Archive for August, 2016
Herod the tetrarch is also known as Herod Antipas. The same Herod as appears later in the account of the Passion (cf. Lk 23:7ff). A son of Herod the Great. Antipas governed Galilee and Perea in the name of the Roman emperor; according to Flavius Josephus, the Jewish historian (“Jewish Antiquities”, XVIII, 5, 4). He was originally married to the daughter of Aretas, king of Arabia. However, while on an excursion to Rome, he stayed with his half-brother Philip and Herodias, his wife. Impetuously, he fell in love with his brother’s wife. Rather than suppress his inappropriate infatuation, he approached Herodias and convinced her to leave Philip. She agreed as long as he divorced his Arabian wife, which he did (See Josephus, Antiquities of the Jews, Book XVIII, Chap. V, v. 1-2).
John’s accusation was that Herod Antipas was a wife-stealer. And worse than that, he had stolen the wife of his own brother! His act was immoral and unlawful, for ‘if a man shall take his brother’s wife, it is an unclean thing’ (Lev. 20:21).
Herod, who divorced the daughter of Aretas without sufficient cause consummated an illegal and immoral marriage with Herodias, ignored the direct counsel of John the Baptist; held lascivious parties; made an oath to give Salome whatever she wanted, up to half of your kingdom, because he liked the way she danced…Well that one puts him in a bind. Though he was left with an option of breaking an ill-advised oath or executing a prophet of God and he could have broken the oath Herod, pursuant to this grant (Mt 14:10); He sent and beheaded John in the prison.
Towards the end of the first century Flavius Josephus wrote of these same events. He gives additional information–specifying that it was in the fortress of Makeronte that John was imprisoned (this fortress was on the eastern bank of the Dead Sea, and was the scene of the banquet in question) and that Herodias’ daughter was called Salome.
There are three great lessons to learn from the life of Herod:
First, no man can rid himself of a sin by ridding himself off the man who confronts him with it. There is such a thing as conscience, where he is alone with God whose voice echoes in his depths” (cf. Gaudium et Spet, 16), and even if a man’s accuser is eliminated his guilty conscience is still not silenced.
Herod’s mind has been tortured by guilt from murdering a prophet of God. Herod’s actions were obviously haunting him. He knew it was wrong to kill John. He had been plagued with his own conscience and knew that he would be punished for his actions, ‘For Herod feared John, knowing that he was a just man and an holy, and observed him; and when he heard him, he did many things, and heard him gladly’ (Mark 6:20).
“’Herod Antipas, to whom, on the death of Herod the Great, had fallen the tetrarchy of Galilee, was about as weak and miserable a prince as ever disgraced the throne of an afflicted country. Cruel, crafty, voluptuous, like his father, he was also, unlike him, weak in war and vacillating in peace. In him, as in so many characters which stand conspicuous on the stage of history, infidelity and superstition went hand in hand. But the morbid terrors of a guilty conscience did not save him from the criminal extravagances of a violent will.’” (Farrar, p. 295.)” (The Mortal Messiah: From Bethlehem to Calvary, 2: 331.)
Vatican II reminds us: “For man has in his heart a law inscribed by God…His conscience is man’s most secret core and sanctuary. There he is alone with God whose voice echoes in his depths” (Gaudium et Spet, 16).
“Moral conscience (cf. Rom 2:14-16), present at the heart of the person, enjoins him at the appropriate moment to do good and to avoid evil. It also judges a particular choices, approving those that are good and denouncing those that are evil (cf. Rom 1:32) …When a man listens to his conscience, the prudent man can hear God speaking” (cf. CCC 1777).
“Return to your conscience, question it…Turn inward, brethren and in everything you do, see God as your witness “ (St. Augustine, In ep Jo. 8, 9: PL 35 2041.
Faced with a moral choice, conscience can make either a right judgment in accordance with reason and the divine law or, on the contrary, an erroneous judgment that departs from them.
In order that conscience can make right judgment, “some rules apply in every case: (1) One may never do evil so that good may result from it; (2) the Golden Rule: “Whatever you wish that men would do, do so to them” (Mt 7:12; cf. Lk 6:31; Tob 4:15); (3) charity always proceeds by way of respect for one’s neighbor and his conscience: “Thus sinning against your brethren and wounding their conscience…you sin against Christ” (1 Cor 8:12).Therefore “it is right not to…do anything that makes your brother stumble” (Rom 14:21) (CCC 1789).
