Let us now turn our gaze on the person of Peter and the church entrusted to his care and try to bring to our consciousness our similarity to Peter as a disciple of Jesus Christ.
Even before the Jesus’ resurrection, Peter already occupied a privileged position among the Twelve, a position that made him a unique witness to Jesus. On many occasions, Peter spoke on behalf of the Twelve. With James and John he belonged to the group of three close friends of Jesus, and within the group of three, Peter was pre-eminent. But probably the most important indication of Peter’s being a witness to the faith about Jesus is found in Matthew 16:13-23. When Jesus asked them in Caesarea Philippi, “Who do you say that I am?” it was Peter who replied, “You are the Christ, the Son of the Living God.” And with Peter, we also professed the same faith, “You are the Christ, the Son of the Living God!”
We may ask the question, “What type of rock is Peter?” We can get a hint from Jesus’ reaction to Peter’s confession. Jesus said, “Blest are you Simon, son of John, for flesh and blood has not revealed this to you, but my Father who is in heaven.” In other words, the solidity of Peter’s confession is not due to “flesh and blood”, to his human qualities and capabilities. We have seen already how limited Peter’s human capabilities were, how helpless and unproductive this fisherman was in his field of expertise, fishing! He could not have produced, humanly speaking, such a lofty spiritual insight. Jesus attributed Peter’s faith to the revelation of the Father. It is the Father’s grace, it is God’s mercy.
When Peter allowed ‘flesh and blood’ to dictate on him. After confessing Jesus as the Messiah, Peter heard how Jesus would become a suffering, humiliated Messiah, according to God’s plan. At once, Peter interjected, “God forbid, Lord! This shall never happen to you.” Then Jesus rebuked him, “Get behind me, Satan. You are making me trip and fall. You are not judging by God’s but by human standards.” The rock has become a stumbling block so soon when “flesh and blood” determined his standards. One theologian commented, “Left to his own resources, the one who by God’s grace is permitted to be the bedrock is a stone on the path that makes the foot stumble.” The rock can become a scandal, a stumbling block. Peter is rock only when he relies, not on “flesh and blood” but on the grace and mercy of God.
To Peter who was promised God’s faithful help, to Peter whom Jesus promised to pray for in the Last Supper, so that his faith may not falter (Lk 22:32), to this same Peter, Jesus gave the keys of the kingdom of heaven, the keys of binding and loosing. These are the keys of forgiveness and mercy that Peter himself needed countless times, for him to remain the true rock of faith. Peter is not only the bearer of the keys of forgiveness but more often the recipient of forgiveness and mercy. The Church entrusted to Peter is no different from him. Pope Benedict once said, “The Church is founded upon forgiveness. Peter himself is the personal embodiment of this truth, for he is permitted to be the bearer of the keys after having stumbled, confessed, and received the grace of pardon. The Church is by nature the home of forgiveness, and it is thus that chaos is banished from within her. She is held together by forgiveness, and Peter is the perpetual living reminder of this reality: the church is not a communion of the perfect, but a communion of sinners who need and seek forgiveness. The keys to the kingdom of heaven are the words of forgiveness, a human being cannot speak of oneself but granted by God’s power alone.”
Two things we can learn from the gospel reading of today: (1) That the person of Peter is the complete embodiment of all of us here, who always seek forgiveness from God, because of the many failing we have, for the many times we become stumbling blocks to others instead of being a source of blessing. (2) We are call church not because we are saints but rather as a church we seek God’s mercy. And as a church we journey and we follow Jesus and as church we are asked to make God’s will our own in many ways, large or small. The church who journey to grow more and more in holiness as Jesus, we are church because we journey toward conversion not only of mind but also from our hearts of stone. As church we received the same forgiveness and mercy given to Peter, and like Peter we are also asked to give forgiveness to other who may have wronged us. It’s a hard asked, but Jesus did it. So Jesus’ hope we can also do it. This is who we are and this is what Jesus our Lord expects us to be as church.
