September 7, 2008

Matthew 16:21-27

22nd Sunday in Ordinary Time

Today’s third reading is from the Gospel according to Matthew. Although it is a “verse on verse” continuation of last week’s gospel, there is a turn in Matthew’s story. Last week’s theme does not continue. There is now a shift, a new phase. The passage begins, “From then on,” a favorite expression of Matthew. It signals a new direction in his narrative. In this case, the episode that follows marks not only a new direction, but also rather a decisive turning point in the narrative.

For the first time, Jesus openly speaks of his death in Jerusalem. He makes the first of four predictions in Matthew’s Gospel about his passion and death in which he speaks of his suffering, death and resurrection. Matthew’s “From then on” refers to Peter’s confession to Jesus messiahship. Now Jesus Himself “completes” the suffering and death that await him in Jerusalem.

Peter now comes to the front as the dominant figure. The notion of a suffering Messiah is not his idea of a Messiah. Matthew highlights his resistance to the notion of suffering and death. Peter had confessed Jesus as “Messiah” who would “save people from their sins.” Peter simply could not see how Jesus would or could suffer at the hands of those he came to save. Peter had confessed Jesus as “Son of the Living God.” As “Son” and “Living” he came and would impart life, not receive death. He simply could not see how Jesus’ death would fit with what the “Living God” had revealed to him. Peter, who last week was the Rock, the foundation for the Church today becomes a stumbling block in the way of Jesus.

There is a rather vehement exchange of words between Jesus and Peter, during which Peter becomes another “Satan”, renewing one of the desert temptations whereby Satan attempted to distract Jesus from the way of the cross with a promise of easy glory. Peter now attempts to get Jesus to abandon his chosen course of total sacrifice to self in favor of following the easy, human path of an earthly messiah. Peter, caught in a paradox between faith and doubt, has to back off, to “get behind”, to somehow learn what following the cross means, what true discipleship means. Only then can the stumbling block become again the Rock.

Peter now stands with the other disciples, and Jesus takes the foreground. In the verses that follow, he begins to speak about the consequences of discipleship. The doctrine of the Cross has been broached by Jesus for the first time. Those who would enter into glory with him must first follow him completely – through suffering and death, if need be. A series of five sayings punctuates Jesus’ presentation on the cost of discipleship and its eventual reward. Regarding cost and reward, it gets summed up in a nutshell: “As goes the Master, so goes the disciple”.

September 14, 2008

Matthew 18:15-20

Triumph of Holy Cross

Today’s third reading is from the Gospel according to Matthew. It is part of his fourth great discourse of Jesus. During the last six weeks, the Sunday Gospels have been taken from the fourth narrative section of Matthew’s Gospel (Book IV – The Kingdom Become Church). They presented us with life in the Kingdom, characteristics of the Kingdom and conditions necessary for living in the Kingdom. That narrative section (Chaps. 14-17) serves to introduce Matthew’s fourth great discourse of Jesus. It is a discourse on Church life presenting the essential qualities that should characterize those who belong to the Kingdom, the community of Jesus. Called the Discourse to the Community, it takes up the whole of Chapter 18. It deals with relations within the Church and how to handle the problems of living together in the Kingdom.

The discourse opens with the thematic question by the disciples, “Who is of the greatest importance in the Kingdom of God?” Jesus first jolts his disciples by stating that to enter the Kingdom, one must undergo complete conversion and become “like little children.” Jesus uses a child as an example, not of humility, but of dependence. A child of himself has nothing and is completely dependent on God. The greatest is the one who realizes how dependent, how “least” he is.

Following that response, Jesus uses various parables and sayings to teach various truths about the Church. Today’s reading begins the second part of the discourse in which the emphasis shifts from statements about the “little ones” to statements about an erring or sinful brother. It seems to address the question, “How does one deal with the brother, (that is, the fellow Christian) who sins within the community and shows no intention of leaving or stopping?”

Jesus lays out a three-step procedure for dealing with such a case. And there are several things to consider here before considering those steps.

