If You Aren't About Transformation, Don't Stop Here

October 26, 2007

Sir 35:12-14, 16-18 / 2 Tm 4:6-8, 16-18 / Lk 18:9-14

Sherlock Holmes and Dr. Watson were camping in the forest. They'd gone to bed and were lying beneath the night sky when Holmes said, "Watson, look up. What do you see?"

"I see thousands and thousands of stars."

"And what does that mean to you, Watson?"

"To me it means that of all the planets in the universe, we're truly fortunate to be here on earth. We're small in God's eyes, but very special in God's heart. What does it mean to you, Holmes?"

"To me, it means someone has stolen our tent!"

+ + +

From the dawn of civilization, one question has always loomed large: Who's in charge of this vast universe, and how do we deal with him? People imagined gods like the chieftains and kings they knew: Strong and powerful, but cranky, vengeful, capricious, caring for no one but themselves. Gods like that needed to be handled with kid gloves and lots of presents, bribes, incense, burnt offerings, and especially lots of virgins sacrificed with full fanfare. The point of all this was to tame the gods and get them under control, so that folks could relax and get on with their own lives.

It was all terribly primitive, but that's where lots of people are still stuck, trying to control and manipulate a very small and not very nice God with bribes, promises, and religious observances that have no core. As W.C. Fields once said, "There's no there there."

That's where the pharisee in Sunday's Gospel was stuck, on the outside of life, in a nowhere place he thought was just splendid. "Thank God," he said, "I'm not like the rest of men!" He didn't have a clue about God, or himself, or the core of life.

But that tax collector whom he so scorned had it just right: God doesn't need to be coaxed, persuaded, or bought off. He already loves us, already wants us to be happy. And he already knows we'll never grow whole unless he helps us and forgives us a lot. That poor old tax collector, standing afar off with head bowed, understood what praying and worshiping are really about. They're about OUR getting changed and transformed on the inside with God's help. And the price of that change is simply telling the truth (that's what humility is!): Lord, I need to change, and to do that I need your help and your forgiveness in giant portions.

If our praying and our coming to worship together aren't transforming us, we should stop wasting our time. That doesn't mean to stop coming to church or to prayer. It does mean to come with a different heart that's ready to do business with the Lord at life's core, ready to speak the words that need to be spoken from the heart:

Lord, I need to change ... a lot. And to do that, I need you to take me by the hand and not let go, even though I can't walk very fast, and even though I keep stumbling. I trust you, Lord. I know you know the way home, and I'm ready to change my course and let you show me the way. Amen.

Vespers -- Evening Prayer

Vespers (Evening Prayer)

O God, come to my aid.
O Lord, make haste to help me.
Glory be to the Father and to the Son and to the Holy Spirit,
as it was in the beginning, is now, and ever shall be,
world without end.
Amen. Alleluia.

A suitable hymn may be inserted at this point.

Psalm 109 (110)
The Messiah, king and priest
The Lord has said to my lord: “Sit at my right hand while I make your enemies into your footstool”. From Sion the Lord will give you a sceptre, and you will rule in the midst of your foes. Royal power is yours in the day of your strength, glorious and holy; from the time of your birth, before the dawn. The Lord has sworn, and he will not repent: “You are a priest for ever, a priest of the priesthood of Melchisedech”. The Lord is at your right hand, and on the day of his anger he will shatter kings. He will judge the nations, he will pile high their skulls; he will drink from the stream as he goes – he will hold his head high. Glory be to the Father and to the Son and to the Holy Spirit, as it was in the beginning, is now, and ever shall be, world without end. Amen.

Psalm 109 (110)

The Messiah, king and priest

The Lord has said to my lord: “Sit at my right hand while I make your enemies into your footstool”.

From Sion the Lord will give you a sceptre, and you will rule in the midst of your foes.
Royal power is yours in the day of your strength, glorious and holy; from the time of your birth, before the dawn.

The Lord has sworn, and he will not repent: “You are a priest for ever, a priest of the priesthood of Melchisedech”.
The Lord is at your right hand, and on the day of his anger he will shatter kings.

He will judge the nations, he will pile high their skulls;
he will drink from the stream as he goes – he will hold his head high.

Glory be to the Father and to the Son and to the Holy Spirit,
as it was in the beginning, is now, and ever shall be,
world without end.
Amen.

