Suy Niệm Bài Đọc Thứ Ba Tuần 18 Thường
Niên
Đôi tay sạch sẽ hay tâm trí và tấm lòng trong sạch?
Các kinh sư và người Pharisiêu đã cáo buộc các môn đệ của Chúa Giêsu vi phạm những
nghi lễ truyền thống của họ. Họ chú trọng nghi thức và tránh sự ô uế về mặt hình thức; một số người
làm vậy vì kính sợ Thiên Chúa, nhưng một số khác lại vì sợ làm mất lòng người đời.
Chúa Giêsu hướng người nghe đến nguồn gốc thực sự của
sự ô uế: đó là những ham muốn xấu xa xuất phát từ tận đáy lòng con người. Tội lỗi
không tự nhiên ập đến hay ép buộc chúng ta; nó khởi nguồn từ những nơi sâu kín
nhất trong suy nghĩ và ý định của chúng ta, từ những ham muốn thầm kín mà chỉ
tâm hồn mỗi người mới có thể nảy sinh.
Vì lòng thương xót, Thiên Chúa đã sai Con Ngài là
Chúa Giê-su Christ đến để giải thoát chúng ta khỏi những ham muốn tội lỗi và
gánh nặng mặc cảm, đồng thời phục hồi sự trọn vẹn và tốt lành cho cuộc sống
chúng ta. Tuy nhiên, để nhận lãnh lòng thương xót và sự chữa lành của Ngài,
chúng ta cần thừa nhận lỗi lầm và cầu xin sự tha thứ. "Nếu chúng ta nói
mình không có tội, ấy là tự lừa dối mình, và lẽ thật không ở trong chúng ta. Nếu
chúng ta xưng tội mình, thì Ngài là thành tín và công chính sẽ tha thứ tội lỗi
cho chúng ta và tẩy sạch mọi điều bất chính" (1 Gioan 1:8-9).
Khi Cain ghen ghét em mình là Aben, Thiên Chúa đã cảnh
báo ông phải canh giữ tấm lòng: "Tội lỗi đang rình rập ở cửa; nó khao khát
chiếm hữu ngươi, nhưng ngươi phải chế ngự nó" (Sáng Thế Ký 4:7). Liệu bạn
có để cho bất kỳ ham muốn tội lỗi nào bước vào cánh cửa lòng và tâm trí mình
không? Chúng ta không cần phải nuôi dưỡng hay chiều theo những ham muốn, suy
nghĩ tội lỗi; thay vào đó, nhờ ân điển của Thiên Chúa, chúng ta có thể chọn
cách loại bỏ chúng thay vì để chúng trở thành chủ nhân chi phối cách chúng ta suy
nghĩ, cảm nhận và hành động.
Chỉ Thiên Chúa mới có thể biến đổi tấm lòng chúng
ta, khiến nó trở nên trong sạch và trọn vẹn nhờ quyền năng của Chúa Thánh Thần. Giống như một vị
lương y thăm khám vết thương trước khi chữa trị, Thiên Chúa qua Lời Ngài và Chúa Thánh Thần trước tiên phơi
bày tình trạng tội lỗi của chúng ta để ta nhận diện đúng bản chất của tội lỗi
và kêu cầu lòng thương xót cũng như sự tha thứ của Ngài. Chúa luôn sẵn lòng biến
đổi và thanh tẩy tấm lòng chúng ta thông qua Chúa Thánh Thần, Đấng đang ngự trong chúng ta. Quyền năng
và ân điển của Chúa Thánh Thần
giúp chúng ta chọn điều thiện và khước từ điều ác. Chúng ta có tin vào quyền
năng tình yêu của Thiên Chúa trong việc thay đổi và biến đổi lòng chúng ta không?
Meditation Tuesday18th Ordinary Time
Which
is more important to God - clean hands or a clean mind and heart? The Scribes
and Pharisees accused Jesus' disciples of breaking their ritual traditions.
They were concerned with avoiding ritual defilement, some no doubt out of fear
of God, and others out of fear of pleasing other people. Jesus points his
listeners to the source of true defilement - evil desires which come from
inside a person's innermost being. Sin does not just happen or force itself
upon us. It first springs from the innermost recesses of our thoughts and
intentions, from the secret desires which only the individual soul can
conceive.
Only
Jesus can free us from sin and guilt
God
in his mercy sent his Son Jesus Christ to free us from our sinful cravings and
burden of guilt, and to restore us to wholeness of life and goodness. But to
receive his mercy and healing, we must admit our faults and ask for his
forgiveness. "If we say we have no sin, we deceive ourselves, and
the truth is not in us. If we confess our sins, he is faithful and just, and
will forgive our sins and cleanse us from all unrighteousness" (1
John 1:8-9).
Let
Jesus be the master of your heart and desires
When
Cain was jealous of his brother, Abel, God warned him to guard his heart: "Sin
is crouching at the door; it's desire is for you, but you must master
it" (Genesis 4:7). Do you allow any sinful desires to enter the
door of your heart and mind? We do not need to entertain or give in to sinful
desires or thoughts, but instead, through the grace of God, we can choose to
put them to death rather than allow them to be the master who controls our way
of thinking, feeling, and acting.
The
Holy Spirit helps us in our weakness
Only
God can change our hearts and make them clean and whole through the power of
the Holy Spirit. Like a physician who probes the wound before treating it, God
through his Word and Spirit first brings to light our sinful condition that we
may recognize sin for what it is and call upon God's mercy and pardon. The Lord
is ever ready to change and purify our hearts through his Holy Spirit who
dwells within us. His power and grace enables us to choose what is good and to
reject what is evil. Do you believe in the power of God's love to change and
transform your heart?
Tuesday
of the Eighteenth Week in Ordinary Time (Year A) 2026
He
summoned the crowd and said to them, “Hear and understand. It is not what
enters one’s mouth that defiles that person; but what comes out of the mouth is
what defiles one.” Then his disciples approached and said to him, “Do you know
that the Pharisees took offense when they heard what you said?” Matthew 15:10–12
Jesus’
words would have stunned His Jewish listeners because He challenged deeply
rooted religious beliefs about purity and impurity. He was not denying the
value of external practices when they are rightly understood and ordered.
Rather, He was reorienting the discussion toward the interior life—toward the
heart, the true source of either moral purity or corruption.
This
teaching came in response to a question posed by the Pharisees and scribes:
“Why do your disciples break the tradition of the elders? They do not wash
their hands when they eat a meal” (Matthew 15:2). The
“tradition of the elders” referred to a body of oral interpretations and
applications of the Mosaic Law, developed over generations. Though intended to
safeguard the Law, these traditions had, over time, begun to obscure the
heart of God’s commandments by placing excessive emphasis on external
observances.
Jesus
responds by shifting the focus to the interior life. What defiles a person, He
says, is not the ritual neglect of external customs but the disordered desires,
thoughts, and words that proceed from a corrupted heart. Sin is rooted in
erroneous thinking and interior disorder, not in ritual nonconformity.
