Year
B Ordinary Time 25th Sunday
Mass Readings: http://www.universalis.com/20120923/mass.htm
|
First reading
|
Wisdom 2:12,17-20 ©
|
|
The wicked prepare to
ambush the just man
|
The godless say to
themselves:
‘Let us lie in wait for
the virtuous man, since he annoys us
and opposes our way of
life,
reproaches us for our
breaches of the law
and accuses us of
playing false to our upbringing.
‘Let us see if what he
says is true,
let us observe what kind
of end he himself will have.
If the virtuous man is
God’s son, God will take his part
and rescue him from the
clutches of his enemies.
Let us test him with
cruelty and with torture,
and thus explore this
gentleness of his
and put his endurance to
the proof.
Let us condemn him to a
shameful death
since he will be looked
after – we have his word for it.’
|
Psalm
|
Psalm 53:3-6,8
|
|
Second reading
|
James 3:16-4:3 ©
|
Wherever you find
jealousy and ambition, you find disharmony, and wicked things of every kind
being done; whereas the wisdom that comes down from above is essentially
something pure; it also makes for peace, and is kindly and considerate; it is
full of compassion and shows itself by doing good; nor is there any trace of
partiality or hypocrisy in it. Peacemakers, when they work for peace, sow the
seeds which will bear fruit in holiness.
Where do
these wars and battles between yourselves first start? Isn’t it precisely in
the desires fighting inside your own selves? You want something and you haven’t
got it; so you are prepared to kill. You have an ambition that you cannot
satisfy; so you fight to get your way by force. Why you don’t have what you
want is because you don’t pray for it; when you do pray and don’t get it, it is
because you have not prayed properly, you have prayed for something to indulge
your own desires.
|
Gospel Acclamation
|
Jn8:12
|
Alleluia, alleluia!
I am the light of the
world, says the Lord;
anyone who follows me
will have the light of life.
Alleluia!
|
Or
|
cf.2Th2:14
|
Alleluia, alleluia!
Through the Good News
God called us
to share the glory of
our Lord Jesus Christ.
Alleluia!
|
Gospel
|
Mark 9:30-37 ©
|
After leaving the
mountain Jesus and his disciples made their way through Galilee; and he did not
want anyone to know, because he was instructing his disciples; he was telling
them, ‘The Son of Man will be delivered into the hands of men; they will put him
to death; and three days after he has been put to death he will rise again.’
But they did not understand what he said and were afraid to ask him.
They came to
Capernaum, and when he was in the house he asked them, ‘What were you arguing
about on the road?’ They said nothing because they had been arguing which of
them was the greatest. So he sat down, called the Twelve to him and said, ‘If
anyone wants to be first, he must make himself last of all and servant of all.’
He then took a little child, set him in front of them, put his arms round him,
and said to them, ‘Anyone who welcomes one of these little children in my name,
welcomes me; and anyone who welcomes me welcomes not me but the one who sent
me.’
Patristic
Commentaries: http://dhspriory.org/thomas/CAMark.htm#9
31. For He taught He
disciples, and said unto them, “The Son of man is delivered into the hands of men,
and they shall kill Him; and after that He is killed, He shall rise the third
day.”
32. But they understood not
that saying, and were afraid to ask Him.
33. And He came to Capernaum:
and being in the house He asked them, “What was it that ye disputed among
yourselves by the way?”
34. But they held their peace:
for by the way they had disputed among themselves, who should be the greatest.
35. And He sat down, and
called the twelve, and saith unto them, “If any man desire to be first, the
same shall be last of all, and servant of all.” [p. 180]
36. And He took a child, and
set him in the midst of them: and when He had taken him in His arms, He said
unto them,
37. “Whosoever shall receive
one of such children in My name, receiveth Me: and whosoever shall receive Me,
receiveth not Me, but Him that sent Me.”
Theophylact: It is after miracles that the Lord inserts a discourse
concerning His Passion, lest it should be thought that He suffered because He
could not help it.
Wherefore it is said, “And
they departed thence, and passed through Galilee; and He would not that any man
should know it. For He taught His disciples, and said unto them, The Son of man
is delivered into the hands of men, and they shall kill Him.”
Bede, in Marc., 1, 39: He always mingles together sorrowful and joyful
things, that sorrow should not by its suddenness frighten the Apostles, but be
borne by them with prepared minds.
Theophylact: After, however, saying what was sorrowful, He adds what ought to
rejoice them; wherefore it goes on: “And after that He is killed, He shall rise
the third day;” in order that we may learn that joys come on after struggles.
There follows: “But they
understood not that saying, and were afraid to ask Him.”