Psalm 113B (115)
Praise of the true God
Not to us, Lord, not to us, but to your own name give the glory, because of your kindness and faithfulness. Why should the nations say: “Where is their God?” Our God is in the heavens, and what he wills, he does. The idols of the nations are silver and gold, the work of human hands. They have mouths but do not speak, they have eyes but do not see. They have ears but do not hear, they have nostrils but do not smell. They have hands but they do not feel, they have feet but they do not walk; no voice comes from their throats. Their makers will be like them, and all who put their trust in them. The house of Israel trusts in the Lord; he is their help and their shield. The house of Aaron trusts in the Lord; he is their help and their shield. All who fear the Lord trust in the Lord; he is their help and their shield. The Lord has remembered us and he will bless us. He will bless the house of Israel, he will bless the house of Aaron – he will bless all who fear the Lord. May the Lord add to your numbers and to those of your children. May the Lord bless you, the Lord who made heaven and earth. The heavens are the Lord’s, but the earth he has given to men. It is not the dead who will praise you, O Lord, nor those who go down into the silence; but we, who live, will bless the Lord, now and for ever. Glory be to the Father and to the Son and to the Holy Spirit, as it was in the beginning, is now, and ever shall be, world without end. Amen.

Psalm 113B (115)

Praise of the true God

Not to us, Lord, not to us,
but to your own name give the glory,
because of your kindness and faithfulness.
Why should the nations say:
“Where is their God?”
Our God is in the heavens,
and what he wills, he does.

The idols of the nations are silver and gold,
the work of human hands.
They have mouths but do not speak,
they have eyes but do not see.
They have ears but do not hear,
they have nostrils but do not smell.
They have hands but they do not feel,
they have feet but they do not walk;
no voice comes from their throats.
Their makers will be like them,
and all who put their trust in them.

The house of Israel trusts in the Lord;
he is their help and their shield.
The house of Aaron trusts in the Lord;
he is their help and their shield.
All who fear the Lord trust in the Lord;
he is their help and their shield.

The Lord has remembered us and he will bless us.
He will bless the house of Israel,
he will bless the house of Aaron –
he will bless all who fear the Lord.

May the Lord add to your numbers
and to those of your children.
May the Lord bless you,
the Lord who made heaven and earth.

The heavens are the Lord’s,
but the earth he has given to men.
It is not the dead who will praise you, O Lord,
nor those who go down into the silence;
but we, who live, will bless the Lord,
now and for ever.

Glory be to the Father and to the Son and to the Holy Spirit,
as it was in the beginning, is now, and ever shall be,
world without end.
Amen.

Canticle	(Apocalypse 19)
The wedding of the Lamb
Alleluia. Salvation and glory and power belong to our God, because his judgements are true and just. Alleluia. Alleluia. Praise our God, all his servants, and you who fear him, small and great. Alleluia. Alleluia. For the Lord reigns, our God, the Almighty: let us rejoice and exult and give him glory. Alleluia. Alleluia. The marriage of the Lamb has come, and his spouse has made herself ready. Alleluia. Glory be to the Father and to the Son and to the Holy Spirit, as it was in the beginning, is now, and ever shall be, world without end. Amen.

Canticle

(Apocalypse 19)

The wedding of the Lamb

Alleluia.
Salvation and glory and power belong to our God, because his judgements are true and just.
Alleluia.

Alleluia.
Praise our God, all his servants, and you who fear him, small and great.
Alleluia.

Alleluia.
For the Lord reigns, our God, the Almighty: let us rejoice and exult and give him glory.
Alleluia.

Alleluia.
The marriage of the Lamb has come, and his spouse has made herself ready.
Alleluia.

Glory be to the Father and to the Son and to the Holy Spirit,
as it was in the beginning, is now, and ever shall be,
world without end.
Amen.

Short reading	2 Thessalonians 2:13 - 14 ©
We feel that we must be continually thanking God for you, brothers whom the Lord loves, because God chose you from the beginning to be saved by the sanctifying Spirit and by faith in the truth. Through the Good News that we brought he called you to this so that you should share the glory of our Lord Jesus Christ.

Canticle	Magnificat
My soul rejoices in the Lord
My soul proclaims the greatness of the Lord, and my spirit rejoices in God, my salvation. For he has shown me such favour – me, his lowly handmaiden. Now all generations will call me blessed, because the mighty one has done great things for me. His name is holy, his mercy lasts for generation after generation for those who revere him. He has put forth his strength: he has scattered the proud and conceited, torn princes from their thrones; but lifted up the lowly. He has filled the hungry with good things; the rich he has sent away empty. He has come to the help of his servant Israel, he has remembered his mercy as he promised to our fathers, to Abraham and his children for ever. Glory be to the Father and to the Son and to the Holy Spirit, as it was in the beginning, is now, and ever shall be, world without end. Amen.