Notably,
though the disciples expressed concern that Jesus had offended the Pharisees,
He remained unmoved. He says of them, “They are blind guides” (Matthew 15:14). Their
leadership was detached from the heart of divine truth and the Father’s will.
Anything not planted by His heavenly Father will be uprooted. Traditions and
practices that are not grounded in God’s will cannot endure.
In
this case, the tradition in question—ritually washing hands before meals—was
neither good nor evil in itself. Cleanliness, of course, can be a good habit.
However, when a symbolic act is treated as if it possesses power to bestow
grace or confer purity, apart from one’s interior disposition, it becomes a
stumbling block. The external act, separated from inner faith and intention,
undermines its original purpose.
Though
the specific customs of first-century Judaism may no longer be practiced, the
same principle applies today. Consider, for example, the practice of saying
grace before meals. This is a beautiful and commendable habit—but only when it
is truly a prayer. Reciting words without thought, attention, or gratitude does
not glorify God. Nor does it bring about the blessing we seek. Prayer must
always come from a sincere and devout heart.
What
do you cling to the most—customs, traditions, and habits, or the very heart of
God’s will? Often, faithfully following God requires that we evaluate, reorder,
and strengthen certain habitual practices—even good ones. This especially
applies to religious habits: making the Sign of the Cross, praying the Hail
Mary or the Our Father, donating to charity, or even attending Sunday Mass.
These actions have great spiritual value, but only when united with intentional
faith and love. The Mass is indeed the source and summit of our faith, but if
we are only externally present while interiorly disengaged from the sacred
Mystery before us, we will not receive the fruits of grace that God desires to
bestow.
Reflect
today on the religious habits you practice. Are they merely external customs,
or do they express a living faith? Seek to reintegrate heart and habit, so that
every prayer, every gesture, every act of charity, and every act of worship
flows from a soul sincerely united to the will of God.
Most
Sacred Heart of Jesus, everything You did flowed from the perfection of love
that flooded Your Heart. You did not act out of mere custom or habit, but
intentionally and sincerely, doing each act with love that glorified Your
Heavenly Father. Please make my heart like Yours, so that all that I do bears
fruit and gives You eternal glory. Jesus, I trust in You.
Tuesday
of the Eighteenth Week in Ordinary Time (Year A) 2026
Opening
Prayer: Lord
God, open my heart to receive the fullness of your truth. Protect me from the
temptation to focus on outward appearances while neglecting the transformation
of my heart. Grant me the humility to recognize when my own traditions,
preferences, or expectations prevent me from hearing your voice. May your grace
purify me from within so that I may worship you in spirit and truth and become
a holy dwelling place for your presence.
Encountering
the Word of God
1.
The Tradition of the Elders: The confrontation between the
Pharisees and scribes from Jerusalem and Jesus underscores the need for new
leadership. The Pharisees were concerned with ritual washing and food
prohibitions. The original intention of the Pharisees was noble. They thought
that rigorous fidelity to the Law of Moses would lead to Israel’s restoration –
something promised by Israel’s prophets. The prophets had promised that when
Israel repented, God would return to dwell with his people, restore the
kingdom, defeat Israel’s enemies, and establish his reign. The Pharisees
believed covenant fidelity was an essential part of preparing for this
restoration. This led to the build-up of traditional interpretations of the
Law. The “tradition of the elders” included practices such as washing your
hands before every meal. Once again, the intention was noble. The Pharisees
sought to extend to ordinary Israelites the level of ritual purity that had
formerly characterized the priests. Their concern for purity laws, tithing,
Sabbath observance, and dietary regulations was an attempt to make the entire
nation into a holy people, fulfilling Israel’s vocation as “a kingdom of
priests and a holy nation” (Exodus 19:6). Their strict observance was not
simply individual morality but preparation for God's decisive intervention in
history. By living according to God’s covenant, they hoped Israel would be
ready when the Messiah came.
2.
Hear and Understand: The
“tradition of the elders” consisted largely of oral interpretations designed to
prevent accidental violations of the Mosaic Law. If Scripture forbade certain
actions, additional practices served as safeguards. Notice that the Pharisees
did not confront Jesus about breaking the Law of Moses, but about his disciples
breaking the “tradition of the elders.” Jesus will bring out this contrast in
his direct response to the Pharisees: “He said to them in reply, ‘And why do
you break the commandment of God for the sake of your tradition… You have
nullified the Word of God for the sake of your tradition. Hypocrites, well did
Isaiah prophesy about you when he said: “This people honors me with their lips,
but their hearts are far from me; in vain do they worship me, teaching as
doctrines human precepts” (Matthew 15:3-9). The build-up of traditions and the
multiplication of rules and norms did not bring about a deeper share in divine,
eternal life. After confronting the Pharisees, Jesus wanted the crowds, many of
whom revered the Pharisees, to hear his teaching. It is only one line, but the
meaning is profound. Jesus said, “Hear and understand. It is not what enters
one’s mouth that defiles that person; but what comes out of the mouth is what
defiles one” (Matthew 15:11). The Pharisees had built up a tradition that
focused on ritual purity. In just one line, Jesus shifts the focus to moral
purity.
3.
Uprooting Plants: When Jesus’ disciples pointed out that the Pharisees
were offended by what Jesus had said about their traditions, Jesus didn’t
apologize. Instead, he told two parables to drive home the point. In the first,
he compares the “tradition of the elders” to something planted by the
Pharisees. In short, these traditions were planted by men, not by our heavenly
Father. God the Father, Jesus said, will uproot every “plant” that he has not
planted. In the second parable, Jesus compared the Pharisees to blind leaders.
He advised his disciples to let the Pharisees alone. They are blind guides of
the blind, and they will fall into a pit. Sometimes God allows a person to
experience the misery of their sin in an effort to bring them to their senses.
How will the Pharisees see? Only through faith in the Son of God and the
Sacrament of Baptism. John’s Gospel, in Chapter 9, brings home this point. The
Pharisees are spiritually blind but can be healed by Jesus.
Reflection Tuesday 18th Ordinary Time
Opening Prayer: Lord God, I need
to be healed, and I need the power of your grace to overcome evil in my life.
Without you, I can do nothing of lasting value. Help me to learn that lesson
each day, so that I may bear fruit for your kingdom in the world.
Encountering the Word of
God
1. Faith in Jesus’
Divine Sonship: After the miracle of the multiplication of the five loaves and two
fish for the five thousand, Jesus made his disciples cross the sea of Galilee.
Likely, Jesus didn’t want his disciples getting prideful and basking in the
glory of having fed the crowds in a miraculous way. And so, Jesus took care of
dismissing the crowds himself and afterward went up on the mountain to pray.