Fr. Joselito Layug SSP
Sunday, August 31, 2008
Saturday, August 23, 2008
20th SUNDAY (A) 17 August 2008
What did you think of Jesus’ behaviour in the gospel story we have just heard? Many people are quite shocked that early on in the story he can ignore the woman, and then later on be so dismissive of her. To know what is going on, however, we need to focus on the woman – she is the central character. What can we say about her?
The first thing we notice is that she is a foreign woman, a Gentile. She doesn’t belong to God’s chosen people. This is why Jesus begins be ignoring her; it was the right religious thing to do. The next thing we notice about the woman is that she is in great distress; she is desperate. She is desperate for her daughter, who is tormented by a demon. So in fact she is behaving like a loving mother. This explains why she is so persistent in her pleading with Jesus. She is going to do whatever it takes to save her daughter. Later on, when Jesus acknowledges that she has great faith, we will understand that her faith is somehow tied to her capacity to love.
But that is to get ahead of ourselves! As the story unfolds, Jesus ignores her, and the disciples become agitated – she is annoying them. They seem to urge Jesus to say something to her, so as to keep her quiet and get her out of the way. But Jesus won’t follow this suggestion, and the woman herself and her persistence eventually make him change. She confronts him with a clever dialogue, finding a retort to everything he says. This dialogue is important because it shows how both Jesus and the woman change through the exchange. It all seems to revolve around a discussion about dogs. Jesus speaks of throwing food outside the house to the dogs, reinforcing what he had said earlier, that this Gentile woman is an outsider who does not belong to God’s Chosen People and is therefore not his concern. She twists this around and speaks of feeding the dogs inside the house under the table. She makes herself and her daughter insiders. This is a very subtle shift, and is also evident in the way she addresses Jesus. Previously, she had referred to him as Son of David, but now she refers to him as Lord. She has come to recognise him as Lord of all people, and not just God’s Chosen People.
At this point Jesus acknowledges her great faith. Yes, the saving gift he offers is for all people. Something new is happening here: it concerns the offer of salvation and it concerns faith. This woman recognises Jesus as the one who has the power to offer salvation even to those beyond certain boundaries of race, culture or religion. But we also see that her faith consists in her relentless pursuit of Jesus, desperately looking for the salvation he offers. She is faced with what would normally have been an impossible situation as a woman and an outsider, but she finds a way forward. She acts with great courage and creativity in discovering Jesus as the Saviour of all people.
How can you and I draw on this witness of faith? Let me suggest three things. The first is that we should embrace the faith of this woman, and the new situation it represents. This means that we should see our faith as something that puts us in relationship with all people. Faith should not be something that is seen simply as belonging to the Christian community, as if we practice and live it only with those people. With Jesus there is a new age of salvation, and it embraces all people.
The second way we can draw on this gospel is to develop a deep concern for the salvation of all people. The thing that motivated the Canaanite woman to act was the dire situation of her daughter. If we share her faith then we should take note of the people and situations where salvation seems absent. These could be the situations where hope has disappeared, and people feel trapped in certain situations or a particular way of life. It could be the situation where people become so absorbed in themselves that they slowly lose the capacity to love someone else. It could be the situation where people’s lives become shallow and meaningless, often while they are seeking illusory goals. The faith of the woman in the gospel challenges us to look outward, and help outsiders to find a place in the loving embrace of God.
The third way we can draw on this gospel is to show imagination in the way we live our faith. Other people will respond to the gospel of God when it is attractive, and not something that seems to make life dull and boring.
Recently, during World Youth Day, Pope Benedict reminded young people that the Lord is asking them to be prophets of a new age – and that new age was recognised by the woman in today’s gospel. Today the Lord asks you to be messengers of his love, drawing people to God and building a future of hope for all humanity.