Canticle

Magnificat

My soul rejoices in the Lord

My soul proclaims the greatness of the Lord,
and my spirit rejoices in God, my salvation.
For he has shown me such favour –
me, his lowly handmaiden.
Now all generations will call me blessed,
because the mighty one has done great things for me.
His name is holy,
his mercy lasts for generation after generation
for those who revere him.

He has put forth his strength:
he has scattered the proud and conceited,
torn princes from their thrones;
but lifted up the lowly.
He has filled the hungry with good things;
the rich he has sent away empty.

He has come to the help of his servant Israel,
he has remembered his mercy as he promised to our fathers,
to Abraham and his children for ever.

Glory be to the Father and to the Son and to the Holy Spirit,
as it was in the beginning, is now, and ever shall be,
world without end.
Amen.

Prayers and Intercessions

?

Christ gives eternal salvation to those who come to God through him: he lives and intercedes for us for ever. Filled with this belief we give him praise and honour and humbly beg him: - Lord, remember your people.
As the sun is setting we call on you, the Sun of righteousness that never sets:: may all mankind be bathed in your light for ever.
Uphold the Covenant that you sealed with your holy blood:: sanctify your Church and make her pure.
Remember, Lord, your people:: your people, in whom you dwell.
Guide travellers on straight and peaceful paths:: may they arrive safely where they are going.
Accept, Lord, the souls of the deceased:: give them forgiveness and everlasting glory.

Our Father, who art in Heaven,
hallowed be thy name.
Thy kingdom come,
thy will be done on earth as it is in heaven.
Give us this day our daily bread,
and forgive us our trespasses
as we forgive those that trespass against us,
and lead us not into temptation,
but deliver us from evil.

Almighty and ever-living God, give us more faith, more hope, and more love.
Make us love what you have taught,
so that we are worthy to receive what you have promised.

Through our Lord Jesus Christ, your Son,
who lives and reigns with you in the unity of the Holy Spirit,
God for ever and ever.
Amen.

May the Lord bless us and keep us from all harm; and may he lead us to eternal life.

A M E N

The Word Among Us

Sunday, October 28, 2007

Meditation
Luke 18:9-14

Imagine the scene Jesus paints in this parable: Standing with lowered eyes behind the other men in the temple was a tax collector. Well aware of his unworthiness, he was filled with contrition, and he was looking for forgiveness and peace with God. In front of him stood a Pharisee, a frequent visitor to the Temple. Obviously pleased with himself and expecting God to be pleased as well, he offered as his prayer a list of his achievements. He thanked God that his works placed him above others—especially above that wretched man behind him. But Jesus said that it was the tax collector who went home justified (Luke 18:14). What did he find so pleasing in this lowly figure?

Once, when criticized for eating with other “tax collectors and sinners,” Jesus said he had come not for the healthy but for the sick (Luke 5:31-32). Of course, everyone is spiritually sick and in need of Jesus’ help. But only those with humble hearts acknowledge their need. People like the Pharisee consider themselves spiritually healthy—and through their own efforts! They are in danger of judgment because they believe that they have a right to God’s favor. Failing to see themselves as spiritually needy, they see no need for God’s grace and mercy. What about you? Do you see yourself as a sinner in need of grace? Or are you a good, upright person who just needs to keep improving a little bit at a time? Trusting in Jesus’ love and mercy rather than in our own goodness is how we discover the secret behind Paul’s words: “When I am weak, then I am strong” (2 Corinthians 12:10). Today at Mass, let the blood of Jesus wash over you and fill you with his mercy. Do your best to admit your neediness, confident that God will delight in lifting you up and send you home “justified”!

“Have mercy on me, O God, for I need you. I see my sin and want to be done with it forever. Cleanse me, Lord, that I might do your will. I love you.”

Sirach 35:12-14,16-18; Psalm 34:2-3,17-19,23; 2 Timothy 4:6-8,16-18

One Bread, One Body

<< Sunday, October 28, 2007 >>

30th Sunday Ordinary Time

Sirach 35:12-14, 16-18
2 Timothy 4:6-8, 16-18

Psalm 34
Luke 18:9-14

View Readings

ONE OF THOSE DAYS

"In fact, everyone abandoned me. May it not be held against them!" —2 Timothy 4:16

Paul had to go to court. Nobody but the Lord was on his side (2 Tm 4:16-17). Demas, Paul's co-worker, had just quit the ministry and sold out to the world (2 Tm 4:10). Alexander the coppersmith "strongly resisted" Paul's preaching and did him "a great deal of harm" (2 Tm 4:14-15). If that wasn't enough, Paul was without his coat and Bible (2 Tm 4:13). It was one of those days.

