A Lectio Divina Approach to the Sunday Liturgy
BREAKING THE BREAD OF THE WORD (Series 5, n. 40)
22nd Sunday in Ordinary Time, Year C – September 2, 2007
“The Humble at the Feast of the Kingdom”
BIBLE READINGS
Sir 3:17-18, 20, 28-29 // Heb 12:18-19, 22-24a // Lk 14:1, 7-14
N.B. Series 5 of BREAKING THE BREAD OF THE WORD: A LECTIO DIVINA APPROACH TO THE SUNDAY LITURGY includes a prayerful study of the Sunday liturgy of Year C from the perspective of the First Reading. For another set of reflections on the Sunday liturgy of Year C, please go to the PDDM Web Archives: WWW.PDDM.US and open Series 2.
I. BIBLICO-LITURGICAL REFLECTIONS
In the world of martial arts, humility is an exigency and expediency to avoid serious injury. During a judo tournament, “Papa Mike” (i.e. Mike McGarvin, the founder of the Fresno based Poverello House, which ministers to the needs of the poor, homeless and the outcasts) learned it the hard way. In his inspiring and beautifully descriptive autobiography, PAPA MIKE, p. 64 & 66, he narrates:
God was transforming my life through the Poverello. Joining the Catholic Church gave me a new outlook, and my life had meaning now. Despite the glow of my conversion, though, I was still restless and edgy. Kicking drugs was no picnic. I had come to depend on them physically, but they were also my emotional crutch. When I was alone, the old emptiness and depression would return. I needed something to constructively fill the time when I was by myself, because the temptation to go back to the drugs was ever-present. It was about this time that I discovered martial arts. Not long after I began volunteering at Pov, I also started taking judo at the YMCA. It was kind of a diversion at first, just something to do. However, the longer I stayed with it, the more I liked it. It channeled my energy, and because I progressed rapidly, it probably helped my battered self-image. I also had the good fortune to fall with an instructor and a group of students who were excellent martial artists. My instructor, Fred Lee, was an eighth-degree black belt. He was not only a consummate judo expert, but he also tried to practice a philosophy of peace. It came from a deep sense of security that he had, the knowledge that he was capable of physically defending himself against almost anyone. Knowing that, he had nothing to prove, and he tried to bring calm and goodwill to potentially violent situations … I eventually earned a first-degree black belt in judo. I was hoping to go on, so I kept participating in matches. In our system, you advanced by winning ten matches in one year. At the black belt level, we were allowed to break bones and wrench joints. The idea was that this was the big league, and it was your responsibility to “tap out” (indicate you surrender by tapping the mat) before someone hurt you. It had to be a quick decision, because it could be a fraction of a second between your decision to tap out and a serious injury. In one bout, I was pretty evenly matched. However, my opponent managed to get my leg in a good hold. I thought I could wiggle out of it, even though it hurt, so I didn’t tap. He then twisted just a little bit more, and something popped. My knee was dislocated, and, boy, did it hurt. There was a doctor at the match. In fact, he had a black belt himself. He broke a guy’s arm in a match one time, then set it at his office for free. Anyway, he told me to bite down on my belt, which I did, and he put my knee back in the right place. I was lucky I didn’t swallow my belt; the pain was excruciating. I had to have a cast, and it took several months to heal. After that, I was quicker to say “Uncle” when I was playing with the big guys.
This Sunday’s Old Testament reading (Sir 3:17-18, 10, 28-29) is from the Book of Sirach, which contains words of wisdom of a famous Jewish teacher, named “Joshua, son of Sirach”. The early Christian community (ECC) received moral training from his writings. Composed circa 180 B.C. in Jerusalem, the Book of Sirach later became known as “the Book of the Church” or Ecclesiasticus, from ecclesia, the Latin word for “Church”. In today’s passage, Ben Sirach or “the son of Sirach” issues several teachings on humility: “My child, conduct your affairs with humility and you will be loved more than a giver of gifts. Humble yourself the more, the greater you are, and you will find favor with God. What is too sublime for you, seek not, into things beyond your strength search not” (v. 17-18, 20).
