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Twenty-second Sunday of the Year Sirach 3:17-18,20,28-29; Psalm 68:4-7,10-11; Hebrews 12:18-19,22-24a; St.Luke 14:1,7-14 Jesus ate with the Pharisees as he did with all sinners. Though their faults may not have been publicly known as were those of the tax collectors, prostitutes, drunkards and Samaritans from whom Jesus did not hold himself aloof, these religious leaders were guilty of a perhaps greater sin: "pharisaical scandal", imputing evil to a good act. Being habituated to denying their hypocrisy, the religious leaders were offended by Jesus' evident love for public sinners. Puffed up with pride, they were angered at being classed with prostitutes and tax collectors. Jesus told them they were as "whited sepulchers, full of dead mens bones". They performed religious acts for people to see and dressed in magnificent robes and costly vestments, yet when Christ looked into their hearts he saw the corruption of sin. They were indeed sinners, as are all the offspring of Adam. Jesus told them so out of divine love. The Pharisees' pride blinded them to the truth which would open their hearts to salvation. "Pride of life" is as grave a sin as those of the flesh or of avarice. All are classed as forms of concupiscence. "St. John distinguishes three kinds of covetousness or concupiscence: lust of the flesh, lust of the eyes, and pride of life. In the Catholic catechetical tradition, the ninth commandment forbids carnal concupiscence; the tenth forbids coveting another's goods." (CCC 2514) Rabbis were forbidden to speak to certain individuals such as prostitutes lest they be suspected of soliciting sinful acts. Ritual uncleanness also resulted. Jesus, as a rabbi, was expected to abide by such restrictions. When he reached out to sinners with divine compassion by speaking with them and forgiving their sins, the Pharisees and other authorities used these good actions against him, condemning Jesus in order to place a stumbling stone between the Savior and sinners. "Jesus scandalized the Pharisees by eating with tax collectors and sinners as familiarly as themselves. (Cf. Lk 5:30; 7:36; 11:37; 14:1.) Against those among them who trusted in themselves that they were righteous and despised others, Jesus affirmed: 'I have not come to call the righteous, but sinners to repentance.' (Lk 18:9;5:32;cf. Jn 7:49;9:34.) He went further by proclaiming before the Pharisees that, since sin is universal, those who pretend not to need salvation are blind to themselves. (Cf. Jn 8:33-36; 9:40-41.)" (CCC 588) Those who are self righteous, who refuse to acknowledge that they depend upon God for all that is good, close themselves off to God's grace and redemption, for only by honest repentance for sins is one humbled before God who saves. Scandal taken at another's words or actions, were there is no sin, is itself sinful and betrays a deadly blindness to one's own sin. As St. John teaches, "anyone who says he is without sin is a liar." Scandal in a genuine sense, however, must be avoided. "Scandal will come, but woe to those by whom it comes," Jesus said. When someone is who is weak in faith is led into sin by the words or actions of another, genuine scandal occurs. CatholicsChristians scandalize others by claiming to be Christian while, for example, profaning the Lord's Day, a grave obligation, by omitting to attend Mass for a less than grave reason. "Scandal is an attitude or behavior which leads another to do evil. The person who gives scandal becomes his neighbor's tempter. He damages virtue and integrity; he may even draw his brother into spiritual death. Scandal is a grave offense if by deed or omission another is deliberately led into a grave offense." (CCC 2284) It is the sin of scandal of the weak which is most strongly condemned by Christ. "Scandal takes on a particular gravity by reason of the authority of those who cause it or the weakness of those who are scandalized. It prompted our Lord to utter this curse: 'Whoever causes one of these little ones who believe in me to sin, it would be better for him to have a great millstone fastened around his neck and to be drowned in the depth of the sea.' (Mt 18:6; cf. 1 Cor 8:10-13.) Scandal is grave when given by those who by nature or office are obliged to teach and educate others. Jesus reproaches the scribes and Pharisees on this account: he likens them to wolves in sheep's clothing. (Cf. Mt 7:15.)" (CCC 2285) Media which glamourizes