Bede: This ignorance of the disciples proceeds not so much from
slowness of intellect, as from love for the Saviour, for they were as yet
carnal, and ignorant of the mystery of the cross, they could not therefore
believe that He whom they had recognized as the true God, was about to die;
being accustomed then to hear Him often talk in figures, and shrinking from the
events of His death, they would have it that something was conveyed
figuratively in those things, which He spoke openly concerning His betrayal and
passion.
It goes on: “And they came
to Capernaum.”
Pseudo-Jerome: Capernaum means the city of consolation, and agrees with the
former sentence, which He had spoken: “And after that He is killed, He shall
arise the third day.”
There follows: “And being in
the house He asked them, What was it that ye disputed among yourselves by the
way? But they held their peace.”
Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: Matthew however says that the
disciples came to Jesus, saying, “Who is the greatest in [p. 181] the kingdom
of heaven?” [Matt 18:1]
The reason is, that He did
not begin the narrative from its commencement, but omitted our Saviour’s
knowledge of the thoughts and words of His disciples; unless we understand Him
to mean, that even what they thought and said, when away from Christ, was said
unto Him, since it was as well known to Him as if it had been said to Him.
It goes on: “For by the way
they had disputed among themselves, who should be the greatest.”
But Luke says [ed. note:
Luke 9:46, Vulgate] that “the thought entered into the disciples which of them
should be the greatest;” for the Lord laid open their thought and intention
from their private discourse according to the Gospel narrative.
Pseudo-Jerome: It was fit also that they should dispute concerning the chief
place by the way; the dispute is like the place where it is held; for lofty
station is only entered upon to be quitted: as long as a man keeps it, it is
slippery, and it is uncertain at what stage, that is, on what day, it will end.
Bede: The reason why the dispute concerning the chief place arose
amongst the disciples seems to have been, that Peter, James and John, were led
apart from the rest into the mountain, and that something secret was there
entrusted to them, also that the keys of the kingdom of heaven were promised to
Peter, according to Matthew.
Seeing however the thoughts
of the disciples, the Lord takes care to heal the desire of glory by humility;
for He first, by simply commanding humility, admonishes them that a high
station was not to be aimed at.
Wherefore it goes on: “And
He sat down, and called the twelve and saith unto them, If any man desire to be
first, the same shall be last of all, and servant of all.”
Jerome: Where it is to be observed, that the disciples disputed by the
way concerning the chief place, but Christ Himself sat down to teach humility;
for princes toil while the humble repose.
Pseudo-Chrys., Vict. Ant. e Cat. in Marc.: The disciples indeed wished to
receive honour at the hands of the Lord; they also had a desire to be made
great by Christ, for the great a man is, the more worthy of honour he becomes,
for which reason He did not throw an obstacle in the way of that desire, but
brought in humility.
Theophylact: For His wish is not that we should usurp for ourselves chief
places, but that we should attain to lofty heights by lowliness.
He next admonishes them by
the example of a child’s innocence.
Wherefore there follows,
“And He took [p. 182] a child, and set him in the midst of them.”
Chrys., Vict. Ant. e Cat. in Marc. see Chrys.,
Hom. in Matt., 58: By the very sight, persuading them to humility and
simplicity; for this little one was pure from envy and vain glory, and from a
desire of superiority. But He does not only say, If ye become such, ye shall
receive a great reward, but also, if ye will honour others, who are such for My
sake.
Wherefore there follows:
“And when He had taken him in His arms, He said unto them, Whosoever shall
receive one of such children in My name, receiveth Me.”
Bede: By which, He either simply shews that those who would become
greater must receive the poor of Christ in honour of Him, or He would persuade
them to be in malice children, to keep simplicity without arrogance, charity
without envy, devotedness without anger. Again, by taking the child into His
arms, He implies that the lowly are worthy of his embrace and love.
He adds also, “In My name,”
that they might, with the fixed purpose of reason, follow for His name’s sake
that mould of virtue to which the child keeps, with nature for his guide. And
because He taught that He Himself was received in children, lest it should be
thought that there was nothing in Him but what was seen, He added, “And
whosoever shall receive Me, receiveth not Me, but Him that sent Me.;” thus
wishing that we should believe Him to be of the same nature and of equal
greatness with His Father.
Theophylact: See, how great is humility, for it wins for itself the
indwelling of the Father, and of the Son, and also of the Holy Ghost.
Personal
Reflections:
*
May mga nagsasabi na an religion Cristiana daa saro na religion kan mga maluya,
kan mga talaw, kan mga daogon. Inbabasa ninda
an mga nakasurat sa Biblia, lalo na an mga hale mismo sa ngimot ni Jesus na
Kagurangnan, parejo kan Evangelio ngonyan na Domingo Marcos capitulo 9, bilang
mga pagpugol sa tawo na ma humalangkaw, mas maging dakula, mas magka-exito.