Jesus was a man of deep prayer. The Gospels frequently refer to the times he
spent in prayer, such as at his baptism, in the desert during temptation,
before choosing his apostles, and before and after performing miracles. Before
dawn, during the fourth watch of the night (3:00-6:00 AM), Jesus walked upon
the sea toward his disciples as they struggled to get the boat to shore. At
first, Jesus’ disciples thought that they were seeing a ghost. Jesus addressed
their fear and commanded them, “Take courage, it is I.” This could also be
translated, “Take courage, I AM.” By walking on the water and using the divine
name, “I AM,” for himself, Jesus manifested his divine nature and invited his
disciples to make an act of faith in his divinity. Peter responds with a
partial act of faith, “Lord, if it is you, command me to come to you on the
water.” Peter is hesitant and somewhat unsure, but trusts for a time that he
can walk upon the water. This faith lasts until he takes his eyes off Jesus and
begins to fear the power of the wind, waves, and sea. The scene ends with not
just Peter, but with all of the disciples in the boat worshipping Jesus, and
saying, “Truly, you are the Son of God.”
2. Healings in
Gennesaret: The disciples and Jesus landed at Gennesaret, a town midway between
Capernaum and Magdala. Once again, the crowds did not allow Jesus and his
disciples to have any time to themselves. What Jesus is teaching his disciples
through his actions is that they need to die to themselves to serve the people.
True love demands self-giving and overcomes selfishness. True love focuses on
the good that other people need and how we can help them attain that good. The
crowds needed the healing that only Jesus could provide. The physical healings
that came about by touching the tassel on Jesus’ cloak point to something
greater in the age of the Church – spiritual healing from sin and the promise
of resurrection from the dead. The tassels Jesus wore on his cloak symbolized
the fidelity of an Israelite to the Law of Moses. The old law has been brought
to fulfillment and perfection in the New Law, which is the grace of the Holy
Spirit. Thus, we symbolically touch the tassels of Jesus’ cloak when, through
the sacraments of the Church, we are healed and strengthened by divine grace.
3. The Rebellion of
Aaron and Miriam: The First Reading narrates the rebellion of Aaron,
the high priest, and his wife, Miriam, against Moses. They accused him of
having married a Cushite woman – likely Zipporah the Midianite (Exodus 2:21) or
another woman after the death of Zipporah. Miriam and Aaron were jealous of his
authority and thought that they could undermine Moses’ authority by pointing
out how he had married a foreigner. “They put forward themselves as leaders,
claiming that God speaks not only through Moses but also through them. In
response, God reminds them that when he speaks to a prophet, it is often in a
dream, but God speaks to Moses directly. Indeed, God says that Moses is
‘entrusted with all my house’ (Numbers 12:7). This phrase recalls Joseph, who
was entrusted with all of Potiphar’s house and then all of Pharaoh’s house,
being made, in effect, the prime minister of Egypt. If Yahweh is King, then by
entrusting Moses with his house, he has made Moses a kind of prime minister.
While Aaron, because of his priestly service, is not made unclean, Miriam is
struck with leprosy as a result of her challenge. Aaron turns to Moses and
calls him ‘lord,’ now recognizing Moses’ authority, and begs forgiveness and
healing. Moses intercedes, and Miriam is healed after a week of being sent out
of the camp, which is the law for lepers, who are considered unclean. Rebelling
against God’s covenant leader is, in fact, rebellion against the One from whom
the covenant leader receives his power and authority. Nevertheless, thanks to
Moses’ intercession, God is also Israel’s healer” (Gray and
Cavins, Walking with God, 103).
Reflection in 18TH
Ordinary Time
Opening
Prayer: Lord
God, open my heart to receive the fullness of your truth. Protect me from the
temptation to focus on outward appearances while neglecting the transformation
of my heart. Grant me the humility to recognize when my own traditions,
preferences, or expectations prevent me from hearing your voice. May your grace
purify me from within so that I may worship you in spirit and truth and become
a holy dwelling place for your presence.
Encountering
the Word of God
1.
The Tradition of the Elders: The confrontation between the
Pharisees and scribes from Jerusalem and Jesus underscores the need for new
leadership. The Pharisees were concerned with ritual washing and food
prohibitions. The original intention of the Pharisees was noble. They thought
that rigorous fidelity to the Law of Moses would lead to Israel’s restoration –
something promised by Israel’s prophets. The prophets had promised that when
Israel repented, God would return to dwell with his people, restore the
kingdom, defeat Israel’s enemies, and establish his reign. The Pharisees
believed covenant fidelity was an essential part of preparing for this
restoration. This led to the build-up of traditional interpretations of the
Law. The “tradition of the elders” included practices such as washing your
hands before every meal. Once again, the intention was noble. The Pharisees
sought to extend to ordinary Israelites the level of ritual purity that had
formerly characterized the priests. Their concern for purity laws, tithing,
Sabbath observance, and dietary regulations was an attempt to make the entire
nation into a holy people, fulfilling Israel’s vocation as “a kingdom of
priests and a holy nation” (Exodus 19:6). Their strict observance was not
simply individual morality but preparation for God's decisive intervention in
history. By living according to God’s covenant, they hoped Israel would be
ready when the Messiah came.
2.
Hear and Understand: The
“tradition of the elders” consisted largely of oral interpretations designed to
prevent accidental violations of the Mosaic Law. If Scripture forbade certain
actions, additional practices served as safeguards. Notice that the Pharisees
did not confront Jesus about breaking the Law of Moses, but about his disciples
breaking the “tradition of the elders.” Jesus will bring out this contrast in
his direct response to the Pharisees: “He said to them in reply, ‘And why do
you break the commandment of God for the sake of your tradition… You have
nullified the Word of God for the sake of your tradition. Hypocrites, well did
Isaiah prophesy about you when he said: “This people honors me with their lips,
but their hearts are far from me; in vain do they worship me, teaching as
doctrines human precepts” (Matthew 15:3-9). The build-up of traditions and the
multiplication of rules and norms did not bring about a deeper share in divine,
eternal life. After confronting the Pharisees, Jesus wanted the crowds, many of
whom revered the Pharisees, to hear his teaching. It is only one line, but the
meaning is profound. Jesus said, “Hear and understand. It is not what enters
one’s mouth that defiles that person; but what comes out of the mouth is what
defiles one” (Matthew 15:11). The Pharisees had built up a tradition that
focused on ritual purity. In just one line, Jesus shifts the focus to moral
purity.
3.
Uprooting Plants: When Jesus’ disciples pointed out that the Pharisees
were offended by what Jesus had said about their traditions, Jesus didn’t
apologize. Instead, he told two parables to drive home the point. In the first,
he compares the “tradition of the elders” to something planted by the
Pharisees. In short, these traditions were planted by men, not by our heavenly
Father. God the Father, Jesus said, will uproot every “plant” that he has not
planted. In the second parable, Jesus compared the Pharisees to blind leaders.
He advised his disciples to let the Pharisees alone. They are blind guides of
the blind, and they will fall into a pit. Sometimes God allows a person to
experience the misery of their sin in an effort to bring them to their senses. How
will the Pharisees see? Only through faith in the Son of God and the Sacrament
of Baptism. John’s Gospel, in Chapter 9, brings home this point. The Pharisees
are spiritually blind but can be healed by Jesus.
