DAILY READING and REFLECTIONS For Monday, November 24, 2014 34th and Last week in Ordinary Time - Psalter week 2 (Red) Feast of Saint Andrew Dung Lac and Companions, Priest and Martyrs Readings: Rev 14:1-5; Ps 24:1-6; Lk 21:1-4 Response: Lord, this is the people that long to see your face. Rosary: joyful Mysteries Verse: I tell you truly, this poor widow has put in more than any of the. SAINT OF THE DAY: Saint Andrew Dung Lac and Companions, Priest and Martyrs Through the missionary efforts of various religious families beginning in the sixteenth century and continuing until 1866, the Vietnamese people heard the message of the gospel, and many accepted it despite persecution and even death. On June 19, 1988, Pope John Paul II canonized 117 persons martyred in the eighteenth century. Among these were ninety-six Vietnamese, eleven missionaries born in Spain and belonging to the Order of Preachers, and ten French missionaries belonging to the Paris Foreign Mission Society. Among these saints are eight Spanish and French bishops, fifty priests (thirteen European and thirty-seven Vietnamese), and fifty-nine lay people. These martyrs gave their lives not only for the Church but for their country as well. They showed that they wanted the gospel of Christ to take root in their people and contribute to the good of their homeland. On June 1, 1989, these holy martyrs were inscribed in the liturgical calendar of the Universal Church on November 24th. FROM THE NEW AMERICAN BIBLE: READING 1, Revelation 14:1-3, 4-5 1 Next in my vision I saw Mount Zion, and standing on it the Lamb who had with him a hundred and forty-four thousand people, all with his name and his Fathers name written on their foreheads. 2 I heard a sound coming out of heaven like the sound of the ocean or the roar of thunder; it was like the sound of harpists playing their harps. 3 There before the throne they were singing a new hymn in the presence of the four living creatures and the elders, a hymn that could be learnt only by the hundred and forty-four thousand who had been redeemed from the world. 4 These are the sons who have kept their virginity and not been defiled with women; they follow the Lamb wherever he goes; they, out of all people, have been redeemed to be the first-fruits for God and for the Lamb. 5 No lie was found in their mouths and no fault can be found in them. RESPONSORIAL PSALM, Psalms 24:1-2, 3-4, 5-6 1 [Psalm Of David] To Yahweh belong the earth and all it contains, the world and all who live there; 2 it is he who laid its foundations on the seas, on the flowing waters fixed it firm. 3 Who shall go up to the mountain of Yahweh? Who shall take a stand in his holy place? 4 The clean of hands and pure of heart, whose heart is not set on vanities, who does not swear an oath in order to deceive. 5 Such a one will receive blessing from Yahweh, saving justice from the God of his salvation. 6 Such is the people that seeks him, that seeks your presence, God of Jacob.Pause GOSPEL, Luke 21:1-4 1 Looking up, he saw rich people putting their offerings into the treasury; 2 and he noticed a poverty-stricken widow putting in two small coins, 3 and he said, I tell you truly, this poor widow has put in more than any of them; 4 for these have all put in money they could spare, but she in her poverty has put in all she had to live on. REFLECTIONS: Ad Majorem Dei Gloriam (To the Greater Glory of God) OPENING PRAYER: Lord, increase our eagerness to do your will and help us to know the saving power of your love. You live and reign with the Father and the Holy Spirit, one God, for ever and ever. Amen. ON READING 1: Revelation 14:1-3, 4b-5 (The Lamb and His Companions) Rev 14, 1-16:21 The book now turns to the Lamb and to divine judgment (anticipating the victory of the Lamb). It stays with this theme up to chapter 17 at which point the powers of evil appear again (in various symbolic forms) and are subjected to the judgment of God. First we are shown the Lamb and his entourage (cf. 14:1-5); immediately after this the Last Judgment is proclaimed and a preliminary description given (14:6-20); the glory of the Lamb is again extolled (cf. 15:1-4) and the unleashing of the wrath of God is further described in terms of the pouring out of the seven bowls (cf. 15:5-16:21). In opposition to the powers of evil and the active hostility to God and the Church caused by the machinations of Satan stand the risen Christ and his followers, who sing in praise of his glory and triumph. These followers are those who have attained redemption; the salvation will reach its climax when the Kingdom of God is fully established (the marriage of the Lamb, and the heavenly Jerusalem: chaps. 