Suy Niệm Tin Mừng Chúa Nhật Lễ Lá

Suy Niệm Tin Mừng Chúa Nhật Lễ Lá
Khi những người Kitô giáo tiên khởi nói về Chúa Giêsu, họ bắt đầu bằng cuộc khổ nạn của Chúa. Ví dụ, trong thơ gởi thứ nhất cho giáo đoàn Côrintô Thánh Phao-lô có nói rằng ông muốn “Quả tôi đã quyết định là nơi anh em, tôi không muốn biết gì ngoài Ðức Kitô Giêsu, và là Ðức Kitô Giêsu bị đóng đinh thập giá. ”. (I Cô-rinh-tô 2: 2) Trong bài đọc thứ hai hôm nay, Thánh Phaolô đã trình bày một trong những bài thánh ca cổ xưa nhất. Trong bài này kể về việc Chúa Giêsu đã khiêm tốn hạ mình cho đến chết, nhưng bây giờ Ngài được tôn vinh cao hơn tất cả các tạo vật. Các học giả phỏng đoán rằng câu chuyện về cuộc khổ nạn của Chúa Giêsu mà chúng thường nghe chẳng hạn như chúng ta đã được nghe trong các giờ phụng phụ đã  được lưu truyền trước khi các phần khác của Phúc âm như các bài dụ ngôn, hay các phép lạ, v.v. được viết ra. Mặc dù đoạn văn này đến ở cuối Tin Mừng, nhưng cuộc khổ nạn thực sự là điểm khởi đầu để chúng ta vỏ thể hiểu Chúa Giêsu.
            Bộ phim về cuộc khổ nạn của Chúa Giếu của Mel Gibson đã giúp nhiều người chúng ta đánh giá về cuộc khổ nạn của Chúa Giêsu theo một cách mới. Đối với một số người, bạo lực có vẻ quá đáng, nhưng nó đã mang lại sự công lý nghiêm khắc của người La Mã. Hầu hết mọi người trong thời Chúa Giêsu đã sinh ra và trưởng thành trong Đế chế La Mã đều đã từng chứng kiến những nạn nhân bị hành quyết công khai. Trước khi hành quyết một tên tội phạm, những người lính la mã trước tiên là hành hạ đánh đập tội nhân trước mặt gia đình, bạn bè và những người xung quanh. Sau đó, dùng dây hoặc đinh,đóng nạn nhân đó vào cây thập giá, và treo lên ấy cho đến chết. ** Khi Thánh Phao-lô nói Chúa Giê-su bị sỉ nhục, ông đã nghĩ đến hình ảnh đó. Các chữ “trừng phạt” và “đóng đinh” gợi lên sự kinh hoàng. Đạo diễn Mel Gibson đã sử dụng kỹ thuật phim ảnh và phim trường để mang lại sự kinh dị đó cho chúng ta.
            Mọi người đã hỏi tại sao chúng Ta lại tập trung vào sự đau khổ của Chúa Giê-su khi những người khác cũng phải chịu đựng những đau khổ trên thân xác, hay một số người thậm chí còn hành xử với những người khác theo những cách còn táo bạo và tàn ác hơn là dân do thái đã đối xử với Chúa Giê-su. Đúng, nhưng chính cuốc khổ nạn của Chúa đã cô lập và tập hợp những nỗi thống khổ của nhân loại và mang lại ý nghĩa và chia sẻ đau khổ với con người. Trong đó bao gồm tất cả những sự đau khổ, dù nhỏ hay lớn, mà mỗi người chúng ta ai cũng phải trải qua. Câu hỏi không phải là chúng ta sẽ đau khổ, mà là chúng ta sẽ làm gì với những thử thách về sự khốn khổ của mình. Chúng ta sẽ cũng khiêm tốn, theo chân Chúa Giêsu lãnh nhận sự đau khổ đó hay cay đắng chịu thua?
            Là Kitô giáo, chúng ta luôn được trở lại với cuộc khổ nạn của Chúa Kitô. Không phải vì đó là những chữ cuối cùng. Nhưng trong thực tế là chúng ta đang chiêm niệm, suy ngẫm về cuộc khổ nạn của Chúa Kitô để chúng ta có thể thấy rằng chúng ta nhìn thấy đươc điều gì đó trong cuộc sống đời sau. Những người Kitô hữu thời ban đầu có lẽ chắc sẽ không thu thập được một câu chuyện về cuộc khổ nạn của Chúa nếu như họ chỉ nghĩ rằng mọi thứ đã kết thúc trong ngôi mộ. Sự việc này chỉ đơn giản như thế thì quá là đau lòng, cũng giống như một số người trong chúng ta nhớ lại sự đau đớn cuối cùng của công bà, cha mẹ ... Nhưng chúng ta biết là chắc chắn sẽ còn nhiều điều thú vị hơn thế nữa, bởi vì sự đau khổ đó có giá trị vô biên. Vì điều đó, chúng ta nên đến với Chúa Giếu Kitô trong cuộc khổ nạn của ngài trong Tuần Thánh này để chúng ta cùng nhau hồi tưởng lại những sự kiện trọng đại trong cuộc sống đức tin của chúng ta.