You are guilty of sin when you do anything against your right and informed conscience. Your conscience will always be in state of guilt and fear and will keep on pestering you for the evil deeds done. What a troubled and a restless mind. Strive for a clear conscience. “There’s no pillow so soft as a clear conscience,” says the French proverb.
Second, pledging oneself by oath to commit an evil deed is contrary to the holiness of the divine name although a person commits perjury when he makes a promise under oath with no intention of keeping it, or when after promising on oath he does not keep it (see cf. 2152).
Bruce R. McConkie comments:
“Herod is stunned [at the request for John’s head]; he is plunged into sudden grief; his fawning friends are appalled…Antipas…feared to lose face with his nobles should he break his intemperate oath.
“’If a single touch of manliness had been left in him he would have repudiated the request as one which did not fall either under the letter or spirit of his oath, since the life of one cannot be made the gift to another; or he would have boldly declared that if such was her choice, his oath was more honoured by being broken than by being kept. But a despicable pride and fear of man prevailed over his better impulses. More afraid of the criticisms of his guests than of the future torment of such conscience as was left him, he immediately sent an executioner to the prison, and so at the bidding of a dissolute coward, and to please the loathly fancies of a shameless girl, the axe fell, and the head of the noblest of the prophets was shorn away.’ (Farrar)” (The Mortal Messiah: From Bethlehem to Calvary, 2: 334-5.)
St Augustine further comments: “Amid the excesses and sensuality of the guests, oaths are rashly made, which then are unjustly kept” (“Sermon 10”).
The rash and foolish promise confirmed with an oath, (see Mt 14:7) which Herod made to this wanton girl, to give her whatsoever she would ask and this promise was a very extravagant obligation that neither a prudent man that is afraid of being snared in the words of his mouth (Prove 6:2) nor a good man that fears an oath, Eccl 9:2 would dare. Oaths or promises are ensnaring things, and, when made rashly can be an occasion of many temptations and sins. Therefore, swear not so at all, lest thou have occasion to say, It was an erro, (Eccl. 5:6). That’s just the reason the Savior said, Swear not at all; neither by heaven…Nor by the earth (Matt 5:34
It is a sin against the second commandment of God’s Law to make an oath to do something unjust; any such oath has no binding force. In fact, if one keeps it–as Herod did–one commits an additional sin. The Catechism also teaches that one offends against this precept if one swears something untrue, or swears needlessly (cf. “St Pius V
Catechism”, III, 3, 24). Cf. note on Mt 5:33-37.
Third, sin engenders other sins and vices, destruction and death. This results in perverse inclination which cloud conscience and corrupt the concrete judgment of good and evil. Thus sin tends to reproduce itself and reinforce itself, but it cannot destroy the moral sense at its root (see cf. CCC 1865, 1866, 1868, 1869).
Herod’s action started first with a seduction of Herodias then followed by a divorce of his own wife Areta. Next, John was imprisoned and beheaded. Bitterly resented the insult perpetrated against his daughter, King Areta of Arabia Petrea, Aretas’ father who was the ruler of Nabateans made war against Herod that heavily defeated him.
Some of the Jews thought that the destruction of Herod’s army came from God as punishment for what he had done to John. What happened then and that what followed after simply proved that sin brings its own punishment. It was an omen when Herod first seduced Herodias. From that act of infidelity came the murder of John, and in the end disaster, in which he lost everything except Herodias who stayed with him to the end.
Lord, anticipate our needs and prevent us from falling. Help us to choose what is good and to reject what is contrary to your will. And help us to strive for holiness that we may please you in all things (Hebrews 12:14).”
There is a bible scholar who said, “The message of the Scripture from the first page to the very last is love”. Indeed love is the main message of Christianity, others are just commentaries. Apart from it no sacrifice, no offering, no worship, no conduct are holy, pleasing and acceptable to the Lord. Hence, the perfection of the Christian life consists principally and essentially in charity. It is the foundation, center and the summit of Christian life.