*
Pero kun mas paghorop-horopan ta an Banal na Kasuratan asin hilingon ta ini na
may paghiling sa kabilogan kan mensaje kan Mahal na Dios, talagang aram ta na
sala an mga nag-iisip na para sa mga maluya an religion Cristiana. Ta mababasa ta man sa Biblia kun pan-o
hinihikayat kan Dios an tawo poon pa sa kapinon-an na lampasan an sadiri,
daogon an sadiri, lampasan an sadiring mga limitaciones bako lang bilang tawo
kun di bilang mga tawong nahulog sa kasal-an na original. Maluya na ngani kita bilang tawo, mas nagluwa
pa kita bilang mga aki ni Adan asin Eva na bako nagsunod. Sinasadol kita kan Kagurangnan, segun ki San
Juan, na maging banal, parejo kan Dios na Banal!
*
Kaya pan-o ta iinterpretaron an satuyang nahinanyog sa Marcos capitulo 9? Si Jesus mismo an nagsimbag: kun siisay sa
satuya an gusto maging dakula, magpakumbaba, asin tunay na magiging
dakula. Comentario ni San Agustin, ama
asin paratukdo kan Simbahan: hilingon ta an leccion kan puno. An puno kun gusto maging halangkaw asin
masarig, nag-uukad mun-a sa daga para an saiyang mga ugat mas maging
hararom. Pag hararom na an mga ini, pag
nagpakumbaba na an puno, saka siya natalubo hanggang pirang metro pa
kaitaas. Sa pagpakumbaba kan puno, mas
minalangkaw siya. Umuran man, bumaha,
mag-linog o bumagyo, yaon siya naka-ugat ki marhay. Pero kun himinalangkaw tulos an puno, daing
ugat, para kamurawayan an aaboton niya kundi disastre. Ta pag-abot kan mga calamidad, asin
siguradong minaarabot ini, tumba tulos siya sa unang hanging na makusog pa
sana.
*
Mga tugang, ngonyan na ika-25 na Domingo kan Ordinaryong Panahon, ini an
mensaje satuya ni Jesus na Kagurangnan, an tunay na kadonongan asin kamurawayan
sa buhay iyo an pagpapakumbaba.
Kilalanon ta ki marhay an satuyang mga sadiri bilang mga tawong maluya
ta naturaleza kan tawo an pagiging maluya.
Mas kilalanon ta an satuyang sadiri bilang mas maluya pa ta sa kasal-an
kita napadungkal asin facil na napapadungkal maski sa diit sana na tentacion ta
an satuyang naturaleza na maluya mas luminuya sa namana niato ki Adan asin ki
Eva. Iyo baga man talaga an satuyang
situacion sa ibabaw kan daga. Agrangay
ni san Pablo na satuya man na agrangaw: gusto ta gibohon pero di niato nagigibo;
habo niato gibohon pero nagigibo pa man giraray niato. Ano baya ining yaon sa sato na maw-ot niato
an kamurawayan pero karigsokan an nagiginibohan ta. Maluya kita, maluyahon kita, asin yan an
realidad kan humanidad. Tunay na kadonongan
an pagkilala sa satuyang sadiri bilang mga kita asin an bakong pagbuwa asin
pagloko sa sadiri kun sisay bako kita.
*Una
vez na clarado satuya an mga katotoohan na ini, asin mas naging dakula an
satuyang confianza bako sa satuyang sadiri kun di sa gracia kan Mahal na Dios,
gabos niato makakaya asin an tunay na kamurawayan asin pagkahalangkaw makukua
ta. Ta an Dios an nagpapadakula sa
satuya bako an satuyang sadiring ignorancia, kahambugan o amor propio.
*
Gusto kan Kagurangnan na kita maging mga dakulang mga tawo, may exito, mga
banal na tawo! Habo niya na ma-contento
kita sa kadikit sana, gusto Niya na hingohaon niato na mas makua ta an mga
dakulang bagay sa buhay, material man o espiritual. Habo Niya na an hiling ta sana sa ibaba,
gusto Niya na hanggang sa mga bitoon an satuyang gustuhun abuton. Habo Niya na ma-contento sana kita sa
kinab-an na ini, gusto Niya na hingohaon ta na makua an kalangitan, makaiba
Siya sa langit sa paghingoha kan satuyang kabanalan. Pero gabos nin magigibo niato bako unicamente
sa paagi kan satong esfuerzo kun di lalong lalo na salamat sa gracia kan Mahal
na Dios! Amen.
Walang komento:
Mag-post ng isang Komento