22nd Sunday of the Year A

 22^nd Sunday of the Year A

Readings: Jeremiah 20:7‑9  Romans 12:1‑2  

Matthew 16:21‑27 

            In last Sunday's Gospel Jesus blessed Simon as the Rock (petros) of the church for confessing him as the Messiah and the Son of the living God.  But in this week's Gospel Jesus has to condemn Peter as "Satan" and a "stumbling stone" (skandalon) for failing to accept the necessity of the Messiah's suffering and death on his way to resurrection and glory.  As we learn of the need for Jesus' disciples to also embrace the way of self- denial and the cross, let us cry out to God for help with the refrain of this Sunday's responsorial psalm: "My soul is thirsting for you, O Lord my God" (Ps 63).

            In the first reading the prophet Jeremiah is struggling with the suffering that his mission has caused him.  In bold language, he accuses God of "seducing" him into speaking a message of "violence and outrage" to the sinful people of Judah and Jerusalem.  He then laments bitterly that his fidelity to God's word has brought him only "derision and reproach all the day."   Despite his aversion to his prophetic mission, Jeremiah admits that he cannot escape it.  Although he has repeatedly decided to "speak in God's name no more," Jeremiah must inevitably succumb to the power of God's word.    

                                    But then it becomes like fire burning in my heart,  imprisoned in my bones;  I grow weary holding it in,  I cannot endure it. 

            In the Romans reading Paul is beginning the section of the letter which exhorts his readers to live the ethical demands of the Christian life.  He adapts cultic language to describe what is expected of the Roman Christians in their new lives.  Although they do not offer animal sacrifices to God as  was done in the Jewish temple, Paul urges the Roman converts "to  offer (their) bodies as a living sacrifice holy and acceptable to  God . . ."  Paul believes that Jesus' death and resurrection have  begun the new age expected by the Jews.  Christians, therefore, cannot "conform" themselves to the old sinful age but must be "transformed" so that they "judge what is God's will, what is good, pleasing and perfect." 

            After Peter's confession of Jesus as the Messiah which we heard in last Sunday's Gospel (Matt 16:13‑20), Jesus begins to unveil a whole new dimension to his mission: the necessity for his suffering and death in Jerusalem at the hands of the religious leaders.  Peter, apparently still full of self-importance over the lofty title and blessings given to him, attempts to correct Jesus with the words: "May you be spared, Master! God forbid that any such thing ever happen to you!"

            In attempting to dissuade Jesus from his mission, Peter is performing the same function as Satan in the temptation scenes (Matt 4:1‑11).  Therefore, Jesus must reprimand him in the most severe language. 

                   "Get out of my sight, you satan!

                                    You are a stumbling block to me. 

                                    You are not judging by God's standards but by man's." 

Jesus then goes on to insist that not only are the cross and death necessary for him as the Messiah, but they will also be the path for his disciples who follow him.

"If one wishes to come after me, he must deny

   his very self, take up his cross, and begin to 

                                    follow in my footsteps. 

As he journeys to his own cross, Jesus offers his would be followers a paradoxical, yet priceless, wisdom.

                                    "Whoever would save his life will lose it, 

                                    but whoever loses his life for my sake will find it." 

To spend one's life in attempting to gain the whole world, as Satan had suggested in his temptations (Matt 4:1‑11), will only lead to self destruction.

                                    "What profit would a man show if he were to gain the 

                                    whole world and ruin himself in the process? 

                                    What can a man offer in exchange for his very self?"

21st Sunday in Ordinary Time A

 21^st Sunday in Ordinary Time A

Readings: Isaiah 22:15, 19‑23  Romans 11:33‑36  

Matthew 16:13‑20 

            This Sunday's liturgy celebrates Simon Peter's confession of faith  in Jesus as "the Messiah, the Son of the living God" and Jesus'  promise to Simon Bar Jonah that he will become the "Rock" (petros) upon whom Jesus will build his Church.  Let us pray for the Lord's continued guidance of his Church in the words of the responsorial psalm: "Lord, your love is eternal/ do not forsake the work of your hands" (Ps 138).