Despite abandonment, resistance, and confusion, Paul was happy and confident. He proclaimed: "The Lord stood by my side and gave me strength, so that through me the preaching task might be completed and all the nations might hear the gospel" (2 Tm 4:17). Although Paul's life was being poured out like a libation and he believed he was soon to die, he continued to fight the good fight, run the race, and keep the faith (2 Tm 4:7).

Maybe you're having "one of those days." Maybe you seem to have one after another of those days. Rejoice in the Lord (Phil 4:4). The Lord is close to the brokenhearted (Ps 34:19). Trust Him. "He is not deaf to the wail of the orphan, nor to the widow when she pours out her complaint" (Sir 35:14).

Prayer: Father, I need You desperately. Take over my life.

Promise: "Believe Me, this man went home from the temple justified but the other did not. For everyone who exalts himself shall be humbled while he who humbles himself shall be exalted." —Lk 18:14

Praise: Praise the risen Jesus, Who opened the way to the Father!

Compline -- Night Prayer

Compline (Night Prayer)

O God, come to my aid.
O Lord, make haste to help me.
Glory be to the Father and to the Son and to the Holy Spirit,
as it was in the beginning, is now, and ever shall be,
world without end.
Amen. Alleluia.

This is an excellent moment for an examination of conscience. In a communal celebration of Compline, one of the penitential acts given in the Missal may be recited.

A suitable hymn may be inserted at this point.

Psalm 90 (91)
The protection of the Most High
He will shade you with his wings; you will not fear the terror of the night.
He who lives under the protection of the Most High dwells under the shade of the Almighty. He will say to the Lord: “You are my shelter and my strength, my God, in whom I trust”. For he will free you from the hunter’s snare, from the voice of the slanderer. He will shade you with his wings, you will hide underneath his wings. His faithfulness will be your armour and your shield. You will not fear the terror of the night, nor the arrow that flies by day; nor the plague that walks in the shadows, nor the death that lays waste at noon. A thousand will fall at your side, at your right hand ten thousand will fall, but you it will never come near. You will look with your eyes and see the reward of sinners. For the Lord is your shelter and refuge; you have made the Most High your dwelling-place. Evil will not reach you, harm cannot approach your tent; for he has set his angels to guard you and keep you safe in all your ways. They will carry you in their arms in case you hurt your foot on a stone. You walk on the viper and cobra, you will tread on the lion and the serpent. Because he clung to me, I shall free him: I shall lift him up because he knows my name. He will call upon me and for my part, I will hear him: I am with him in his time of trouble. I shall rescue him and lead him to glory. I shall fill him with length of days and show him my salvation. Glory be to the Father and to the Son and to the Holy Spirit, as it was in the beginning, is now, and ever shall be, world without end. Amen.
He will shade you with his wings; you will not fear the terror of the night.

Reading	Apocalypse 22:4-5
They will see the face of the Lord, and his name will be marked on their foreheads. There will be no more night: they will not need sunlight or lamp-light, because the Lord God himself will shine upon them. And they will reign for ever and ever.

Short Responsory	?
Into your hands, Lord, I commend my spirit. - Into your hands, Lord, I commend my spirit. You have redeemed us, Lord, God of faithfulness. - Into your hands, Lord, I commend my spirit. Glory be to the Father and to the Son and to the Holy Spirit. - Into your hands, Lord, I commend my spirit.

Canticle	Nunc Dimittis
Keep us safe, Lord, while we are awake, and guard us as we sleep, so that we can keep watch with Christ and rest in peace.
Now, Master, you let your servant go in peace. You have fulfilled your promise. My own eyes have seen your salvation, which you have prepared in the sight of all peoples. A light to bring the Gentiles from darkness; the glory of your people Israel. Glory be to the Father and to the Son and to the Holy Spirit, as it was in the beginning, is now, and ever shall be, world without end. Amen.
Keep us safe, Lord, while we are awake, and guard us as we sleep, so that we can keep watch with Christ and rest in peace.

Prayer
Let us pray. Today we have celebrated the mystery of the Christ’s resurrection, and so now we humbly ask you, Lord, that we may rest in your peace, far from all harm, and rise rejoicing and giving praise to you. Through Christ our Lord, Amen.

May the almighty Lord grant us a quiet night and a perfect end.

A M E N

An antiphon to Our Lady should be recited here.