Suy Niệm Tin Mừng Thứ Hai tuần 18 Thường Niên
Ngươi đã rao giảng sự phản nghịch chống lại Chúa.
(Giê-rê-mi 28:16) Đó là bản tính con người. Tất
cả chúng ta đều muốn hy vọng vào những điều tốt đẹp nhất. Chúng ta đều mong
thấy xung đột được giải quyết và những nỗi đau khổ được chữa lành. Dường như đó
chính là điều thôi thúc của tiên tri Hanania. Ông muốn thấy Giuđa trở lại thời
kỳ thịnh vượng như trước khi người Babylon chinh phục Giêrusalem và bắt Vua
Giêcônia đi lưu đày. Nhưng tiên tri Hanania đã lầm. Ông dường như muốn nói:
“Đừng lo lắng. Không cần phải ăn năn đâu. Cứ tiếp tục làm những gì các ngươi
đang làm, rồi Thiên Chúa sẽ phục hồi các ngươi.” Và đó chính là điều mà Tiên
tri Giêrêmia gọi là “rao giảng sự phản nghịch” (Giêrêmi 28:16).
Tiên tri Giêrêmia không hề
thích việc phải quở trách ông Hanania. Lòng ông đau xót cho dân tộc mình. Ông
biết rằng Thiên Chúa muốn bảo vệ và quy tụ họ lại, nhưng tội lỗi của họ là một
rào cản to lớn. Họ cần phải quay về với Thiên Chúa trong sự ăn năn. Việc sống
như một dân tộc bị chinh phục thật đau đớn, nhưng nó giúp họ nhận ra mình đã xa
rời Chúa đến mức nào. Đó là cơ hội để thay đổi và quay lại với Thiên Chúa trước
khi chính họ bị đưa đi lưu đày.
Tất cả chúng ta đều có những
lúc muốn giả vờ rằng mọi chuyện vẫn ổn. Hoặc chúng ta muốn đổ lỗi cho người
khác về những rắc rối của mình. Đó là lúc chúng ta cần đối diện với sứ điệp đầy
thách thức nhưng cũng đầy lòng thương xót của Tin Mừng. Sự thật là một số điều
tiêu cực trong cuộc sống của chúng ta là hậu quả từ chính tội lỗi của mình.
Đúng vậy, Thiên Chúa yêu thương và muốn ban cho chúng ta những điều tốt lành.
Và đúng vậy, Ngài kêu gọi chúng ta hoán cải và bước vào sự tự do. Nhưng chúng
ta không thể phớt lờ nhu cầu phải ăn năn.
Khi né tránh đối diện với tội
lỗi của mình, chúng ta chỉ làm mọi việc tồi tệ hơn. Khi bịt tai trước mọi điều
ngoại trừ kết quả mà mình mong muốn, chúng ta tự cắt đứt mình khỏi sự chữa lành
và đổi mới mà Thiên Chúa muốn ban tặng. Chúa luôn dành cho chúng ta những điều
lớn lao hơn. Và vì Ngài có quá nhiều điều tốt đẹp dành cho chúng ta, nên Ngài
luôn kêu gọi chúng ta thay đổi, để sống hòa hợp và gắn kết hơn với Ngài. Vì
vậy, hãy dành chút thời gian suy ngẫm về điều mà Thiên Chúa đang kêu gọi bạn
thực hiện. Chúng ta đang lắng nghe những tiên tri của thế gian, những kẻ nói
rằng mọi sự đều ổn thỏa; hay chúng ta đang chú tâm đến lời kêu gọi ăn năn để có
thể có được kinh nghiệm về sự tự do mà Thiên Chúa muốn ban cho chúng ta?
“Lạy Chúa, con khao khát sự
bình an. Xin giúp con hướng về Ngài sâu sắc hơn để con có thể cảm nghiệm được
sự tự do trọn vẹn hơn nữa!”
Monday of the Eighteenth
Week in Ordinary Time
You have preached
rebellion against the Lord. (Jeremiah 28:16)
It’s human nature. We
all want to hope for the best. We all want to see conflict resolved and
suffering healed. That’s what seemed to motivate the prophet Hananiah. He
wanted to see Judah return to the days of prosperity it had enjoyed before the
Babylonians conquered Jerusalem and took King Jeconiah into captivity. But
Hananiah missed the point. “Don’t worry,” he seemed to be saying. “No need to
repent. Just keep on doing what you’re doing, and God will restore you.” And
that’s what Jeremiah called “preaching rebellion” (Jeremiah 28:16).
Jeremiah didn’t enjoy
rebuking Hananiah. His heart was breaking for his people. He knew that God
wanted to protect and reunite them, but their sin was an immense roadblock.
They needed to return to God in repentance. Living as a conquered people was
painful, but it helped show them how far they had fallen away from the Lord. It
was a chance to change and turn back to God before they were exiled themselves.
We all have times when
we want to pretend everything is fine. Or we want to blame our troubles on
someone else. That’s when we need to face the challenging but merciful message
of the gospel. The truth is that some of the negative things in our lives are
the consequence of our own sin. Yes, God loves us and wants to give us good
things. And yes, he calls us to conversion and freedom. But we can’t ignore the
need to repent.
When we avoid dealing
with our sins, we make things worse. When we close our ears to everything but
the outcome we want, we cut ourselves off from the healing and renewal God
wants to give us.
The Lord always has more
for us. And because he has so much for us, he is always calling us to change,
to align ourselves a little more closely with him. So take a moment to reflect
on what God is calling you to do. Are you listening to the prophets of the
world who tell you everything is fine? Or are you heeding the call to
repentance so that you can experience the freedom God wants to give you?
“Lord, I want to be at
peace. Help me to turn to you more deeply so that I can experience even more
freedom!”
Monday of the Eighteenth
Week in Ordinary Time (Year A)
Jesus made the disciples
get into the boat and precede him to the other side, while he dismissed the
crowds. After doing so, he went up on the mountain by himself to pray. When it
was evening, he was there alone. Meanwhile the boat, already a few miles offshore,
was being tossed about by the waves, for the wind was against it. During the
fourth watch of the night, he came toward them, walking on the sea. Matthew 14:22–25
Only God, in His perfect
Wisdom, could convey profound spiritual meaning through Jesus’ human actions.
Though His miracles reveal His divinity and His teachings articulate divine
mysteries, so does every subtle movement He makes—each one working together to
prophetically depict the full Gospel. The Church, from her earliest centuries,
has come to recognize and contemplate these deeper layers through what is known
as the allegorical and spiritual sense of Scripture.
On the surface, today’s
Gospel reveals Jesus’ divinity simply through His walking on the water. Yet
beneath the surface, other mysteries are unveiled. The mountain, the solitude,
the prayer, the storm, the boat, the fear, and Jesus’ words all communicate
something of Christ’s saving mission and of our journey through life with Him.