evil or laws which declare legal something which is intrinsically evil and an abominable crime such as procured abortion, are sources of scandal, leading others into sin. "Scandal can be provoked by laws or institutions, by fashion or opinion. Therefore, they are guilty of scandal who establish laws or social structures leading to the decline of morals and the corruption of religious practice, or to 'social conditions that, intentionally or not, make Christian conduct and obedience to the Commandments difficult and practically impossible.' (Pius XII, Discourse, June 1, 1941) This is also true of business leaders who make rules encouraging fraud, teachers who provoke their children to anger (Cf. Eph 6:4; Col 3:21), or manipulators of public opinion who turn it away from moral values." (CCC 2286 ) "Anyone who uses the power at his disposal in such a way that it leads others to do wrong becomes guilty of scandal and responsible for the evil that he has directly or indirectly encouraged. 'Temptations to sin are sure to come; but woe to him by whom they come!' (Lk 17:1)" (CCC 2287) Publish with permission. http://www.christusrex.org/www1/mcitl/
Twenty-third Sunday in Ordinary Time Wisdom 9, 13-18; Psalm 90, 3-4. 5-6.12-13.14-17; Philemon 9-10.12-17; St. Luke 14, 22-33
Exodus 32, 7-11.13-14; Psalm 51, 3-4.12-13.17.19; 1 Timothy 1,12-17; St. Luke 15, 1-32
Amos 8, 4-7; Psalm 113, 1-2,.4-6, 7-8; 1 Timothy 2,1-8; St. Luke 16, 1-13 The Church holds in a crucial balance both the universal destination
of goods as well as the right to private property. Both reflect Gods
providence, and neither excuse us from sincere and generous charity. We are not permitted to reduce our use of earthly goods to the pursuit of profit alone irregardless of other factors. A theory that makes profit the exclusive norm and ultimate end of economic activity is morally unacceptable. "The disordered desire for money cannot but produce perverse effects. It is one of the causes of the many conflicts which disturb the social order. (Cf. Gaudium et spes, art. 3; Laborem Exercens 7; 20; Centesimus Annus 35.) A system that 'subordinates the basic rights of individuals and of groups to the collective organization of production' is contrary to human dignity. (Gaudium et spes 65, art. 2.) Every practice that reduces persons to nothing more than a means of profit enslaves man, leads to idolizing money, and contributes to the spread of atheism. 'You cannot serve God and mammon.'(Mt 6:24; Lk 16:13.)" (CCC 2424) All that God gives is to be shared, but in a collaborative and voluntary way, in accord with the human dignity both of the giver and the receiver of the gift. "The goods of creation are destined for the entire human race. The right to private property does not abolish the universal destination of goods." (CCC 2452) A principal divine foundation for the right to private property is enshrined in the decalogue itself: "You shall not steal". There are situations, however, when the individual is not committing grave sin where, by appropriating some amount of the private property of an unjust employer, he is merely providing for the basic sustenance of his family or those in his care. This is traditionally called occult compensation. The Church advocates a living wage for all workers. Withholding just wages can be stealing as well and can put the lives of others in danger. The basic goods to maintain life, shelter and health are a fundamental human right. Social justice on earth anticipates the perfect justice and love of the Kingdom. We are trusted with these little matters now that our heavenly Father may prepare us to inherit, as true sons and daughters of his, the treasure beyond all price: the reign of heaven. <(See also Catechism of the Catholic Church, paragraph numbers 952, 2425.) Publish with permission. http://www.christusrex.org/www1/mcitl/
Amos 6, 1. 4-7; Psalm 146, 7.8-9.9-10; 1 Timothy 6,11-16; St. Luke 16, 19-31 Denial of truth is often disguised as kindness. We very often do not tell others the things we know they need to hear for fear of hurting their feelings, treasuring human respect more than salvation. Add to that a general ignorance of the Church's authentic teachings, and you get the general situation we find ourselves in today: many are languishing spiritually, going through all the motions of Catholic life without any perceptible spiritual benefit. (See also Catechism of the Catholic Church, paragraph numbers 336, 633,1021, 1859,
2831.)