Lk 18:9-14
#	Douay-Rheims	Vulgate
9	And to some who trusted in themselves as just and despised others, he spoke also this parable:	dixit autem et ad quosdam qui in se confidebant tamquam iusti et aspernabantur ceteros parabolam istam
10	Two men went up into the temple to pray: the one a Pharisee and the other a publican.	duo homines ascenderunt in templum ut orarent unus Pharisaeus et alter publicanus
11	The Pharisee standing, prayed thus with himself: O God, I give thee thanks that I am not as the rest of men, extortioners, unjust, adulterers, as also is this publican.	Pharisaeus stans haec apud se orabat Deus gratias ago tibi quia non sum sicut ceteri hominum raptores iniusti adulteri vel ut etiam hic publicanus
12	I fast twice in a week: I give tithes of all that I possess.	ieiuno bis in sabbato decimas do omnium quae possideo
13	And the publican, standing afar off, would not so much as lift up his eyes towards heaven; but struck his breast, saying: O God, be merciful to me a sinner.	et publicanus a longe stans nolebat nec oculos ad caelum levare sed percutiebat pectus suum dicens Deus propitius esto mihi peccatori
14	I say to you, this man went down into his house justified rather than the other: because every one that exalteth himself shall be humbled: and he that humbleth himself shall be exalted.	dico vobis descendit hic iustificatus in domum suam ab illo quia omnis qui se exaltat humiliabitur et qui se humiliat exaltabitur

9. And he spoke this parable to certain which trusted in themselves that they were righteous, and despised others:
10. Two men went up into the temple to pray; the one a Pharisee, and the other a Publican.
11. The Pharisee stood and prayed thus with himself, God, I thank you, that I am not as other men are, extortioners, unjust, adulterers, or even as this Publican.
12. I fast twice in the week, I give tithes of all that I possess.
13. And the Publican, standing afar off, would not lift up so much as his eyes to heaven, but smote upon his breast, saying, God be merciful to me a sinner.
14. I tell you, this man went down to his house justified rather than the other: for every one that exalts himself shall be abased; and he that humbles himself shall be exalted.

AUG. Since faith is not a gift of the proud but of the humble, our Lord proceeds to add a parable concerning humility and against pride.

THEOPHYL. Pride also beyond all other passions disturbs the mind of man. And hence the very frequent warnings against it. It is moreover a contempt of God; for when a man ascribes the good he does to himself and not to God, what else is this but to deny God? For the sake then of those that so trust in themselves, that they will not ascribe the whole to God, and therefore despise others, He puts forth a parable, to show that righteousness, although it may bring man up to God, yet if he is clothed with pride, casts him down to hell.

GREEK EX. To be diligent in prayer was the lesson taught by our Lord in the parable of the widow and the judge, He now instructs us how we should direct our prayers to Him, in order that our prayers may not be fruitless. The Pharisee was condemned because he prayed heedlessly. As it follows, The Pharisee stood and prayed with himself.

THEOPHYL. It is said “standing,” to denote his haughty temper. For his very posture betokens his extreme pride.

BASIL; “He prayed with himself,” that is, not with God, his sin of pride sent him back into himself. It follows, God, I thank you.

AUG. His fault was not that he gave God thanks, but that he asked for nothing further. Because you are full and abounds, you have no need to say, Forgive us our debts. What then must be his guilt who impiously fights against grace, when he is condemned who proudly gives thanks? Let those hear who say, “God has made me man, I made myself righteous. O worse and more hateful than the Pharisee, who proudly called himself righteous, yet gave thanks to God that he was so.

THEOPHYL. Observe the order of the Pharisee’s prayer. He first speaks of that which he had not, and then of that which he had. As it follows, That I am not as other men are.

AUG. He might at least have said, “as many men;” for what does he mean by “other men,” but all besides himself? “I am righteous, he says, the rest are sinners.”

GREG. There are different shapes in which the pride of self-confident men presents itself; when they imagine that either the good in them is of themselves; or when believing it is given them from above, that they have received it for their own merits; or at any rate when they boast that they have that which they have not. Or lastly, when despising others they aim at appearing singular in the possession of that which they have. And in this respect the Pharisee awards to himself especially the merit of good works.

AUG. See how he; derives from the Publican near him a fresh occasion for pride. It follows, Or even as this Publican; as if he says, “I stand alone, he is one of the others.”

CHRYS. To despise the whole race of man was not enough for him; he must yet attack the Publican. He would have sinned, yet far less if he had spared the Publican, but now in one word he both assails the absent, and inflicts a wound on him who was present. To give thanks is not to heap reproaches on others. When you returns thanks to God, let Him be all in all to you. Turn not your thoughts to men, nor condemn your neighbor.

BASIL; The difference between the proud man and the scorner is in the outward form alone. The one is engaged in reviling others, the other in presumptuously extolling: himself.