            The Isaiah oracle provides the background for some of the symbolic language used in Jesus' promise to Simon Peter in the gospel.    In the Lord's name, Isaiah announces that Shebna will be "thrust"  from his station as "master of the palace" in the Davidic court  because he has abused the office  by hewing for himself a pretentious tomb and glorying in his chariots (Isa 22:15‑18).  In his place the Lord will "summon" the faithful Eliakim, son of  Hilkiah, whom he will invest with the symbols of office as  "master of the palace" for "the House of David." 

                        I will place the key of the House of David on his shoulder; 

                                    when he opens, no one shall shut, 

                                    when he shuts, no one shall open. 

                                    I will fix him like a peg in a sure spot, 

                                    to be a place of honor for his family.   

The handing over of "the key of the House of David" is the symbol used in Jesus' conferral of authority upon Simon Peter.  It may have been part of the investiture ceremony for "the master of the palace;" it symbolizes full control over the royal family and palace.

            The second reading is the conclusion of Paul's long reflection on the place of Israel and the Gentiles in God's plan of salvation (Romans 9‑11).  Paul has agonized over the fact that the majority of his fellow Israelites have not accepted Jesus as the Messiah, but he has concluded that the gifts and call of God to Israel are irrevocable and that their temporary rejection of  the gospel has been an opportunity for the Gentiles to "be grafted onto" the "rich root of the olive tree" (Israel). Paul ends with a song of praise, quoting from Isaiah and Job in humble acknowledgment of the mystery of God's plan for salvation.

                                    How deep are the riches and the wisdom and knowledge of God! 

                                    How inscrutable his judgments, how unsearchable his ways! 

                                    "For who has known the mind of the Lord? 

                                    Or who has been his counselor?" 

                                    "Or who has given him anything 

                                    that he may be repaid?"           

 Matthew’s account of Simon Peter’s confession of Jesus as “the Messiah, the Son of the living God” is the climax of this portion of his Gospel.  In response to Peter’s confession, Jesus in turn establishes Simon as Peter (the Rock) of his church.  In the previous chapters the Pharisees and scribes from Jerusalem have repeatedly rejected Jesus’ claims to be the very incarnation of God’s wisdom through his teachings and actions proclaiming the kingdom of God (chapters 11-15), and he in turn has condemned them as hypocritical “blind” guides who close the kingdom to those who would enter (see also chapter  23).   Jesus has also warned Peter and the other disciples to “beware of the leaven (i.e. the teaching) of the Pharisees and Sadducees” (16:5-12)

Now, after journeying north to the region of Caesarea Phillipi, Jesus asks his disciples: “Who do people say the Son of Man is?”  They reply with the various opinions of the populace: John the Baptist (come back to life), Elijah, Jeremiah, or one of the prophets.  When Jesus asks them their belief, Peter, in contrast to the disbelieving leaders and with a fuller understanding than the crowd, confesses: “You are the Messiah, the Son of the living God.” As a disciple of faith, Peter is not one of the wise and learned from whom the kingdom is hidden (see Matt 11:25), but one of the blessed childlike to whom the Father can reveal the Son (Matt 11:25-29).  Therefore, Jesus responds by blessing him: “Blessed are you, Simon son of Jonah, for flesh and blood has not revealed this to you, but my heavenly Father.”

Jesus then gives Simon the title “rock” upon which he will build his church, and he promises it protection from the power of evil.  Jesus also gives Peter responsibility for teaching and leadership in his church which will replace the failed teaching office of the Pharisees and scribes.

“And I say to you, you are Peter,

and upon this rock I will build my church,

and the gates of the netherworld shall not prevail against it.

I will give you the keys to the kingdom of heaven.

Whatever you bind on earth shall be bound in heaven;

and whatever you loose on earth shall be loosed in heaven.”

Peter is established as the vice-regent in the royal household of Jesus’ kingdom.  He is given “the keys to the kingdom” so as to open it to all by teaching faithfully what Jesus has taught in the gospel.  At the end of the Gospel the risen Jesus will send his disciples to the nations with this mission.

“All power in heaven and on earth has been given to me.

Go, therefore, and make disciples of all nations,

baptizing them in the name of the Father, and of the Son, and of the Holy Spirit, teaching them to observe all that I have commanded you.

And behold, I am with you always, until the end of the age.”