Humility is truth – the ability to recognize our limitations as well as our real worth especially before God. Since it gives us an honest estimate of ourself, this virtue shapes and builds true strength of character and deeper rapport with God. Derived from the word humus, which means “earth”, humility enabled the people of Israel to take an honest stance concerning their earthen vessel fragility and to relate to the Lord Yahweh in filial trust and full surrender. The authors of the Days of the Lord, vol. 6, remark: “For Ben Sirach, humility is one of the fundamental attitudes of wisdom, a sure foundation of life. The humble man is better loved than a rich benefactor, who may be valued for his work but finds little affection for himself, especially if he is not meek and humble of heart. The humble take their proper place with respect to God. They find there true grandeur, and thus greater openness to new gifts, new graces: My soul proclaims the greatness of the Lord … For he has looked upon his handmaid’s lowliness … The Mighty One has done great things for me … The hungry he has filled with good things. Mary’s Magnificat is the thanksgiving of all the humble as they give glory to God … Humility – as the experience of Israel in the course of salvation history testifies – is openness to the splendor of God. The song of the humble is one of acknowledgment and thanksgiving to the God who draws them near to him.”
The spirit of humility extolled by Ben Sirach takes on a deeper meaning in this Sunday’s Gospel reading (Lk 14:1, 7-14). On a sabbath day, Jesus Master went to dine at the home of a leading Pharisee. He told a parable to those invited, noticing how they were choosing the places of honor at table. In the parable of the wedding banquet addressed to the Pharisees, Jesus underlined the importance of humility, not as a social virtue or etiquette, but as a Kingdom value. Lawrence Mick remarks: “The wedding banquet is a symbol of the kingdom. Those who are invited to the banquet must abandon any pride or claim of merit. None of us deserves to be saved; none of us can earn salvation. The host, God, will decide each person’s place in the kingdom.”
The strong temptation of the Pharisees was to consider the Kingdom of God as a sure possession by right as members of God’s Chosen People - Israel. Harold Buetow comments: “Jesus’ observations led him to recognize the values betrayed by their table manners … Using their conduct at dinner as his jumping point, he lifted them to the more important eternal feast of heaven. The Pharisees took for granted that at the heavenly banquet they would have the places of honor; they never thought it possible that God might have a different seating arrangement … What Jesus was doing here was drawing theological conclusions about the kingdom. God invites into membership those who are humble enough to recognize the need of salvation.” Indeed, God’s invitation to the Kingdom banquet is addressed to all, regardless of our station in life or any merit of our own. The lowly, the humble, those who recognize their total dependence on God’s salvation would be exalted and take their place in the feast of the Kingdom. Instead, those who presume themselves saved based merely on their own strength, status and privilege as God’s chosen people, while failing to respond fully to the gracious plan of our redeeming God, would be humbled and be denied a place in the heavenly banquet. Hence, it is necessary to keep in mind the teaching of Jesus, the Divine Master: “For everyone who exalts himself will be humbled, but the one who humbles himself will be exalted” (Lk 14:11).
After narrating the parable of the wedding banquet to the guests, Jesus then addressed the host. He gave him the following instruction, which however, should not be taken literally: “When you hold a lunch or a dinner, do not invite your friends or your brothers or your relatives or your wealthy neighbors … Rather, when you hold a banquet, invite the poor, the crippled, the lame, the blind; blessed indeed will you be because of their inability to repay you. For you will be repaid at the resurrection of the righteous” (Lk 14: 12a, 13-14). Jesus’ exhortation should be understood as an invitation to imitate God, the generous and gracious Banquet host, in his magnanimity and in his loving acceptance of all, especially the social outcasts - the “little ones” and those of “humble” stature. God had offered the gift of salvation to all. Those who humbly recognize themselves as unworthy recipients of the divine saving grace are likewise to extend the invitation to the feast of the Kingdom to all. The invitation to the Kingdom banquet is to be offered freely, liberally, graciously, without seeking recompense.