Jesus goes up the
mountain alone to pray. In Scripture, mountains are places of divine
encounter—Moses and Elijah encountered God on Mount Sinai, and Jesus was
transfigured before His disciples on Mount Tabor. In today’s Gospel, the
mountain signifies Jesus’ communion and heavenly intercession with the Father.
He ascends alone, leaving the disciples behind, just as He would ascend to the
Father after His Resurrection—remaining with us spiritually while we, the
Church, continue our pilgrimage through the storms of this world.
While Jesus is in
prayer, the disciples struggle in the boat, tossed by waves, with the wind
against them. The boat represents the Church amid the turmoil of the world. The
waves symbolize trials, temptations, and fears that rise without warning. And
though Jesus seems physically distant, He is never inattentive. In fact, it is
precisely in the hour of greatest distress that He draws near.
Jesus comes to them
during the fourth watch of the night—the final and darkest stretch before dawn.
This is the hour of the soul’s deepest desolation, when one feels most
abandoned, most vulnerable, most helpless. Yet it is also the very moment when
divine help arrives. Jesus walks toward them on the sea, using the very waves
that threatened to destroy them as the path of His approach. The storm does not
hinder Him; He walks above it, showing His authority over chaos and His power
to transform even the fiercest trials into a means of His presence.
But the disciples do not
recognize Him. They cry out in fear, thinking He is a ghost. This reveals a
spiritual truth: In our moments of fear and confusion, we can misperceive even
the presence of Christ. When our hearts are unsettled and our faith is shaken,
we may not see clearly the One who comes to save us.
Then Jesus speaks words
that echo through every age: “Take courage, it is I; do not be afraid.” In
Greek, the phrase “it is I”—egō eimi—is the divine Name revealed to
Moses: “I AM.” This is not only reassurance, it is a revelation of Jesus’
divine identity. With this declaration, Jesus does more than calm the sea—He
calms the soul, inviting the disciples to place their trust not only in what He
does, but in who He is.
Reflect today on any
storm in your life in which you feel God is absent and the waves are
overwhelming. Imagine Jesus walking toward you on those very waves. Though His
presence may not be immediately clear, look with eyes of faith and listen for
His voice: “Take courage, it is I; do not be afraid.” Welcome Him in, and trust
that His grace is sufficient for every trial and tribulation God permits you to
endure.
Most miraculous Lord,
You speak to me day and night—through the Scriptures, inspirations, signs, and
sacred symbols. Yet too often I fail to perceive Your presence, especially amid
the storms of life. Open my eyes to recognize You, even when You come in unexpected
ways. Help me to welcome You into the boat of my soul with faith and joy, so
that You may bring order to the chaos I endure and fill me with Your abiding
peace. Jesus, I trust in You.
Monday 18th Ordinary Time 2026 (A)
Opening Prayer: Lord God, I need to be healed. I need the
power of your grace to overcome evil in my life. Without you, I can do nothing
of lasting value. Help me to learn that lesson each day, so that I may bear
fruit for your kingdom in the world.
Encountering the Word of
God
1. Jesus Prayed: After the miracle of the multiplication of
the five loaves and two fish for the five thousand, Jesus made his disciples
cross the Sea of Galilee. Jesus didn’t want his disciples getting prideful and
basking in the glory of having fed the crowds in a miraculous way. And so, he
took care of dismissing the crowds and afterward went up on the mountain to
pray. Jesus was a man of deep prayer. The Gospels frequently refer to the times
he spent in prayer, such as at his baptism, in the desert during temptation,
before choosing his apostles, and before and after performing miracles. Before
dawn, during the fourth watch of the night (3:00-6:00 AM), Jesus walked upon
the sea toward his disciples as they struggled to get the boat to shore.
2. I AM: At first, Jesus’ disciples thought that
they were seeing a ghost. Jesus addressed their fear and commanded them, “Take
courage, it is I.” This could also be translated, “Take courage, I AM.” By
walking on the water and using the divine name, “I AM,” for himself, Jesus
manifested his divine nature and invited his disciples to make an act of faith
in his divinity. Peter responds with a partial act of faith, “Lord, if it is
you, command me to come to you on the water.” Peter is hesitant and somewhat unsure,
but trusts for a time that he can walk upon the water. This faith lasts until
he takes his eyes off Jesus and begins to fear the power of the wind, waves,
and sea. The scene ends with not just Peter, but with all of the disciples in
the boat worshipping Jesus, and saying, “Truly, you are the Son of God.”
3. Healings in
Gennesaret: The disciples and
Jesus landed at Gennesaret, a town midway between Capernaum and Magdala. Once
again, the crowds did not allow Jesus and his disciples to have any time to
themselves. What Jesus was teaching his disciples through his actions was that
they need to die to themselves to serve the people. True love demands
self-giving and overcomes selfishness. True love focuses on the good that other
people need and how we can help them attain that good. The crowds needed the
healing that only Jesus could provide. The physical healings that came about by
touching the tassel on Jesus’ cloak point to something greater in the age of
the Church – spiritual healing from sin and the promise of resurrection from
the dead. The tassels Jesus wore on his cloak symbolized the fidelity of an
Israelite to the Law of Moses. The old law has been brought to fulfillment and
perfection in the New Law, which is the grace of the Holy Spirit. Thus, we
symbolically touch the tassels of Jesus’ cloak when, through the sacraments of
the Church, we are healed and strengthened by divine grace.
Suy Niệm Bài Đọc Thứ Hai Tuần 18 Thường Niên A
Trong bài Tin Mừng
hôm nay nhắc chúng ta về câu chuyện Chúa Giêsu đi trên mặt nước. Trong Kinh
Thánh, Nước là một biểu tượng của sự nguy hiểm. Ngay từ đầu, Thánh thần Thiên
Chúa bay lơ lửng trên mặt nước. Điều này báo hiệu cho sự thống trị của Thiên
Chúa trên tất cả các quyền năng và những sự rối loạn.
Trong cả bốn Tin Mừng đều nhắc
đến câu chuyện về Chúa Giêsu làm chủ trên những con sóng bão. Chiếc thuyền với
Phêrô và các môn đệ khác là gợi mở cho chúng ta thấy đó Giáo Hội Công Giáo
của chúng ta. Giáo Hội này đã trải qua các vùng nước như sông hồ biển
cả... và Giáo Hội đã đi qua thời gian. Giáo Hội cũng đã từng trải những sóng to bão lớn, những hỗn loạn,
tham nhũng, ngu xuẩn, nguy hiểm, bắt bố, tù đầy và việc chết vì Đạo chắc
chắn sẽ xảy ra.