Fr. Gerard Kelly
The first thing we notice is that she is a foreign woman, a Gentile. She doesn’t belong to God’s chosen people. This is why Jesus begins be ignoring her; it was the right religious thing to do. The next thing we notice about the woman is that she is in great distress; she is desperate. She is desperate for her daughter, who is tormented by a demon. So in fact she is behaving like a loving mother. This explains why she is so persistent in her pleading with Jesus. She is going to do whatever it takes to save her daughter. Later on, when Jesus acknowledges that she has great faith, we will understand that her faith is somehow tied to her capacity to love.
But that is to get ahead of ourselves! As the story unfolds, Jesus ignores her, and the disciples become agitated – she is annoying them. They seem to urge Jesus to say something to her, so as to keep her quiet and get her out of the way. But Jesus won’t follow this suggestion, and the woman herself and her persistence eventually make him change. She confronts him with a clever dialogue, finding a retort to everything he says. This dialogue is important because it shows how both Jesus and the woman change through the exchange. It all seems to revolve around a discussion about dogs. Jesus speaks of throwing food outside the house to the dogs, reinforcing what he had said earlier, that this Gentile woman is an outsider who does not belong to God’s Chosen People and is therefore not his concern. She twists this around and speaks of feeding the dogs inside the house under the table. She makes herself and her daughter insiders. This is a very subtle shift, and is also evident in the way she addresses Jesus. Previously, she had referred to him as Son of David, but now she refers to him as Lord. She has come to recognise him as Lord of all people, and not just God’s Chosen People.
At this point Jesus acknowledges her great faith. Yes, the saving gift he offers is for all people. Something new is happening here: it concerns the offer of salvation and it concerns faith. This woman recognises Jesus as the one who has the power to offer salvation even to those beyond certain boundaries of race, culture or religion. But we also see that her faith consists in her relentless pursuit of Jesus, desperately looking for the salvation he offers. She is faced with what would normally have been an impossible situation as a woman and an outsider, but she finds a way forward. She acts with great courage and creativity in discovering Jesus as the Saviour of all people.
How can you and I draw on this witness of faith? Let me suggest three things. The first is that we should embrace the faith of this woman, and the new situation it represents. This means that we should see our faith as something that puts us in relationship with all people. Faith should not be something that is seen simply as belonging to the Christian community, as if we practice and live it only with those people. With Jesus there is a new age of salvation, and it embraces all people.
The second way we can draw on this gospel is to develop a deep concern for the salvation of all people. The thing that motivated the Canaanite woman to act was the dire situation of her daughter. If we share her faith then we should take note of the people and situations where salvation seems absent. These could be the situations where hope has disappeared, and people feel trapped in certain situations or a particular way of life. It could be the situation where people become so absorbed in themselves that they slowly lose the capacity to love someone else. It could be the situation where people’s lives become shallow and meaningless, often while they are seeking illusory goals. The faith of the woman in the gospel challenges us to look outward, and help outsiders to find a place in the loving embrace of God.
The third way we can draw on this gospel is to show imagination in the way we live our faith. Other people will respond to the gospel of God when it is attractive, and not something that seems to make life dull and boring.
Recently, during World Youth Day, Pope Benedict reminded young people that the Lord is asking them to be prophets of a new age – and that new age was recognised by the woman in today’s gospel. Today the Lord asks you to be messengers of his love, drawing people to God and building a future of hope for all humanity.
Fr. Gerard Kelly
Thursday, August 7, 2008
The Year of St. Paul
Some resources that may help:
Catechesis of the Holy Father
Catholic Culture
Commentary on the Pauline Epistles by Fr. William G. Most
保祿的信仰及傳教經歷講義下載
李子忠
羅國輝
Monday, August 4, 2008
18th SUNDAY (A) 3 August 2008
The historical setting of the beautiful First Reading from the prophet Isaiah is the time when Israel is in exile. They are away from the fruitful land of the Covenant made by God with King David and the people. These chapters 40-55 from the prophet Isaiah are full of poems, promises and invitations to trust the same God Who formed that everlasting relationship with Israel.