Harold Buetow explains: “Jesus applied the lesson of humility to his host … The only real way to give is the way God did it: He gave because He so loved the world. The recompense for one who gives from the supernatural motive lies in a growing likeness to God himself. And one who performs, even for an instant, an unselfish kindness, inevitably knows a blessedness that can come no other way. The blessedness is, as Jesus said, a foretaste of how God will repay in the resurrection of the just.”
For us Christians, humility has acquired an exquisite and remarkable dimension in Jesus Christ. The authors of the Days of the Lord, vol 6 explicate: “Charles de Foucauld said that Jesus took the last place for himself so well that no one could ever take it from him. But we know that because of this, he was exalted to the right hand of the Father in the inaccessible glory that belongs to him as Son. And yet, he allows us to share in it by traveling, with him, a similar paschal road. Baptized into his death and resurrection, we have drawn near to God and to Jesus, the mediator of a new covenant who is open to the poor, the lame, the blind, and those sick with every illness that requires a doctor. We have no right to raise or thrust ourselves into the places of honor. But God’s strength is great, and it is on his grace that we rely: He exalts the humble, he seats them at his Table and, showing them the example, he, the Master, goes among them as a servant.”
II. POINTS FOR THE EXAMINATION OF THE HEART
A. Why did Ben Sirach tell us, “Humble yourself and you will find favor with God”? What is the meaning of humility? How is it related to truth and the vocation of Israel as God’s chosen people? What are our personal experiences of fragility, poverty and limitations? Have we recognized our littleness as well as our true worth and dignity?
B. What is the lesson that Jesus imparts to the invited guests seeking places of honor at table? What is the lesson of humility that Jesus is addressing to us personally? What is the importance of keeping a humble stance at the banquet of the Kingdom? Are we humble enough to recognize our total dependence on God? In a spirit of humility, are we willing to surrender our entire being to his divine saving will?
C. Why does Jesus command us: “When you hold a banquet, invite the poor, the crippled, the lame, the blind …” (Lk 14:13)? Do we endeavor to extend Jesus’ invitation to the feast of the Kingdom to all, especially the poor and the underprivileged? Do we realize that we too belong to “the poor” category and that our participation in the Kingdom banquet is sheer grace? Are we thankful and grateful to the Lord for calling us to the feast of the Kingdom and for making us instruments of his invitation to others? Does the spirit of humility lead us to greater openness to grace and service to the poor?
III. PRAYING WITH THE WORD
Leader: Loving Father, teach us the spirit of humility, which is the way of truth and greater openness to grace. Help us to recognize our fragility, poverty and total dependence on your power and might. Grant that we may keep a humble stance at the banquet of your Kingdom for our participation in the heavenly feasting is sheer grace, and not based on our accomplishments and merits. Humbly acknowledging that our presence in the Kingdom feast is your act of benevolence and goodness, help us to willingly and zealously share the joy of feasting with others, especially the poor and the underprivileged. Our compassionate God, make us always turn to you with humble and loving hearts. May we always remember the exhortation of Jesus, the Divine Master: “For everyone who exalts himself will be humbled, but the one who humbles himself will be exalted” (Lk 14:11).
Assembly: Amen.
IV. INTERIORIZATION OF THE WORD
The following is the bread of the living Word that will nourish us throughout the week. Please memorize it.
“For everyone who exalts himself will be humbled, but the one who humbles himself will be exalted.” (Lk 14:11)
V. TOWARDS LIFE TRANSFORMATION
A. ACTION PLAN: Pray that the Christian community may truly be animated with the spirit of humility and humble service. By your life of humble service and charity to the poor and underprivileged, offer to them God’s invitation to the feast of his Kingdom.
ACTION PLAN: To help us savor in “the here and now” the joy of the Kingdom banquet, make an effort to spend an hour in Eucharistic Adoration. Visit the PDDM WEB site (www.pddm.us) for the EUCHARISTIC ADORATION THROUGH THE LITURGICAL YEAR (Vol. 3, n. 40): A Weekly Pastoral Tool.
Prepared by Sr. Mary Margaret Tapang PDDM
PIAE DISCIPULAE DIVINI MAGISTRI
SISTER DISCIPLES OF THE DIVINE MASTER
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Website: WWW.PDDM.US