Bây giờ chúng ta đang ở trong
canh thứ tư của một đêm dài, đó là khoảng thời gian đen tối nhất của canh đêm,
Chúa Giêsu đi bộ trên mặt biển, điều này có nghĩa là một sự khẳng định về
tính thiêng liêng của Ngài: cũng giống như Thánh Thần của Thiên Chúa lơ lửng
trên vùng biển lúc ban đầu, và vậy Chúa Giêsu đã vượt qua mặt nước ngay bây
giờ, Ngài đã nói với các môn đệ đang sợ hãi của Ngài là: "Hãy can đảm,
đừng sợ, thầy đây. ” Nhưng còn nhiều hơn thế nữa: các con có thể cùng tham
gia và chia sẻ vào sức mạnh của thầy. “Phêrô ra khỏi thuyền và bắt đầu đi
trên nước về phía Chúa Jêsus.” Đây là câu chuyện của tất cả các thánh, nhừng
người đã không biết sợ hãi và theo Chúa.
Reflection Monsday 18th Ordinary Time
In Gospel today is the
story of Jesus walking on the water. Water is, throughout the Scriptures, a
symbol of danger. At the very beginning, the spirit of the Lord hovered over
the surface of the waters. This signals God’s lordship over all of the powers
of disorder
In all four Gospels
there is a version of this story of Jesus mastering the waves. The boat, with
Peter and the other disciples, is evocative of the Church. It moves through the
waters, as the Church will move through time. Storms—chaos, corruption, stupidity,
danger, persecution—will inevitably arise.
Now during the fourth
watch of the night, which is to say the darkest time of the night, Jesus comes
walking on the sea. This is meant to be an affirmation of his divinity: just as
the spirit of God hovered over the waters at the beginning, so Jesus hovers
over them now. So he says to his terrified disciples: “Take courage, it is I;
do not be afraid.” But even more than that: you can participate in my power.
“Peter got out of the boat and began to walk on the water toward Jesus.” This
is the story of all the saints.
Suy
Niệm Chúa Nhật XVIII Mùa Thường Niên (Năm A)
Bài Tin Mừng hôm nay
cho chúng ta biết: "Khi Chúa Giêsu nghe tin về cái chết của Thánh Gioan tẩy giả. Ngài đã lên thuyền chèo đến một nơi vắng vẻ. Và cái chết này đã gây cho Chúa Giêsu một cái sốc nặng, và đây cũng là cái mốc thời gian đánh dấu sự khởi đầu cho sứ mệnh của Chúa Giêsu trong một giai đoạn mới. Và vì vậy, với một trái
tim đau khổ,
Ngài có rất nhiều những sự suy nghĩ trong tâm trí. Chúa Giêsu ra đi tìm một nơi thanh vắng
trách mặt mọi người. Ngài muốn có thời gian để suy ngẫm và cầu nguyện trong những thời khắc quan trọng, buồn đau này. Trái tim con người của Chúa Kitô quả thật đẹp làm sao khi được tỏa sáng trong chi tiết này! Đây là Thiên Chúa của chúng ta, Thiên Chúa trong một con người để biết
con người đau
khổ buồn vui như thế nào, khi phải chịu đựng, để cảm nhận những sức đè nén của mọi thứ! Đây là lý do tại sao chúng ta
luôn có thể trút bầu tâm sự của mình cho Chúa, và
biết rằng Chúa sẽ hiểu nhữngt tâm sự của chúng ta!
Đám đông hôm nay đả không quản ngại đường xa
tìm đến Chúa, họ ã đánh cắp đi cái sứ thanh vắng mà Chúa đang muốn
tìm kiếm hôm nayu. Họ không cho
Chúa Giêsu có thời gian chi chính Ngài. Hò theo Chúa đến mọi
nơi mà Chúa đến dẻ cầu xin được nghe những lời khôn ngoan và xin Ngài những phép lạ chữa lành.
Và Chúa Giêsu đã phản ứng thế nào? Chúa Giêsu không thể cưỡng lại lời cầu xin của họ. Ngài đặt sự thanh vắng cô đơn và bận tâm của Ngài sang một bên, Ngài ngồi xuống và cho họ những lời an ủi, chữa lành, dạy dỗ, lắng nghe họ. Ngài còn làm nhiều điều hơn thế nữa cho chúng, Ngài làm phép lạ hoá bánh và cá ra nhiều để cho dân chúng được ăn no thoả thê trong
sa mạc.
Chúa Giêsu sống hoàn toàn vì lợi ích của những người mà Ngài yêu
thương. Đây là một trong những lý do tại sao mà mối quan hệ của chúng ta với Chúa Giêsu rất ư là độc đáo. Chúng ta không phải tìm kiếm tình yêu của Chúa, và chúng ta không phải sợ mất đi tình yêu đấy; vì tình yêu của Chúa dành cho chúng ta là tình
yêu vô điều kiện và rtất đáng tin cậy. Chúng ta không cần phải kết bạn Chúa bằng cái vẻ
ngoài tuyệt vời hay những thành tích ấn tượng. Và chúng ta sẽ không đánh mất đi được cái tình yêu của Chúa Kitô vì những sự thất bại hay vì những sự yếu đuối của chúng ta. Ngay cả khi chúng ta thực sự từ chối anh ta
bằng cách chúng
ta đã phạm tội, thế mà Ngài vẫn luôn chờ đợi chúng ta quay trở lại với Ngài qua Phép
Hoà giải.
Qua Bí tích Thánh Thể mà chúng ta sắp được lãnh nhận, và qua tất cả những bí tích khác, Chúa Giêsu vẫn luôn tiếp tục sống cho chúng ta và trong chúng ta. Và nếu Chúa Giêsu đã làm cho chúng ta như thế, thì đó cũng là cách chúng ta nên bắt chước và làm theo. Chúng ta là Kitô hữu; chúng ta
mang danh Chúa Kitô, bởi vì chúng ta được mời gọi noi
gương Ngài. Nhiệm vụ của chúng ta trong thế giới này là thể hiện tình yêu của Chúa, để tất cả mọi người sẽ tin vào Chúa Giêsu,
theo Ngài và tìm đến với cuộc sống vĩnh cửu. Và chúng ta làm đươđc điều đó bằng cách yêu thương người khác như Chúa Kitô đã yêu
thương chúng ta. Chúng ta có biết điều gì đã cản trở chúng ta thực hiện điều răn mến Chúa yêu Người của Chúa
một cách can đảm và
kiên trì không? Thưa đó là nỗi sợ! Chúng
ta sợ rằng nếu chúng ta trao chính mình cho người khác; chúng ta sợ rằng nếu chúng ta cho đi tất cả những gì chúng ta có, chúng ta sẽ không còn gì để giữ lại cho mình nữa..