Jesus seems to be talking about real sin (the more accurate manuscripts translate the words “if your brother sins…”, and so he is also talking about the forgiveness of sin.) The object of any procedure is such a case is NOT retaliation, but rather RECONCILIATION, bringing the sinner to the repentance necessary for forgiveness. It is NOT for the sake of the one OFFENDED that one acts. It is rather out of love and concern for the OFFENDER that one acts. It is NOT to extract an apology that one acts, rather it is for the purpose of restoring a vital relationship, opening one’s fellow Christian to the mercy and love of God that one acts. The entire process is not one of judgement. It is intended rather to win back, restore and renew the Christian life of an erring member of the community.

The first step is to speak to the person privately, to save him honor and keep peace, hoping to succeed in that way. If he will not listen, the next step is to seek witnesses, following a rule out of Deuteronomy (19:15). Check it out! That calls for witnesses to attest to the seriousness and to help bring about a resolution. If that fails, the person is brought before the full assembly of believers, the local church community for judgement. Finally, if the sinner still refuses to be reconciled, he is to be excommunicated. He is no longer a member of the community. He is like a Gentile (a pagan), not a member of God’s holy people; or like a tax collector, who was once a member of God’s holy people but has now rejected the role. The local church has the power, ratified by God, to exclude or to admit persons from the community.

Jesus interrupts his discourse here with rather solemn words about the power of united prayer; perhaps to recommend such prayer as the way to “win back” a brother when all else fails. In a passage found only in this Gospel, Jesus assures his disciples that however small the community of believers, He is present. Indeed, His presence is the cohesive center of such a gathering.

“WHERE TWO OR THREE ARE GATHERED IN MY NAME, THERE I AM IN THEIR MIDST.”

September 21, 2008

Matthew 21:28-32

25th Sunday in Ordinary Time

Today’s third reading is from the Gospel according to Matthew. It is again from the narrative section of Book V. It is the parable of the Two Sons, a parable found only in Matthew’s Gospel.In context, Jesus has arrived in Jerusalem. The day after his triumphant march into the city, he returned to the temple to teach. It was a day filled with much teaching and more controversy. Inside the temple, the chief priests and the elders, members of the Sanhedrin, began to challenge his authority and the authority of his teaching. These people represented both religious authority and social prestige among the Jews.At this point in his gospel, Matthew inserts three “parables of judgment” that demonstrate the authority of Jesus and the consequences for those who fail to recognize that authority. They are parables addressed not to the poor but to the self-righteous. They are parables designed not to present the gospel, but rather to defend and vindicate it. They are parables designed to win over the opponents. The first of these parables, the parable of the Two Sons, is today’s Gospel reading.It is a story deceptively simple, very true to life, and very brief. Its theme is repentance. There is a bit of a twist to it as Jesus draws his listeners into the story. “What do you think of this case?” he asks, forcing a response. In essence, Jesus contrasts the response of two sons. The elder son agrees to go to work, but he does not go. The second son refuses to go to work, then he repents and goes. “Which of the two did what the Father wanted?” Jesus asks.The leaders are relieved. The answer was obvious, logical, correct, expected. Yet, as they answered, they realized they were pronouncing judgment on themselves. Jesus lets them know in on uncertain terms that they are now self-condemned. They were like the son who promised to obey his father’s command, but afterward ignored his promise. They refused to hear John the Baptist and his call to repentance. Instead they challenged Jesus. Jesus seems to say, “The tax collector and the prostitutes are nearer to God than you are. Because even though they may have disobeyed God’s call, they have shown sorrow and repentance. Therefore they, and not you, will be admitted to the kingdom.” Jesus apparently wants to show that sinners who repent are actually closer to salvation if they do penance than those who consider themselves just. The sinners have opposed God’s will, its true, but they have repented. The self-righteous, on the other hand, profess to serve God, yet do not really accept him and his plan for salvation.This parable of the Two Sons is one that can be interpreted at many levels of understanding. We have discussed one hopefully with some clarity. It is sometimes considered a simple parable with a function similar to the prodigal son parable. Sometimes it is considered a good example of one of Matthew’s favorite themes, saying one thing and doing another; professing one belief but living out another; preaching one way and practicing another.In any case, it is a “judgment” parable, a “challenge” parable, one that calls us to assess something(s) in our own lives.Rev. Mr. Carlos CannatellaOpelousas, LA