 
(Homily for Passion - Palm - Sunday, Year C)
When the early Christians spoke about Jesus, they started with the passion. For example, St. Paul said he wanted “to know nothing except Jesus Christ and him crucified.” (I Cor 2:2) In today's second reading, Paul presents one of the most ancient Christian hymns. It tells of Jesus humbled unto death, but now exalted above all creatures. Scholars surmise that the passion narrative - such as we listened to this morning - circulated before the other parts of the Gospel (parables, miracles, etc.) were written down. Although it comes at the end of the Gospel, the passion is really the starting point for understanding Jesus.
Mel Gibson’s movie has helped many people appreciate the passion in a new way. To some the violence seemed excessive, but it did bring home the severity of Roman justice. Almost every adult in the Roman Empire had seen men publicly executed.* The punishment was carried out, not inside prisons, but in view of all. Before executing a criminal, the soldiers first flogged him in front of family, friends and onlookers. Then, using cords or nails, they affixed the victim to the cross, which was probably not much higher than the height of a human person.** When Paul said Jesus was humiliated, he had that image in mind. The words “scourging” and “crucifixion” evoked horror. Mel Gibson has used the cinema to bring that horror home to us.
People have asked why we focus on Jesus’ suffering when others have also suffered, some in even more atrocious ways than Jesus. Yes, but it is his passion that brings together the anguish of humanity and gives it meaning - including the suffering, small or great, which you or I experience. The question is not whether you or I will suffer, but what we will do with our trials. Will we join them to his - or give in to bitterness?
As Christians we always come back to the passion of Christ. Not because it is the last word. The very fact that we meditate on the passion indicates that we see something beyond it. The early Christians would not have gathered a passion narrative if they thought everything ended at the tomb. It would simply have been too heartbreaking – like remembering a parent’s final agony. But we know there is more, that the suffering had immeasurable worth. For that I must ask you to come with us this Holy Week as we relive the great events of our faith.
 
Palm - Sunday, Year C
“Blessed is the king who comes in the name of the Lord. Peace in heaven and glory in the highest.” Some of the Pharisees in the crowd said to him, “Teacher, rebuke your disciples.” He said in reply, “I tell you, if they keep silent, the stones will cry out!” Luke 19:38–40
At the foot of the Mount of Olives was the Garden of Gethsemane where Jesus agonized in prayer and was arrested. But several days before that happened, our Lord crossed over that hill next to the Mount of Olives with His Apostles and then approached the slope heading toward the Garden. As He descended, He encountered “the whole multitude of his disciples” who “began to praise God aloud with joy for all the mighty deeds they had seen.” They then cried out: “Blessed is the king who comes in the name of the Lord. Peace in heaven and glory in the highest.” They met Him within eyeshot of the gate of the city of Jerusalem. This must have left the Twelve in amazement.
Among those who were amazed were the Pharisees. But they were not amazed with joy. Their amazement was caused by envy and led to condemnation. Jesus’ response was very clear: “I tell you, if they keep silent, the stones will cry out!” That begs the question: If these disciples had not offered our Lord this glorious welcome, would the stones truly have cried out? Most certainly they would have! They did so just several days later after Jesus had been abandoned by the crowds.
Recall that when Jesus was crucified, almost every one of these disciples abandoned Him. They fled in fear. Even most of the Twelve ran and hid. Only our Blessed Mother, Saint John and a few others remained. Therefore, when Jesus died on the Cross, abandoned by the crowds, this prophecy of His came true. “And behold, the veil of the sanctuary was torn in two from top to bottom. The earth quaked, rocks were split, tombs were opened, and the bodies of many saints who had fallen asleep were raised” (Matthew 27:51–52).
We must never keep silent in praise and worship of God. There is an important lesson to learn from these two moments from that first Holy Week. At the beginning, as Jesus entered Jerusalem with much excitement, there were many who offered Him praise. It’s easy to give praise and glory to God when it is popular and when many others are doing so. Contrast this with the end of Holy Week when Jesus was persecuted and killed. Suddenly, praise and open acclamations were not that popular. Fear had the effect of silencing the crowds and ending their worship of our Lord. For that reason, the stones did cry out and the earth quaked.