Hôm nay Chúa Giêsu đã loại bỏ nỗi sợ hãi đó ra khỏi cái tâm tư
của chúng ta. Các tông đồ của Chúa hôm nay chỉ có năm ổ bánh mì và hai con cá; thậm chí không đủ cho họ ăn trưa. Nhưng khi
họ dâng lên Chúa những ổ bánh này, và họ nhân danh Chúa, họ đã chia những miếng bánh này cho những người đang cần giúp đỡ. Họ còn đói không? Ngược lại! Cuối cùng, họ gom lại được mười hai giỏ bánh thừa; nhiều hơn là những gì họ đã có lúc bắt đầu. Thiên Chúa sẽ không bao giờ hẹp hòi trong sự rộng lượng. Nếu chúng ta cho đi như Ngài đã cho, chúng ta sẽ nhận được gấp nhiều lần hơn những gì chúng ta có thể tưởng tượng.
Hôm nay, khi chúng ta rước Chúa vào lòng qua Bí tích Thánh Thể, chúng ta hãy hứa với Chúa rằng chúng ta sẽ cố gắng hết sức mình để sống theo cái danh nghĩa chính của chúng ta là Kitô hữu.
18th Sunday of Ordinary Time Year A
- Jesus Lives for Us
Today’s Gospel reading
tells us, " When Jesus heard the death of St John the Baptist. He withdrew in a boat to a deserted
place by himself. And this death moves Jesus deeply, and marked the beginning
of a new stage in His
mission. And so, with a sorrowful
heart and a lot on his
mind, Jesus goes away to be alone,
to have time to reflect and pray at
this crucial, painful moment. How beautifully Christ's human heart shines through in this detail!
This is our God, a man
who knows what it is to be human,
to suffer, to feel the weight of
things! This is why we can always pour out our hearts to him, knowing that He will understand!
The crowds refuse to let Jesus have his time
alone; they flowing him around,
begging for words of wisdom and miracles of healing. And how does Jesus react? He cannot resist their pleas.
He puts his own
loneliness and preoccupations aside,
sits down, and give them
comforting, healing, teaching, listening... He also does more for them, He multiplies the loaves and fish to feed them
in the desert. The Lord Jesus who lives
entirely for the good of those he loves. This is one of the reasons our relationship
with Jesus is so unique.
We don't have to earn his love, and we don't have
to be afraid of losing it;
his love is unconditional and dependable.
We don't have to earn his friendship by our great good looks, or
impressive achievements. And
we won't lose Christ's
love because of our failures or weaknesses.
Even when we actually reject him
by sinning, he is always waiting at the door of our hearts and come back in.
Through the Eucharist we are about to receive, and
through all of the other sacraments, Jesus continues living for us. And if that's how Jesus is,
that's also how we should
be. We are Christians;
we bear Christ's name, because
we are called to follow his
example. Our mission in this world is to show forth his love, so that all people will believe in Jesus, follow him, and come to
eternal life. And we do that by loving others as Christ has
loved us.
Do we know what holds
us back from fulfilling His commandment of Love more courageously? Fear!
We are afraid that if we give of ourselves to others; we are afraid that if we give what we have, we won't have enough left over for ourselves.
Today Jesus has removed that fear. His Twelve Apostles started with five loaves of bread and two fish; not even enough
for themselves. They entrusted their few loaves of bread
to him, and then in his name they
gave it away to others who
were in need. Did they go hungry? On the contrary! In the end, there were twelve baskets of leftovers; more than what they
had started with. God
will never be outdone
in generosity. If we give as
he has given, we will receive more
than we can imagine.
Today, when we receive our Lord in the Eucharist, let's promise that we will
do our very best to live up to our
name as Christian.
Eighteenth
Sunday in Ordinary Time (Year A)
“Five
loaves and two fish are all we have here.” Then he said, “Bring them here to
me,” and he ordered the crowds to sit down on the grass. Taking the five loaves
and the two fish, and looking up to heaven, he said the blessing, broke the
loaves, and gave them to the disciples, who in turn gave them to the crowds.
They all ate and were satisfied, and they picked up the fragments left
over—twelve wicker baskets full. Matthew 14:17–20
In the Gospels of Matthew and Mark, there
are two distinct miraculous feedings of large crowds. Today’s Gospel depicts
the first one, given primarily to Jewish people near the Sea of Galilee. Five
thousand men (not counting women and children) were fed from five loaves and
two fish, resulting in twelve baskets left over. This feeding of the five
thousand is notably the only miracle of Jesus recorded in all four Gospels,
underscoring its significance. Matthew and Mark also recount a second
miraculous feeding—this time of four thousand people—in the largely pagan
region of the Decapolis, using seven loaves and a few fish, with seven baskets
left over.
This first miracle takes place within the
context of Jesus’ sorrowful heart, as He mourns the death of His cousin, John
the Baptist. Jesus knew that John’s death occurred for the Father’s glory and
according to His permissive will. Yet this divine perspective did not eliminate
His human sorrow. Holy sorrow is a profound expression of love in the face of
suffering.
Because Jesus’ love was perfect, His sorrow
was genuine and deep. The depth of His sorrow is evident from His deliberate
choice to withdraw by boat to be alone, to fully embrace His grief. It is
beautiful to note that Jesus’ divinity does not overshadow or diminish His
humanity. Rather, with divine love, He fully accepts John’s death, and with a
genuinely human heart, He properly mourns. In Jesus, humanity and divinity
intertwine perfectly.
Upon disembarking, Jesus finds that a large
crowd has followed Him on foot, anticipating His arrival, hungry for His
teachings and miracles. Here we encounter a second revelation of Jesus’
divinity shining through His humanity. Seeing the crowd and perceiving their
brokenness, sinfulness, and suffering, “his heart was moved with pity for them,
and he cured their sick.” The Greek word translated here as “pity” indicates a
deeply felt, visceral compassion. This compassion, divine in origin, flows
perfectly through Jesus’ sacred humanity. His compassionate gaze vividly
reveals God’s merciful love: Jesus does not merely sympathize; He acts
decisively, healing the sick and alleviating their suffering. His divine love
compels Him to act for the good of His people.
The miracle itself recalls God’s
providential care for the Israelites during their forty years in the desert,
when manna appeared each morning, providing sufficient food for each day. That
miracle, coupled with today’s Gospel, teaches us a consistent truth: God always
provides for us when we turn to Him, seeking Him earnestly as the crowd did.
The multiplication of the loaves and fish
also foreshadows the Eucharist, likely the reason it is recorded in all four
Gospels. In the Eucharist, God provides abundantly for our spiritual
nourishment. When received with faith and trust in God’s providence, Jesus’
Body and Blood nourishes every virtue within us, empowering us to flourish
spiritually. The Eucharist prepares us for eternal life, where we anticipate
sharing in the eternal Wedding Banquet of Heaven—a perfect, everlasting
celebration free from all sin, sickness, and suffering.
Reflect today on Jesus’ tender care. He
looks upon your needs with the same compassion He showed to the crowds in the
wilderness. Consider especially how He desires to feed you daily through the
Most Holy Eucharist, the true Bread from Heaven. Bring to Him whatever you
have, even if it seems small or insufficient—your struggles, weariness,
prayers, and hopes—and trust that in His hands, they will be multiplied for the
good of your soul and the souls of others. Let this miraculous feeding stir
within you a deeper faith in God’s providence and a more fervent desire for the
Eucharist, where Christ Himself is our sustenance, our healing, and our
foretaste of eternal joy.