Hebrews 1, 2-3; 2, 2-4; Psalm 95, 1-2.6-7.8-9; 2 Timothy 1,6-8.13-14; St. Luke 17, 5-10 The apostles implore the Lord Jesus to increase their faith. He makes clear that faith will grow for those who are generous with their time, talents and treasure for the sake of the Lord and the kingdom of heaven "Faith is an entirely free gift that God makes to man. We can lose this priceless gift, as St. Paul indicated to Timothy: 'Wage the good warfare, holding faith and a good conscience. By rejecting conscience, certain persons have made shipwreck of their faith.' (1 Tim 1:18-19.) To live, grow, and persevere in the faith until the end we must nourish it with the word of God; we must beg the Lord to increase our faith;(Cf. Mk 9:24; Lk 17:5;22:32.) it must be 'working through charity,' abounding in hope, and rooted in the faith of the Church.(Gal 5:6; Rom 15:13; cf. Jas 2:14-26.)" (CCC 162) Faith can be lost; it is a gift and thus can be refused. St. Paul uses a dramatic image, evoking a battle or disaster at sea by saying, "Some have made shipwreck of their faith." He explains how: "By rejecting conscience." What do the Church and St. Paul mean when speaking of "conscience"? "Conscience is a judgment of reason whereby the human person
recognizes the moral quality of a concrete act that he is going to
perform, is in the process of performing, or has already completed. In
all he says and does, man is obliged to follow faithfully what he
knows to be just and right. It is by the judgment of his conscience
that man perceives and recognizes the prescriptions of the divine law: Conscience is given by God for man and woman's dignity, created in the divine likeness. "Conscience enables one to assume responsibility for the acts performed. If man commits evil, the just judgment of conscience can remain within him as the witness to the universal truth of the good, at the same time as the evil of his particular choice. The verdict of the judgment of conscience remains a pledge of hope and mercy. In attesting to the fault committed, it calls to mind the forgiveness that must be asked, the good that must still be practiced, and the virtue that must be constantly cultivated with the grace of God: "We shall . . . reassure our hearts before him whenever our hearts condemn us; for God is greater than our hearts, and he knows everything. (1 Jn 3:19-20)" (CCC 1781) Some describe the witness of their conscience as the "feeling" of guilt. Rather than choosing to indulge in the uselessness of guilty "feelings" man and woman are invited instead to see the tugging o their conscience as "a pledge of hope and mercy". Our merciful Father calls us to return to Him through the gift of conscience. How does one have an upright, or morally correct, conscience? "Conscience must be informed and moral judgment enlightened. A well-formed conscience is upright and truthful. It formulates its judgments according to reason, in conformity with the true good willed by the wisdom of the Creator. The education of conscience is indispensable for human beings who are subjected to negative influences and tempted by sin to prefer their own judgment and to reject authoritative teachings." (CCC 1783) The ten commandments, as well as all the moral teachings of the Scriptures taught by the Church and codified in the Catechism of the Catholic Church, are some of the sources for properly informing one's conscience. Learning right and wrong begins early in life but continues as long as one lives. "The education of the conscience is a lifelong task. From the earliest years, it awakens the child to the knowledge and practice of the interior law recognized by conscience. Prudent education teaches virtue; it prevents or cures fear, selfishness and pride, resentment arising from guilt, and feelings of complacency, born of human weakness and faults. The education of the conscience guarantees freedom and engenders peace of heart." (CCC 1784) The fruits of a properly formed conscience are serenity and confidence as the faithful pursue a state of grace by living the virtues, seeking forgiveness in Confession when conscience accuses of grave sin, and looking forward in hope and joy to glory in the life of heaven without end. (See also Catechism of the Catholic Church, paragraph number 162.) http://www.christusrex.org/www1/mcitl/ Publish with permission.