As we enter this Holy Week, consider whether you are more like the “whole multitude” of Jesus’ disciples who praised Him when it was easy and popular, or whether you are more like our Blessed Mother and Saint John who remained faithful to Him when it was anything but popular to do so. Do you persevere in your praise and adoration of God during difficult times? Or do you allow fear of what others may say, fear of rejection and other forms of humiliation to deter you from your sacred calling?
Reflect, today, upon these two contrasting moments of that first Holy Week. Join, today, with the crowds as they acclaim Jesus as King. As you do, turn your eyes to the King Whom you worship. Choose to follow Him to His betrayal, His suffering and His death. Commit yourself to fidelity, especially when it is hard to do so. Do not waver in your commitment. Look at the love in the heart of Jesus’ own mother and pray to her that you will have the courage she had to remain faithful to our Lord, lest the stones be forced to cry out in your place.
Most glorious King, You were fittingly worshiped and adored as You entered Jerusalem for the Feast of Passover. I commit myself to that adoration and praise, and I pray that I will honor and love You, not only when it is easy but also when it is unpopular. May I never allow fear to deter me from my love of You and follow You all the way to the glorious throne of Your Cross. Jesus, I trust in You.
 
Palm - Sunday, Year C 2025
Opening Prayer: Lord God, I meditate today on the Passion of your Son. I am moved to tears as I contemplate his suffering for my sins. Many of Jesus’ disciples abandoned him in his passion. I do not want to imitate them. Help me be like Mary of Magdala and John the Apostle and accompany Jesus in his moments of agony.
Encountering the Word of God
1. The Humble Lord Enters Jerusalem: Bethany and Bethphage were villages on the eastern slope of the Mount of Olives. Bethany was about 2 miles from Jerusalem (John 11:18) and was the village of his three friends, Lazarus, Martha, and Mary. Jesus stayed at their house when he visited Jerusalem. When Jesus sent his disciples to get a colt for him, he told them to say to anyone who asked that “the Master” has need of it. The actual word used is “kyrios,” which means “Lord.” While it can be a deferential title, Luke’s readers know that when used for Jesus, it is a divine title. The Lord Jesus will enter Jerusalem for the Passover not on a war horse, but on a humble beast of burden.
2. The Davidic King Enters Jerusalem: By entering Jerusalem on a colt, the foal of a donkey, Jesus fulfills the prophecy of Zechariah 9:9: “Shout for joy, O daughter Jerusalem! Behold: your king is coming to you, a just savior is he, Humble, and riding on a donkey, on a colt, the foal of a donkey.” No one was permitted to ride on the king’s horse or sit on the king’s throne. That is why Luke emphasizes that “no one has ever sat” on this donkey. Because the colt is young, the disciples also bring the colt’s jenny to walk alongside it. The prophecy of Zechariah looks back to the story of the elevation of Solomon, the son of David, to the throne. David’s fourth son, Adonijah, tried to take over the kingship when his father David was old and infirm. Bathsheba, the mother of Solomon, intervened and David commanded that Solomon ride on his mule into the city, be washed in the Gihon, be anointed by the priest Zadok, and sit upon his throne (1 Kings 1:33-40). Just as Solomon, the son of David, was cheered by the crowd as he entered into Jerusalem and reigned as king, so the people cheered Jesus, the Son of David, as he entered into Jerusalem to be crowned and hailed as the King of the Jews.
3. The Sacrificial Lamb Enters Jerusalem: Jesus entered Jerusalem on the day when the lambs were selected for the Passover and brought into family homes and kept safe for four days. This was the 10^th of Nisan. From the 11^th day of Nisan through the 14^th, the Lamb would be rigorously inspected for any blemish. When Jesus enters Jerusalem, he goes to the Temple, to his Father’s House, as the selected Lamb of sacrifice. He drives out the money changers and sellers of animals who have turned his Father’s House into a den of thieves. The old rite of animal sacrifice is coming to an end. The other lambs are no longer needed. The definitive Lamb, whom Abraham trusted God would provide, has been provided. Over the next few days, the Lamb of God will be tested and inspected by the religious authorities to see if he is innocent, without blemish, and worthy of being sacrificed to the Lord God.
Conversing with Christ: Lord Jesus, I kneel before your Cross today and revere you on the Cross. You loved me to the end and suffered for my sins. I unite my life and all that I am to you, asking that you transform my offering and present it to the Father.
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