21-22). In the meantime, although the Church has to do battle with the forces of evil, it can contemplate Christ as an innocent lamb (who) merited life for us by his blood which he freely shed. In him God reconciled us to himself and to one another, freeing us from the bondage of the devil and of sin, so that each one of us could say with the Apostle: the Son of God loved me and gave himself for me (Gal 2:20) (Vatican II, Gaudium Et Spes, 22). Rev 14, 1-3. It is highly significant that the Lamb stands on Mount Zion, in Jerusalem, which was where God dwelt among men according to the Old Testament (cf. Ps 74:1; 132:14; etc.) and where, according to certain Jewish traditions, the Messiah would appear, to join all his followers. The assembly, then, is an idealization of the Church, protected by Christ and gathered about him. It includes all those who belong to Christ and to the Father and who therefore bear his mark, which shows them to be children of God. They are so many that it is impossible to count them, but their number is complete: they are given a symbolic number which is 12 (the tribes of Israel) by 12 (the Apostles) by 1000 (a number indicating a huge scale): cf. Rev 7:3ff. The one hundred and forty-four thousand are not yet in heaven (for the loud noise comes from heaven); they are on earth, but they have been rescued from the power of the beast (cf. 13:13-14). The verse from heaven symbolizes the strength and power of God; and the heavenly voice speaks with the gentleness of liturgical music. It is a new song, for it now sings of the salvation wrought by Christ (cf. 15: 34) in the same style as the Old Testament chants the praises of God (cf., e.g., Ps 33:3; 40:2; 96:1). Only those who belong to Christ can join in this song and be associated with the heavenly liturgy: It is especially in the sacred liturgy that our union with the heavenly Church is best realized; in the liturgy, through the sacramental signs, the power of the Holy Spirit acts on us, and with community rejoicing we celebrate together the praise of the divine majesty; when all those of every tribe and tongue and people and nation (cf. Rev 5:9) who have been redeemed by the blood of Christ and gathered together into one Church glorify, in one common song of praise, the one and triune God (Lumen Gentium, 50). Rev 14, 4-5. The text refers to those who are properly disposed to take part in the marriage supper of the Lamb (cf. 19:9; 21:2) because they have not been stained by idolatry but have kept themselves undefiled for him. St Paul compares every Christian to a chaste virgin (cf. 2 Cor 11:2) and describes the Church as the spouse of Christ (cf. Eph 5:21-32). The author of the Apocalypse is referring to all the members of the Church insofar as they are holy, that is, called to holiness; but the symbolism he uses also draws attention to the fact that virginity and celibacy for the sake of the Kingdom of heaven is a special expression and clear sign of the Church as Bride of Christ. Referring to the chastity practiced by religious, the Second Vatican Council teaches that in this way they recall that wonderful marriage made by God, which will be fully manifested in the future age, and in which the Church has Christ for her only spouse (Perfectae Caritatis, 12). The one hundred and forty-four thousand are also those who have identified themselves fully with Christ, dead and risen, by denying themselves and devoting all their energies to apostolate (cf. Mt 10:38). They also stand for those whom Christ, by the shedding of his blood, has made his own and his Fathers property (like Israel, the first fruits of Yahweh: cf. Jer 2:3), that is, those who constitute a holy people like that remnant of Israel described in Zephaniah 3:13: they shall do no wrong and utter no lies, nor shall there be found in their mouth a deceitful tongue. The prophets words refer to people who have not invoked false gods, but the Apocalypse applies them to those who are fully committed to Christ. ON THE GOSPEL: Luke 21:1-4 (The Widows Mite) In today’s Gospel Jesus weaves the praise of a poor widow who knows how to share more than the rich. Many poor people today do the same. People say: “The poor do not let the poor starve to death”. But, some times, even this is not possible. A woman who went to live out in the country in the periphery of a city in Brazil, in Paraiba, said: “In the country the people are poor, but they always have something to share with the poor who knock at their door. Now that I am here in the city, when I see a poor person who knocks on the door, I hide because I feel ashamed, because I have nothing in the house to share with him!” On one side, there are rich people who have everything but do not know how to share; on the other side, there are poor people who have hardly anything, but who want to share the little they have. At the beginning, in the Church, the great majority the first Christian communities, were formed by poor people. (1 Co 1, 26). After a short time, well- to-do people also entered these communities, and this caused several problems. The social tensions which were present in the Roman Empire began to appear also in the life of the communities. That manifested itself, for example, when they met together to celebrate the supper (1Co 11, 20-22), or when they held the meeting (Jm 2, 1-4). This is why, the teaching of the act of the widow was very actual, both for them as well as for us today. Luke 21, 1-4. Our Lord, surrounded by His disciples, watches people putting offerings into the treasury. This was a place in the womens courtyard, where there were various collection boxes for the offerings of the faithful. Just then, something happens whose significance Jesus wants His disciples to notice: a poor widow puts in two small coins, of very little value. He describes this as the greatest offering of all, praising the generosity of giving alms for this purpose, particularly that of those people who give part of what they need. Our Lord is moved by this tiny