2 Kings 5, 14-17; Psalm 98, 1.2-3.3-4; 2 Timothy 2, 8-13; Gospel: St. Luke 17. 11-19 Jesus cures ten, but only one returns to give thanks. "Were not all ten made clean? The other nine, where are they? No one, it seems, has come back to give glory to God but this foreigner." Perhaps this percentage of thankfulness continues among God's children today. All have abundant and infinite reason to give thanks yet very few turn to the Lord with words and hearts expressive of gratitude. The teaching of Christ here is not about the healing of the flesh; it is of
a far greater and more precious gift: the grace of God by faith in
Christ Jesus. God's gift of faith in the Son of Man is poured out freely
for all, regardless of race, language, or place. The working of his
grace is seen here in the gratitude of the Samaritan. He who was
thought to be socially repulsive, and an outcast even before he
contracted leprosy, shows the dignity of faith in returning to give
thanks to Christ. "Rise, and go your way, your faith has saved you." Giving thanks is at the heart, and gives its name to, the most important act of the Church: the offering of the holy Eucharist in the sacrifice of the Mass. "Thanksgiving characterizes the prayer of the Church which, in celebrating the Eucharist, reveals and becomes more fully what she is. Indeed, in the work of salvation, Christ sets creation free from sin and death to consecrate it anew and make it return to the Father, for his glory. The thanksgiving of the members of the Body participates in that of their Head." (CCC 2637) The Scriptures are our model of prayer and illustrate for us the many reasons and occasions on which we can and should render thanks to God "from whom all blessings flow." "As in the prayer of petition, every event and need can become an offering of thanksgiving. The letters of St. Paul often begin and end with thanksgiving, and the Lord Jesus is always present in it: 'Give thanks in all circumstances; for this is the will of God in Christ Jesus for you'; 'Continue steadfastly in prayer, being watchful in it with thanksgiving.' (1 Thess 5:18; Col 4:2)" (CCC 2638) Refusal to thank another may imply one deserves the gift. Entitlement is an illusion to which all humans can fall prey. This dishonors the generosity and virtue of the giver and shows sinful pride in the receiver. Failure to thank God makes the creature equal to the Creator. Reality is distorted and pride reaches even greater heights: the finite pretends to infinity. Pride is to be shunned by the baptized believer as a sin against divine love which puts salvation at risk if unrepented. "One can sin against God's love in various ways: "- indifference neglects or refuses to reflect on divine charity; it fails to
consider its prevenient goodness and denies its power. Thankfulness is a necessary component and expression of our love for God who has loved us in Christ to His death on the Cross. What can we do but give thanks every day to God who has put to death our death by the death of His own Son and, by the outpouring of the Holy Spirit, given us a share in His own life which never ends? If we open our hearts and minds to this perspective of faith, how could we fail to begin and end every prayer and offering in heartfelt and loving thanks to our heavenly Father? http://www.christusrex.org/www1/mcitl/ (Publish with permission. )
Exodus 17, 8-13; Psalm 121, 1-2. 3-4.5-6.7-8; 2 Timothy 3, 14-4,2; St. Luke 18, 1-8 "Pray always." The Lord taught us by precept and example what it means to pray and how we ought to pray. Out attitude in prayer is of humble children who place themselves in the presence of a loving and attentive father and of men who worship the true and living God. "The acts of faith, hope and charity enjoined by the first commandment are accomplished in prayer. Lifting up the mind toward God is an expression of our adoration of God: prayer of praise and thanksgiving, intercession and petition. Prayer is an indispensable condition for being able to obey God's commandments. 'We ought always to pray and not lose heart.' (Luke 18:1) "(CCC 2098) If we are not to lose heart, our prayer must become as our breathing, we must learn to "pray always." Jesus teaches through parables how to pray urgently, humbly and without ceasing. Three principle parables on prayer are transmitted to us by St. Luke: A sincere acknowledgement of God's mercy for the sinner, of His bounty for our needs and of His redeeming love are all expressed in authentic prayer, sometimes without saying a word. Prayer is first and always about a reverent attitude and awareness of the presence of God. In each liturgy we make this prayer our own: "Kyrie eleison! Lord have mercy!" Through this and every prayer we live in communion with the Lord, by whose mercy we persevere in hope and need never despair. In our liturgies we seek to be ever at prayer. With the offering of the Holy Mass throughout the world and the celebration of the Liturgy of the Hours, as well as all the opportunities we have for public and private prayer, we the Church seek to be committed