These verses are taken from near the beginning of the final chapter of this part of Isaiah. The people are thirsty, hungry and feel abandoned. The prophet sings out this call to their imaginations to trust in the God of bread, water, wine and milk. These provoke even more thirst and hunger, but they also encourage hope in the One who claims to be faithful. They seem lost and unattended, but the prophet assures them that if they remain hopeful they will soon be bread-full, water-full and more faithful in responding to God’s loving care.
Today’s Gospel opens with Jesus withdrawing to a ‘lonely’ place with his disciples after hearing the beheading of John. We know that Galilee in those times was quite heavily populated and Jesus had become already a well-known figure. What was the reason for this withdrawal? It could have been to provide a period of rest and reflection for Jesus and his disciples, a time for the disciples to be taught by Jesus. However, a more obvious reason was to avoid possible danger after the execution of John the Baptist. This retreat is interrupted by a large crowd who come looking for Him. They bring sick people to be healed; his immediate reaction was one of deep compassion and he began to heal the sick. This contrasts with Mark’s version where Jesus’ compassion leads to teaching the crowds. The healing, of course, in its own way was a kind of teaching, as the teaching was also a kind of healing. Jesus’ aim was always to restore people to wholeness in body and spirit. That is the meaning of salvation. And when it grows late His disciples urge Jesus to send them all away. Jesus had seen them as the lost - like sheep without a shepherd and His heart was opened to them. The stage is set for the “Feeding of the Five Thousand.” The elements of the drama are familiar to us. The disciples have five loaves and two fish and though the disciples wanted Jesus to send the crowds to get their own dinner, Jesus commanded them to feed them instead. Jesus took what they have, blesses and distributes and miraculously there was enough for all and there were still left-overs as well.
If God really cares, why are so many needs still unfulfilled? Why is there so much hunger, so much loneliness, why are there so many without homes, without food, without education, without...? Can we really take the First Reading seriously? ‘Come to the water all you who are thirsty; though you have no money, come!’ Where does such a world exist? ‘Buy corn without money, and eat, and, at no cost, wine and milk.’ The next sentence is much more to the point. ‘Why spend money on what is not bread, your wages on what fails to satisfy’ -- especially if that money could be spent on bread for others to satisfy their needs. ‘Listen, listen to me and you will have good things to eat and rich food to enjoy.’ Yes, if we really listened to the Lord, especially to the Lord Jesus in the Gospel, we would discover that there are ways for everyone to have their needs satisfied in abundance.
St Paul can say in the Second Reading, ‘nothing can come between us and the love of Christ, even if we are troubled or worried, or being persecuted, or lacking food or clothes, or being threatened or even attacked. These are the trials through which we triumph... For I am certain of this: neither death nor life...nothing that exists...can ever come between us and the love of God made visible in Christ Jesus our Lord’.
Our readings teaches us three things today:
1. That God really cares about his people and that there is enough and more for everybody, only if we know or learn how to share generously to others;
2. That the ups and downs of life, whether they are spiritual, emotional, physical, or material, whether they are personal tragedies or natural disasters, are basically unavoidable but are in no way a contradiction of God’s loving care for his people. In fact, these things are in their own way necessary for us to grow in our awareness of where true peace and happiness lie;
3. That a great deal of God’s care and compassion devolves on our own shoulders. A great deal of the human suffering in the world has been caused by human agency and can be relieved by human agency. Jesus did not feed the crowd directly. He left that to his disciples. He still does. It is too easy to blame God, too easy to blame governments, too easy see these things as other people’s problems. But in realities they are also ours, they are mine.
This is the meaning of the Eucharist we are celebrating here today, namely, that as Christians we commit ourselves to share, to work with God in communicating his compassion to all. God is a caring person but, much of the time, he needs my co-operation to show people just how caring he really is.
