and discussion:  What message “burns in your heart” and gives you a sense of urgency to share it with others?  No matter where you live in this world, the cries of the poor and disenfranchised can be heard and seen on a daily basis.  What is a Christian to do?  The Cross seems to overwhelm.  Where do you get your strength and courage to continue to follow behind the Christ?

    This week’s teaching commentary was prepared by

Mary Louise Chesley-Cora, MAT in Religious Studies

Hockessin DE USA

Bat Kol  Alumna 2001

Email:  chezcor@msn.com

[Copyright © 2017]

……………………………………………………

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

The 21st Sunday of Ordinary Time – 27th August, 2017

Lectionary readings:  Is 22:19-23;   Ps 138:1-8;   Rom 11:33-36 ;  Mt 16:13-20

Download

“Who do THEY say that I am?” This week’s Gospel from Matthew poses this question from Jesus to his disciples. They reply with names of prophetic people who have preceded him. Then Jesus asks the question thatis for each one of us to answer throughout our lifetime: “And you, who do YOU say that I am?” Peter ‘s response is one that like us, he will slowly come to fully understand: You are the Christ, the firstborn of the living God. His response indicates a close relationship between Jesus and his Abba. Jesus calls Simon kepa meaning rock in Aramaic . He says you are kepa, Peter, and on this rock I will build my church. (It is only here and 18, 17(twice) that the word church is used in the Gospels.) Jesus is the long awaited messiah but not the one that they expected. He does not come to put down the Roman rule and oppression. Rather, Jesus brings to them a messaiahship of compassion, justice, love for the least, service, mercy and deep peace. It is only after the Passion, Death and Resurrection of Jesus that his full identity is revealed to his followers.

The reading from Isaiah speaks of the indictment against an unjust steward, Shebna, in the court of King Hezekiah. Eliakim, son of the High Priest, Hilkiah, is given authority in the royal palace. This is seen as a divinely given authority and three images explain his new role: Eliakim is called “father” of the people and will participate in governing the southern kingdom as part of the Davidic dynasty; he will be keeper of the key of the House of David which allows entrance and access to the palace and the king; and third, he will be like a tent peg: one who will see to the safekeeping of all those in his care. He has the honor of being a wise parent/leader, a careful guardian, and a living symbol of stability. This passage prefigures the role of Peter who is given the keys to the kingdom of heaven. From ancient times we see here a connection for those in leadership positions today in church and in society. These values seem timeless.

Psalm 138 that follows the Isaiah reading brings a song of praise for the kindness and strength that God gives to the people in this time of relative security. God’s kindness endures forever, even in times of trouble and catastrophe. This is a reminder that we are “the face of God” in our world today.

The letter of Paul to the Romans reflects his understanding that God’s salvation extends to ALL peoples of the earth. God’s love and care is totally inclusive. Paul struggles as we may also in attempting to understand the mystery of the wonders of God.

For reflection and discussion: It is said that St. Francis of Assisi prayed during the night: “Who are you my God? And who am I?” How we respond identifies us and our life as Christians. It shapes our own identity and our parish identity. It is a challenge to define who we are. The Spirit gives us all the gifts we need and is always with us. How do you respond at this time in your journey to “and who do YOU say I am?” Is your answer always the same or does it differ with your life experiences and deeper understandings of who God is for you?

This week’s teaching commentary was prepared by

Mary Louise Chesley-Cora, MAT in Religious Studies

Hockessin DE USA

Bat Kol  Alumna 2001

Email:  chezcor@msn.com

 [Copyright © 2017]

……………..…….………………………………………

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