to faithful and sincere prayer of mind, body and spirit. The Liturgy of the Hours can be prayed privately or in common by all members of the Church, lay, religious or cleric. It fulfills the Lord's command to "pray always" because it sanctifies the hours of each day outside of Mass. "The Liturgy of the Hours is intended to become the prayer of the whole People of God. In it Christ himself 'continues his priestly work through his Church.' His members participate according to their own place in the Church and the circumstances of their lives: priests devoted to the pastoral ministry, because they are called to remain diligent in prayer and the service of the word; religious, by the charism of their consecrated lives; all the faithful as much as possible: 'Pastors of souls should see to it that the principal hours, especially Vespers, are celebrated in common in church on Sundays and on the more solemn feasts. The laity, too, are encouraged to recite the divine office, either with the priests, or among themselves, or even individually.' (CCC 1175) (See also Catechism of the Catholic Church paragraph number 695.)
Sirach 35, 12-14.16-18; Psalm 34, 2-3. 17-18.19-23; 2 Timothy 4, 6-8.16-18; St. Luke 18, 9-14 What is the Pharisees' sin? He attends the temple worship as he ought, does he not? To all appearances he performs outwardly all that God demands, and in fine form. His actions are deceiving to all but God, however, for his heart is far from the Lord. He is blinded by his pride and ends by making himself God's equal. He was "self-righteous" and he held "everyone else in contempt". When we are unable to simply thank the Lord for our many unmerited gifts, and beg him for his mercy, seeking the grace to return His love for us, we make ourselves God's equal. This is the sin of the Pharisee. "The first movement of the prayer of petition is asking forgiveness, like the tax collector in the parable: 'God, be merciful to me a sinner!' It is a prerequisite for righteous and pure prayer. A trusting humility brings us back into the light of communion between the Father and his Son Jesus Christ and with one another, so that 'we receive from him whatever we ask.' Asking forgiveness is the prerequisite for both the Eucharistic liturgy and personal prayer." (CCC 2631) Our prayer in the Liturgy is a great offering before God and brings him glory when it is offered with a contrite and humble heart. We acknowledge our sinfulness at the start of each Mass in the "Penitential Rite" in order that we may properly humble ourselves before the thrice-holy God. "Prayer is the raising of one's mind and heart to God or the requesting of good things from God." (St. John Damascene, De fide orth. 3, 24:PG 94, 1089C.) But when we pray, do we speak from the height of our pride and will, or 'out of the depths' of a humble and contrite heart? (Psalm 130:1) He who humbles himself will be exalted;(Cf. Lk 18:9-14) humility is the foundation of prayer. Only when we humbly acknowledge that 'we do not know how to pray as we ought,' (Rom 8:26) are we ready to receive freely the gift of prayer. 'Man is a beggar before God.' (St. Augustine, Sermo 56, 6,9:PL 38, 381.)"(CCC 2559) When we humble ourselves it is then, the Lord promises us, we will be exalted: "He who humbles himself will be exalted". That our deepest longing to share in God's glory forever in heaven may be fulfilled, we must eschew all pride and vainglory. We do this by becoming "little children". We look to the Father in adoration, love and worship. Every offering of the Mass gives us the perfect opportunity to turn as children back to the Father, to make the prayer of the tax collector our own: "O God, be merciful to me, a sinner." His sincere and humble offering was worth more than all the temple sacrifices, for it was the expression of a "humble, contrite heart". That we may be "exalted", "raised up" by the Lord who rose from the dead to raise us up, let us treasure every grace of contrition, and respond to every impulse to repeat the blessed prayer we learn from the tax collector, "O God be merciful to me, a sinner". "Penance requires . . . the sinner to endure all things willingly, be contrite of heart, confess with the lips, and practice complete humility and fruitful satisfaction." (CCC 1450) In every Mass we begin our worship by examining our consciences that we may offer an acceptable gift at the altar. We place ourselves in our true position before God, needy souls who come to him for every good. In every confession we respond with honesty to our acknowledgement of serious sin. We tell the priest all of our grave sins by species, that is what we have done, and number, how many times we have committed each sin. This, and sorrow for our sins, are all that are required and, in return, we receive the overflowing mercy of the Father in the priest's prayer of absolution. These are the attitudes of the humble heart that are so pleasing to the Father and thus truly lead to our exaltation as blessed souls in heaven. (See also Catechism of the Catholic Church, paragraph numbers 2558 and following.)