Fr. Joselito Layug SSP
These verses are taken from near the beginning of the final chapter of this part of Isaiah. The people are thirsty, hungry and feel abandoned. The prophet sings out this call to their imaginations to trust in the God of bread, water, wine and milk. These provoke even more thirst and hunger, but they also encourage hope in the One who claims to be faithful. They seem lost and unattended, but the prophet assures them that if they remain hopeful they will soon be bread-full, water-full and more faithful in responding to God’s loving care.
Today’s Gospel opens with Jesus withdrawing to a ‘lonely’ place with his disciples after hearing the beheading of John. We know that Galilee in those times was quite heavily populated and Jesus had become already a well-known figure. What was the reason for this withdrawal? It could have been to provide a period of rest and reflection for Jesus and his disciples, a time for the disciples to be taught by Jesus. However, a more obvious reason was to avoid possible danger after the execution of John the Baptist. This retreat is interrupted by a large crowd who come looking for Him. They bring sick people to be healed; his immediate reaction was one of deep compassion and he began to heal the sick. This contrasts with Mark’s version where Jesus’ compassion leads to teaching the crowds. The healing, of course, in its own way was a kind of teaching, as the teaching was also a kind of healing. Jesus’ aim was always to restore people to wholeness in body and spirit. That is the meaning of salvation. And when it grows late His disciples urge Jesus to send them all away. Jesus had seen them as the lost - like sheep without a shepherd and His heart was opened to them. The stage is set for the “Feeding of the Five Thousand.” The elements of the drama are familiar to us. The disciples have five loaves and two fish and though the disciples wanted Jesus to send the crowds to get their own dinner, Jesus commanded them to feed them instead. Jesus took what they have, blesses and distributes and miraculously there was enough for all and there were still left-overs as well.
If God really cares, why are so many needs still unfulfilled? Why is there so much hunger, so much loneliness, why are there so many without homes, without food, without education, without...? Can we really take the First Reading seriously? ‘Come to the water all you who are thirsty; though you have no money, come!’ Where does such a world exist? ‘Buy corn without money, and eat, and, at no cost, wine and milk.’ The next sentence is much more to the point. ‘Why spend money on what is not bread, your wages on what fails to satisfy’ -- especially if that money could be spent on bread for others to satisfy their needs. ‘Listen, listen to me and you will have good things to eat and rich food to enjoy.’ Yes, if we really listened to the Lord, especially to the Lord Jesus in the Gospel, we would discover that there are ways for everyone to have their needs satisfied in abundance.
St Paul can say in the Second Reading, ‘nothing can come between us and the love of Christ, even if we are troubled or worried, or being persecuted, or lacking food or clothes, or being threatened or even attacked. These are the trials through which we triumph... For I am certain of this: neither death nor life...nothing that exists...can ever come between us and the love of God made visible in Christ Jesus our Lord’.
Our readings teaches us three things today:
1. That God really cares about his people and that there is enough and more for everybody, only if we know or learn how to share generously to others;
2. That the ups and downs of life, whether they are spiritual, emotional, physical, or material, whether they are personal tragedies or natural disasters, are basically unavoidable but are in no way a contradiction of God’s loving care for his people. In fact, these things are in their own way necessary for us to grow in our awareness of where true peace and happiness lie;
3. That a great deal of God’s care and compassion devolves on our own shoulders. A great deal of the human suffering in the world has been caused by human agency and can be relieved by human agency. Jesus did not feed the crowd directly. He left that to his disciples. He still does. It is too easy to blame God, too easy to blame governments, too easy see these things as other people’s problems. But in realities they are also ours, they are mine.
This is the meaning of the Eucharist we are celebrating here today, namely, that as Christians we commit ourselves to share, to work with God in communicating his compassion to all. God is a caring person but, much of the time, he needs my co-operation to show people just how caring he really is.
Fr. Joselito Layug SSP
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