CHRYS. He who rails at others does much harm both to himself and others. First, those who hear him are rendered worse, for if sinners they are made glad in finding one as guilty as themselves, if righteous, they are exalted, being led by the sins of others to think more highly of themselves. Secondly, the body of the Church suffers; for those who hear him are not all content to blame the guilty only, but to fasten the reproach also on the Christian religion. Thirdly, the glory of God is evil spoken of for as our well-doing makes the name of God to be glorified, so our sins cause it to be blasphemed. Fourthly, the object of reproach is confounded and becomes more reckless and immovable. Fifthly, the ruler is himself made liable to punishment for uttering things which are not seemly.

THEOPHYL. It becomes us not only to shun evil, but also to do good; and so after having said, I am not as other men are, extortioners, unjust, adulterers, he adds something by way of contrast, I fast twice in a week. They called the week the Sabbath, from the last day of rest. The Pharisees fasted upon the second and fifth day. He therefore set fasting against the passion of adultery, for lust is born of luxury; but to the extortioners and usurists he opposed the payment of tithes; as it follows, I give tithes of all I possess; as if he says, So far am I from indulging in extortion or injuring, that I even give up what is my own.

GREG. So it was pride that laid bare to his wily enemies the citadel of his heart, which prayer and fasting had in vain kept closed. Of no use are all the other fortifications, as long as there is one place which the enemy has left defenseless.

AUG. If you look into his words, you will find that he asked nothing of God. He goes up indeed to pray, but instead of asking God, praises himself; and even insults him that asked. The Publican, on the other hand, driven by his stricken conscience afar off, is by his piety brought near.

THEOPHYL. Although reported to have stood, the Publican yet differed from the Pharisee, both in his manner and his words, as well as in his having a contrite heart. For he feared to lift up his eyes to heaven, thinking unworthy of the heavenly vision those which had loved to gaze upon and wander after earthly things. He also smote his breast, striking it as it were because of the evil thoughts, and moreover rousing it as if asleep. And thus he sought only that God would be reconciled to him, as it follows, saying, God, be merciful.

CHRYS. He heard the words, that I am not as the Publican. He was not angry, but pricked to the heart. The one uncovered the wound, the other seeks for its remedy. Let no one then ever put forth so cold an excuse as, I dare not, I am ashamed, I cannot open my mouth. The devils have that kind of fear. The devil would fain close against you every door of access to God.

AUG. Why then marvel you, whether God pardons, since He himself acknowledges it. The Publican stood afar off, yet drew near to God. And the Lord was nigh to him, and heard him, For the Lord is on high, yet has he regard to the lowly. He lifted not so much as his eyes to heaven; that he might be looked upon, he looked not himself. Conscience weighed him down, hope raised him up, he smote his own breast, he exacted judgment upon himself. Therefore did the Lord spare the penitent. You have heard the accusation of the proud, you have heard the humble confession of the accused Hear now the sentence of the Judge; Verily I say to you, this man went down to his house justified rather than the other.

CHRYS This parable represents to us two chariots on the race course, each with two charioteers in it. In one of the chariots it places righteousness with pride, in the other sin and humility. You see the chariot of sin outstrip that of righteousness, not by its own strength but by the excellence of humility combined with it, but the other is defeated not by righteousness, but by the weight and swelling of pride. For as humility by its own elasticity rises above the weight of pride, and leaping up reaches to God, so pride by its great weight easily depresses righteousness. Although therefore you are earnest and constant in well doing, yet think you may boast yourself, you are altogether devoid of the fruits of prayer. But you that bears a thousand loads of guilt on your conscience, and only think this thing of yourself that you are the lowest of all men, shall gain much confidence before God. And He then goes on to assign the reason of His sentence. For every one who exalts himself shall be abased, and he that humbles himself shall be exalted. The word humility has various meanings. There is the humility of virtue, as, A humble and contrite heart, O God, you will not despise. There is also a humility arising from sorrows, as, He has humbled my life upon the earth. There is a humility derived from sin, and the pride and insatiability of riches. For can any thing be more low and debased than those who grovel in riches and power, and count them great things?

BASIL; In like manner it is possible to be honorably elated when your thoughts indeed are not lowly, but your mind by greatness of soul is lifted up towards virtue. This loftiness of mind is seen in a cheerfulness amidst sorrow; or a kind of noble dauntlessness in trouble i a contempt of earthly things, and a conversation in heaven. And this loftiness of mind seems to differ from that elevation which is engendered of pride, just as the stoutness of a well-regulated body differs from the swelling of the flesh which proceeds from dropsy.