20th Sunday in Ordinary Time A

 20^th Sunday in Ordinary Time A

Readings: Isaiah 56:1,6‑7 Romans 11:13‑15, 29‑32  

Matthew 15:21‑28

            All religious traditions, including Christianity, can lapse into legalistic exclusivity.  Today's readings challenge us with the message that God's plan for salvation includes all peoples:  both the Jews and the Gentiles (all other nations).  Let us pray in the words of the responsorial psalm: "May the peoples praise you, O God;/ may all the peoples praise you!" (Ps 67:6).

            The Isaiah reading is addressed to the Jewish community that has returned from exile and is in the process of restoring the temple destroyed by the Babylonians.  In this time of reconstituting a worshiping community, arguments arose over requirements for membership.  Some, like the prophet Ezekiel, opposed the admission of foreigners who were "uncircumcized in both heart and flesh" (see Ezek 44:4‑9).  In contrast, the anonymous prophet of this Isaiah passage instructs the returning exiles in God's name that righteous foreigners belong in the worshiping community.   God's salvation and justice are about to come, and the only important requirement is: to "observe what is right, do what is just."  Foreigners, who are willing to "keep the Sabbath free from profanation" and "hold to (the Lord's) covenant," are to be welcomed in the restored temple.

                        Them I will bring to my holy mountain

                        and make joyful in my house of prayer;

                        their holocausts and sacrifices

                        will be acceptable on my altar,

                        for my house shall be called

                        a house of prayer for all peoples.

            In Romans Paul continues to struggle with the place of his Jewish people in God's plan for salvation through Jesus the Messiah.  In this section he is warning the Gentiles that, although most Jews have not accepted Jesus as the Messiah, this does not mean that the Gentiles are the new chosen people.  The Gentiles are, in Paul's metaphor, a "wild olive shoot," grafted  on to Israel, "the rich olive tree" (Rom 11:17‑24).  If the Jews’ temporary rejection of Jesus has meant reconciliation for the world (the Gentiles), then their acceptance will mean "nothing less than life from the dead!".   "God's gifts and his call (to the Jews) are irrevocable."  Both Gentiles and Jews are saved by moving from disobedience to an acceptance of God's mercy.  For centuries the Gentiles were disobedient because they did not know the Torah, but now they have received mercy at this time when many Jews are disobedient to God's plan for salvation through Christ.  In the future Jewish disobedience will also be turned to mercy because, according to Paul, "God has imprisoned all in disobedience that he might have mercy on all."

            In Matthew's tension filled story a foreign Canaanite woman makes a bold demand that Jesus heal her possessed daughter and thereby initiates a new stage of Jesus' mission which begins to envision the inclusion of Gentiles.  Surprisingly, this pagan woman addresses Jesus with titles that indicate a deep faith.   She cries out, “Lord, Son of David, have pity on me!  My daughter is terribly troubled by a demon.”  But she receives a harsh rejection.  Jesus gives "her no word of response," and his disciples entreat him: “Get rid of her.  She keeps shouting after us.”  At this point Jesus gives some explanation for his behavior by saying, “My mission is only to the lost sheep of the house of Israel.”  The woman refuses to accept Jesus answer, and Matthew tells us, "She came forward then and did him homage with the plea, 'Help me, Lord!'"   Jesus goes on to use a proverb to defend the idea that he must confine his work to Israel: “It is not right to take the food of sons and daughters (the Jews) and throw it to the dogs (the Gentiles).”  Not to be outdone in proverbial wisdom, the persistent woman replies, “Please, Lord, even the dogs eat the leavings that fall from their masters' tables.”  Impressed by the woman's wisdom and overwhelmed by her faith, Jesus concludes, “Woman, you have great faith.  Your wish will come to pass.”   Matthew concludes, "That very moment her daughter got better."  

            The Canaanite woman's faith and wisdom stand in sharp contrast to the legalism of the religious leaders and the obtuseness of the disciples in the previous incident in Matthew (see 15:1‑20). The scribes and Pharisees from Jerusalem make the ritual cleanliness laws of their elders more important than God's commands to honor the parents, and the disciples fail to  understand that it is not what goes into a person from the  outside that defiles, but rather the evil intentions that come from the heart: “murder, adultery, fornication, theft, perjury  and slander.”