Wisdom 11,22-12,1; Psalm 145, 1-2.8-9.10-11.13.14; 2 Thessalonians 1, 11-2,2; St. Luke 19, 1-10 Zaccheus is filled with remorse for his sins, so much so that he promises publicly, before Jesus and other witnesses, to perform reparations for his crimes. What moves Zaccheus to this sincere contrition for his sins and the vow to change his life, even to a willingness to endanger his livelihood? How does he find within himself such superhuman generosity? He has encountered the transforming supernatural power of Divine Love. Conversion has a social component because it is a rejection of sin and its social consequences. "Conversion is accomplished in daily life by gestures of reconciliation, concern for the poor, the exercise and defense of justice and right, (Cf. Am 5:24; Isa 1:17) by the admission of one's faults to one's brethren, fraternal correction, revision of life, examination of conscience, spiritual direction, acceptance of suffering, endurance of persecution for the sake of reightouesness. Taking up one's cross each day and following Jesus is the surest way of penance." (Cf. Lk 9:23) (CCC 1439) Sorrow for sins, always necessary for receiving the grace of God's forgiveness, should always accompany one's works of reparation for sin. "The movement of return to God, called conversion and repentance, entails sorrow for and abhorrence of sins committed, and the firm purpose of sinning no more in the future. Conversion touches the past and the future and is nourished by hope in God's mercy. (CCC 1490) Sorrow for sin is always required when celebrating the sacrament of Confession in order that the penitent may indeed receive the graces of the sacrament. As well, one's sorrow and experience of God's healing love can and should move one to repair damage or replace what is taken away from others by one's sins. Reparation, as seen in the example of Zaccheus, may under certain circumstances be a duty for the penitent. "Every offense committed against justice and truth entails the duty of reparation, even if its author has been forgiven. When it is impossible publicly to make reparation for a wrong, it must be made secretly. If someone who has suffered harm cannot be directly compensated, he must be given moral satisfaction in the name of charity. This duty of reparation also concerns offenses against another's reputation. This reparation, moral and sometimes material, must be evaluated in terms of the extent of the damage inflicted. It obliges in conscience. (CCC 2487) Zaccheus was converted from an attraction to evil by his attraction to the love of Christ and a desire to share in it. "God is infintely good and all his works are good. Yet no one can escape the experience of suffering or the evils in nature which seem to be linked to the limitations proper to creatures: and above all to the question of moral evil. Where does evil come from? 'I sought whence evil comes and there was no solution,' said St. Augustine, (St. Augustine, Confessions 7,711:PL 32,739.) and his own painful quest would only be resolved by his conversion to the living God. For 'the mystery of lawlessness' is clarified only in the light of the 'mystery of our religion.'(2 Thess 2:7; 1 Tim 3:16.) The revelation of divine love in Christ manifested at the same time the extent of evil and the superabundance of grace.(Cf. Rom 5:20.) We must therefore approach the question of the origin of evil by fixing the eyes of our faith on him who alone is its conqueror. (Cf. Lk 11:21-22; Jn 16:11; 1 Jn 3:8.) (CCC 385)
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