CHRYS. This inflation of pride can cast down even from heaven the man that takes not warning, but humility can raise a man up from the lowest depth of guilt. The one saved the Publican before the Pharisee, and brought the thief into Paradise before the Apostles; the other entered even into the spiritual powers. But if humility though added to sin has made such rapid advances, as to pass by pride united to righteousness, how much swifter will be its course when you add to it righteousness? It will stand by the judgment-seat of God in the midst of the angels with great boldness. Moreover if pride joined to righteousness had power to depress it, to what a hell will it thrust men when added to sin? This I say not that we should neglect righteousness, but that we should avoid pride.

THEOPHYL. But should any one perchance marvel that the Pharisee for uttering a few words in his own praise is condemned, while Job, though he poured forth many, is crowned, I answer, that the Pharisee spoke these at the same time that he groundlessly accused others; but Job was compelled by an urgent necessity to enumerate his own virtues for the glory of God, that men might not fall away from the path of virtue.

BEDE; Typically, the Pharisee is the Jewish people, who boast of their ornaments because of the righteousness of the law, but the Publican is the Gentiles, who being at a distance from God confess their sins. Of whom the one for His pride returned humbled, the other for his contrition was thought worthy to draw near and be exalted.

The Penance of St. Jerome

Piero della Francesca

1450
Panel, 51 x 38 cm
Staatliche Museen, Berlin

From: Sirach 35:12-14, 16-18

Worship pleasing to God

[12] Do not offer him a bribe, for he will not accept it;
and do not trust to an unrighteous sacrifice;
for the Lord is the judge, and with him is no partiality.
[13] He will not show partiality in the case of a poor man;
and he will listen to the prayer of the one who is wronged.
[14] He will not ignore the supplication of the fatherless,
nor the widow when she pours out her story.
[16] He whose service is pleasing to the Lord will be accepted,
and his prayer will reach to the clouds.
[17] The prayer of the humble pierces the clouds,
and he will not be consoled until it reaches the Lord;
he will not desist until the Most high visits him,
and does justice for the righteous, and executes judgment.

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Commentary:

The Navarre has no commentary for this reading. Please reflect on God’s
word and invite the Holy Spirit to enter your heart with His inspiration.

*********************************************************************************************
Source: “The Navarre Bible: Text and Commentaries”. Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.

Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.

From: 2 Timothy 4:6-8, 16-18

The Crown of Righteousness

[6] For I am already on the point of being sacrificed; the time of my
departure has come. [7] I have fought the good fight, I have finished
the race, I have kept the faith. [8] Henceforth there is laid up for me
the crown of righteousness, which the Lord, the righteous judge, will
award to me on that Day, and not only to me but also to all who have
loved his appearing.

[16] At my first defense no onw took my part; all deserted me. May it
not be charged against them! [17] For the Lord stood by me and gave me
strength to proclaim the word fully, that all the Gentiles might hear it. So
I was rescued from the lion’s mouth. [18] The Lord will rescue me from
every evil and save me for his heavenly kingdom. To him be glory for ever
and ever. Amen.

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Commentary:

6-8. Conscious of his closeness to death, St Paul writes in poetic
strain about his life in the service of the Gospel, about the meaning
of death and his hope of heaven. The imagery he uses shows how he
interprets his experience in the light of faith. “On the point of being
sacrificed”: literally “poured out in sacrifice”: death is an offering
to God, like the libations of oil poured on the altar of sacrifices.
Death is the beginning of a journey: “the point of my departure has
come”, the anchor is being weighed, the sails unfurled.

The Christian life is like magnificent Games taking place in the
presence of God, who acts as the judge. In Greece the Games had
close connections with religious worship; St Paul presents the Christian
life as a type of spiritual sport: “races” indicates the continuous effort
to achieve perfection (cf. Phil 3:14); training for athletics indicates the
practice of self-denial (cf. 1 Cor 9:26-27); fighting stands for the effort
required to resist sin even if that means death, as can happen in the
event of persecution (cf. Heb 12:4). It is well worthwhile taking part in
this competition, because, as St John Chrysostom points out, “the
crown which it bestows never withers. It is not made of laurel leaves,
it is not a man who places it on our head, it has not been won in the
presence of a crowd made up of men, but in a stadium full of angels.
In earthly competitions a man fights and strives for days and the only
reward he receives is a crown whichwithers in a matter of hours [. . .].
That does not happen here: the crown he is given is a glory and honor
whose brilliance lasts forever (”Hom. on 2 Tim, ad loc”.).