offering because in her case it implies a big sacrifice. The Lord does not look, St. John Chrysostom comments, at the amount offered but at the affection with which it is offered (Hom. on Heb, 1). Generosity is of the essence of almsgiving. This woman teaches us that we can move Gods heart if we give Him all we can, which will always amount to very little even if we give our very lives. How little a life is to offer to God! (St. J. Escriva, The Way, 42). Luke 21, 1-2: The widow’s mite. Jesus was before the treasure in the Temple and observed people who put their offering into the treasury. The poor put in a few pennies, the rich offerings of great value. The Treasury of the Temple received much money. All gave something for the maintenance of the worship, to support the clergy and for the preservation of the building. Part of this money was used to help the poor, because at that time there was no social security. The poor lived at the mercy of public charity. The persons who had the greatest needs were the orphans and the widows. They depended for everything on the charity of others, but even in this way, they tried to share with others the little that they had. Thus, a very poor widow put her offering into the treasury of the Temple; just two pennies! Luke 21, 3-4: The comment of Jesus. Which is worth more: the few pennies of the widow or the great amount of the rich? According to the majority, the money of the rich was more useful for charity, than the few pennies of the widow. For example, the disciples thought that the problem of the people could be resolved only with much money. On the occasion of the multiplication of the loaves, they had suggested to buy bread to feed the people (Lk 9, 13; Mk 6, 37). Philip succeeded in saying: “Two-hundred denarii of bread are not sufficient even for everyone to have a piece of bread” (Jn 6, 7). In fact, for anyone who thinks like that, the two pennies of the widow do not serve for anything. But Jesus says: “I tell you truly, this poor widow has put in more than any of them.” Jesus has diverse criteria. Calling the attention of the disciples on the act of the widow, he teaches them and us where we have to look for the manifestation of God’s will: in the poor and in sharing. This is a very important criterion: “In fact all these have put in money they could spare, but she in her poverty has put in all she had to live on”. Alms, sharing, riches. The practice of giving alms was very important for the Jews. It was considered to be a “good work”, because the law of the Old Testament said: “Of course, there will never cease to be poor people in the country, and that is why I am giving you this command: Always be open handed with your brother, and with anyone in your country who is in need and poor” (Dt 15, 11). The alms put into the treasury of the Temple, whether for the worship or for the needy, orphans or widows, were considered a pleasing act to God (Eccl 35, 2; cf. Eccl 17, 17; 29, 12; 40, 24). To give alms was a way to recognize that all goods of the earth belong to God and that we are only the administrators of these gifts. But the tendency to accumulate continues to exist and is very strong; it always arises anew in the human heart. Conversion is always necessary. This is why Jesus said to the rich young man: “Go, sell all you possess, give it to the poor!” (Mk 10, 21). In the other Gospels the same requirement is repeated: “Sell your possessions and give to those in need. Get yourselves purses that do not wear out, treasure that will not fail you, in heaven where no thief can reach it and no moth destroy it” (Lk 12, 33-34; Mt 6, 9-20). The practice of sharing and of solidarity is one of the characteristics which the Spirit of Jesus wants to realize in the community. The result of the effusion of the Spirit on the Day of Pentecost was that: “None of the members was ever in want, as all those who owned land or houses would sell them, and bring the money from the sale of them, to present it to the apostles” (Ac 4,34-35ª; 2,44-45). This money deposited at the feet of the Apostles was not accumulated but “it was then distributed to any who might be in need” (Ac 4, 35 b; 2, 45). The entry of the rich into the Christian communities on the one side rendered possible the expansion of Christianity, providing better conditions for the missionary voyages. But on the other side, the tendency to accumulate blocked the movement of solidarity and of sharing. James helped people to become aware if they were following a mistaken path: “Well now you rich! Lament, weep for the miseries that are coming to you. Your wealth is rotting; your clothes are all moth-eaten.” (Jm 5,1-3). To undertake the way to the Kingdom, all need to become pupils of that poor widow, who shared with others that which was necessary for her living (Lk 21, 4). FINAL PRAYERS: Be sure that Yahweh is God, he made us, we belong to him, his people, the flock of his sheepfold. (Ps 100,3) Lord, may I be strong and of good courage; do not let men.me fear or be dismayed, for you, my God, are with me wherever I go. AMen. It is by God’s mercy that we are saved. May we never tire of spreading this joyful message to the world. -- Pope Francis 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
Posted on: Sun, 23 Nov 2014 22:13:15 +0000
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