My Eucharistic Lord, the Gift of the
Eucharist is beyond my comprehension. Just as the crowds were amazed at the
multiplication of the loaves and fish, astonish me with an understanding of the
Eucharist and Your providential care that fills my heart with openness and
gratitude to You. Jesus, I trust in You.
18th Ordinary Time-
Opening
Prayer: Lord God, you are rich in mercy and never turn
away those who seek you with sincere hearts. You satisfy the hungry with good
things, heal the brokenhearted, and invite us to the banquet of your
everlasting covenant. Open our minds to your holy Word and prepare our hearts
to receive your Son in the Eucharist, that nothing may ever separate us from your
saving love.
Encountering
the Word of God
1.
Healing and Nourishment in the Church: In the Gospel,
the death of John the Baptist moves Jesus to spend time in prayer in a deserted
place. When the crowds followed him, Jesus was not disturbed or irked by this.
Instead, his heart was moved with pity. He not only cured the sick among them,
but he fed them with miraculous bread and fish. Similarly, Jesus is not annoyed
by our petitions and prayers. A sincere prayer moves the heart of our heavenly
high priest and king. He will not only heal us but will also feed us with
heavenly bread. Matthew hints that the event of the multiplication of the
loaves anticipates the Eucharist by using the same series of verbs here and at
the Last Supper (Matthew 26:26): taking, blessing, breaking, giving. Jesus also
fed the crowds through the hands of the apostles and this points forward to
their priestly ministry: “They distribute the bread provided by Jesus in
anticipation of the eucharistic liturgy, where the priests of the New Covenant
give the Bread of Life as Holy Communion to the Church (1 Cor 10:16; CCC,
1329)” (Ignatius Catholic Study Bible: New Testament, 33).
2.
An Everlasting Covenant: The First
Reading, from Isaiah 55, is an invitation to seek the Lord. Four words stand
out: water, wine, bread, everlasting covenant. These words look back to the Old
Testament and look forward to the sacramental gifts of the Messiah. The “Lord
invites all to a feast that is free of charge. He offers, not ordinary food and
drink, but the blessings of his life-sustaining word (Deuteronomy 8:3)” (Ignatius
Catholic Study Bible, 1244). The Lord, through Isaiah, promises a new
covenant that fulfills the covenant promises made to King David (see 2 Samuel
7:8-17; Psalm 89). In a way, the Lord is promising to extend the blessings of
the Davidic covenant to his people. Such blessings include divine adoption and
an everlasting kingship. Isaiah 55 is directed first to the people of God
living in exile. The Lord wants the exiles to prepare themselves to hear his
proclamation of salvation, which will be the new covenant. Ordinary food and
drink do not ultimately satisfy us; and the Lord is offering food and drink
that will provide the ultimate satisfaction of our deepest desire. Just as the
Lord promised an everlasting kingdom to David, the Lord promises Israel and us
an “everlasting covenant.” “This covenant is linked to the Lord’s steadfast love
for David. Of course, Christians will link this promise of salvation with
Christ’s institution of the Eucharist when He says, ‘This is the cup of my
blood, the blood of the new and everlasting covenant’ (Matthew 26:28; Mark
14:24; Luke 22:20; 1 Corinthians 11:25)” (Pacwa, Isaiah, 266).
3.
Nothing Can Separate Us from Christ’s Love: In
the Second Reading, Paul says that nothing – anguish, distress, persecution,
famine, nakedness, peril, or the sword – can separate us from the love of
Christ. No creature, no angel, not even death, can separate us from God’s love.
On the contrary, these kinds of suffering and tribulation bring us to share
more fully in the passion of Jesus. Through such suffering and trial, we are
more perfectly conformed to Christ. “The very things that afflict us are what make
us sharers in Jesus’ triumph over sin. And, as always, Paul is quick to clarify
that this takes place not by our own power but through him who loved us. Thanks
to his grace, no circumstance or created power outside ourselves is capable of
severing the bond that joins us to the risen Lord” (Hahn and Mitch, Romans,
147). What separates us from God are the serious and deadly sins we freely
choose to commit. God loves us and desires our salvation; our sin, though, is a
refusal of that love and that salvation. Remaining in sin is a refusal of his
merciful love. We do not need to fear our God, for he is gracious and merciful,
slow to anger and of great kindness. He is just and holy, near to all who call
upon him in truth.
18th Ordinary Time- The Culture of Life
The Gospel reading
for today begins with Jesus hearing the news of the death of John the Baptist,
and when Jesus heard the sad news, He withdrew to a deserted place to be by
Himself. Jesus often went off somewhere to pray. Perhaps He was praying
and trying to understand the will of the Father for John and for Him. Perhaps
He was contemplating the meaning of death. Perhaps, Jesus was
considering the mystery of evil. John, the greatest
prophet to live, had been put to death by pure evil. Evil would attack Jesus
also, as well as the people He was gathering to Himself.
Jesus would not be
left alone for long, though. People sought Him out. He could not allow His
grief to keep Him from caring for the people. He needed to feed
them, in word and in deed. Many of us have behaved the same way. I have
witnessed and been edified by so many of us who have suffered horrible crises,
such as the death of our love one, but we refused to allow our grief to prevent
us from caring for others, particularly for our children.
Like John the
Baptist, Jesus would also be put to death by evil, but He would not allow
Himself to be caught up in evil, caught up in the culture of death. Jesus
came to bring life into the world. He came to invite people, invite us, to join
Him in the Culture of Life. The Culture of Life is the way of living that celebrates
the life we were given at our baptism, the life of God.
Saint Mother Theresa
committed to the Culture of Life that led her to care for the poorest of the
poor. All human are the image of God, we share in His divinity. We are called to the Culture of Life. We are people of
life, people of hope, People of God. It is our commitment to the culture of
life that allows us to view the events of our physical lives as only part of
the story of our lives. We live for God. We
live for heaven. We live for eternal life. And we refused to be destroyed by the culture of death.
The culture of death
only sees the here and now. It does not consider the impact of a person’s
actions on his or her life or on the world in general. It is the culture of
death that says, “Have the abortion.”
How many babies are
killed? It is the culture of death that is the philosophical basis of the sex
industry. Basically speaking, the culture of death assumes that we are animals,
unable to control ourselves.
But we are not
animals. We are sons and daughter of God. We have dignity. We
also have a right to demand that others treat us with the Dignity we have been
given at our baptism. Whether we are
thirteen or Ninety-three, we cannot allow anyone to assume that we are unable
to control ourselves, assume that are condemned to live like animals, condemned
to the Culture of Death. And God says in, our
first reading: We have been called to Life. It is all right there for us.
We can choose Christ. We can choose His Way, the Culture of Life. And we can be
happy, now and forever. But we must choose.