All Christians who “have loved his appearing”, that is, who stay true
to Christ, share St Paul’s expectation of eternal life. “We who know
about the eternal joys of the heavenly fatherland should hasten to
reach it by the more direct route” (St Gregory the Great, “In Evangelia
Homiliae”, 16).

9-18. In his letters St Paul often asks people to do things for him; his
messages here are particularly moving, given as they are on the eve
of his martyrdom. He is following the example of Christ: he puts his
trust in God even though his friends desert him (vv. 10-12, 16); his
enemies harass him more than ever, yet he forgives them (vv. 14, 16);
in the midst of his sufferings he praises the Lord (v. 18). His mention
of Thessalonica, Galatia, Dalmatia, Ephesus, Troas, Corinth and Miletus
show how warmly he remembers places which were very receptive to the
Christian message. These few verses constitute a mini-biography.

His generosity of spirit is shown by the fact that he mentions so many
disciples by name; to all he gave of his best; some of them fell by the
wayside but most of them stayed faithful; some are mentioned in the
Acts of the Apostles or in other letters, but for others this is the only
mention in the New Testament. However, all without exception must
have been very present to the Apostle who became “all things to all
men, that I might by all means save some” (1 Cor 9:22).

16-17. St Paul points to the contrast between the way men treat him
and the way God does. Because of the hazards involved in staying with
Paul or defending him, some of his friends, even some of his closest
friends, have deserted him; whereas God stays by his side.

“You seek the company of friends who, with their conversation and
affection, with their friendship, make the exile of this world more
bearable for you. There is nothing wrong with that, although friends
sometimes let you down. But how is it you don’t frequent daily with
greater intensity the company, the conversation, of the great Friend,
who never lets you down?” ([St] J. Escriva, “The Way”, 88).

*********************************************************************************************
Source: “The Navarre Bible: Text and Commentaries”. Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.

Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.

From: Luke 18:9-14

Parable of the Pharisee and the Tax Collector

[9] He (Jesus) also told this parable to some who trusted in themselves that
they were righteous and despised others: [10] “Two men went up into the temple
to pray, one a Pharisee and the other a tax collector. [11] The Pharisee stood
and prayed thus with himself, `God, I thank Thee that I am not like other men,
extortioners, unjust, adulterers, or even like this tax collector. [12] I fast twice
a week, I give tithes of all that I get.’ [13] But the tax collector, standing far off,
would not even lift up his eyes to Heaven, but beat his breast, saying, `God, be
merciful to me a sinner!’ [14] I tell you, this man went down to his house justified
rather than the other; for every one who exalts himself will be humbled, but he
who humbles himself will be exalted.”

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Commentary:

9-14. Our Lord here rounds off His teaching on prayer. In addition to being
persevering and full of faith, prayer must flow from a humble heart, a heart that
repents of its sins: “Cor ontritum et humiliatum, Deus, non despicies” (Psalm
51:19); the Lord, who never despises a contrite and humble heart, resists the
proud and gives His grace to the humble (cf. Peter 5:5; James 4:6).

The parable presents two opposite types—the Pharisee, who is so meticulous
about external fulfillment of the Law; and the tax collector, who in fact is looked
on as a public sinner (cf. Luke 19:7). The Pharisee’s prayer is not pleasing to
God, because his pride causes him to be self-centered and to despise others.
He begins by giving thanks to God, but obviously it is not true gratitude,
because he boasts about all the good he has done and he fails to recognize his
sins; since he regards himself as righteous, he has no need of pardon, he thinks;
and he remains in his sinful state; to him also apply these words spoken by our
Lord to a group of Pharisees on another occasion: “If you were blind, you would
have no guilt; but now that you say, `We see,’ your guilt remains” (John 9:41).
The Pharisee went down from the temple, therefore, unjustified.

But the tax collector recognizes his personal unworthiness and is sincerely sorry
for his sins: he has the necessary dispositions for God to pardon him. His eja-
culatory prayer wins God’s forgiveness: “It is not without reason that some have
said that prayer justifies; for repentant prayer or supplicant repentance, raising up
the soul to God and re-uniting it to His goodness, without doubt obtains pardon in
virtue of the holy love which gives it this sacred movement. And therefore we ought
all to have very many such ejaculatory prayers, said as an act of loving repentance
and with a desire of obtaining reconciliation with God, so that by thus laying our
tribulation before our Savior, we may pour out our souls before and within His
pitiful heart, which will receive them with mercy” (St. Francis de Sales, “Treatise
on the Love of God”, Book 2, Chapter 20).

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Source: “The Navarre Bible: Text and Commentaries”. Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.

Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.