“You shall love the Lord your God with all your heart, with all your soul, and with all your strength, and with all your mind” (Mk 12:30). “And your neighbor as yourself” (Lk 10:27) is the first and most important. “The commandment of love encompass all of the commandments of the Decalogue and fulfill them. All are contained in them, all follows from them, all strive toward them” (OR, June 1991). “Love is the greatest and the first of all the commandments and in it all the others are included and made one” (JP II Address to Youth). It is a resume and condensation of the fullness of the Law (Rm. 13:8, 10) that suffices. So it is that charity expresses all, contains all, crowns all.
Alan Watts writes, “One may master all the rules of conduct but fail to be a Christian for lack of love. Mere obedience to a law will never of itself produce love, because love is the very life of God and there is no system or set of rules whereby one can become its possessor” (Behold the Spirit). Charity is the soul of the holiness to which all are called: it “governs, shapes, and perfects all the means of sanctification” (LG 42).
I therefore, exhort you “love one another in deed and in truth and not merely talk about it” (see 1 Jn 3:18). because when man is loved, St. Thomas says, God is loved, for man is the image of God (cf. “Commentary on St. Matthew”, 22:4) and an object of His love (cf. St. Vincent de Paul). Let us, therefore, renew our commitment to love God and one another not only with our words, not only with our promises, not only with our good intention but in truth and in deeds.
Do you want to go to hell? If you want to go to hell, just refuse to love, just neglect to love, just take love for granted and you will go to hell the easiest, the fastest and the surest way. Please don’t go the hell.
According to Jewish tradition, the resurrection of the just, and the subsequent setting up of the kingdom of God, was to be ushered in by a great festival in which all of the chosen people would participate. Hence their saying: ‘Blessed is he that shall eat bread in the kingdom of God.’
What does it mean to “eat bread in the kingdom of heaven”? In the ancient world the most notable sign of favor and intimate friendship was the invitation to “share bread” at the dinner table or the table fellowship. Who you ate with showed who you valued and trusted as your friends. One of the most beautiful images of heaven in the scriptures is the royal wedding celebration and banquet given by the King for his son and close friends.
The gospel parable that we just heard is commonly known as the Parable of the Great Feast. Let us be reminded that in the Gospel Jesus usually uses parables to describe and explain the characteristics and mysteries of the Kingdom of heaven. Through this Parable the Lord remind us of God the Father’s invitation to the greatest banquet in heaven. Included and implied in this invitation are the following:
First, God wants all men and women to be saved (1 Tim 2:4) and come to the fullness of knowledge of Jesus who is the Way, Truth and the Life (Jn 14:6).
Second, God wants His people to be happy with him in the kingdom of heaven. This is also reiterated to us by the Church when she teaches, “To be in blessed and intimate communion with God is the fulfillment of the deepest longing of the human, a state of supreme and definitive happiness.”
Third, God wants His people to value and prioritize heaven over corporal, material and earthly things which may pass away.
It is frightening to note, however, that those who were not able to attend the great feast were not those who refused to come; they merely had other important things to do. They were simply more concerned and pre-occupied with corporal, material and temporal problems—for example, a piece of ground, a yoke of oxen, or a wife. As we look at the part possessions and relations play in this parable, we can see that there is great risk in them—risk that concern for temporal things may cloud our view of what is eternally important.
Do we see heaven as our ultimate goal? Are we really serious with our ultimate destiny? If yes, Jesus is telling us that the Kingdom of God is a matter of urgency and top priority. Mere words are not enough. Good intentions are not enough. Action is needed. It demands our positive and concrete response here and now. It demands that we give everything to it. Else we would be shut out forever from the Kingdom of heaven.
How many times does God call us to repentance, conversion, and new life only to be ignored because there are more pressing things to attend to? How many times God continues to teach, sanctify and lead us through the Bible or through Church, her ministers and sacraments only to be taken for granted because there are more important things to do?
In today’s Mass, let us once gain focus our attention to heaven which is our ultimate destiny and goal. As we journey towards our ultimate home, let us hate evil, hold on to what is good, true and pleasing to the Lord, then help building up and spreading the kingdom of God here on earth until it is perfected in heaven. As the Lord said: “Seek first the Kingdom of God and His righteousness, and all these things shall be yours as well” (Mt 6:33).
Parables are comparisons in which spiritual truth is pictured in vivid terms (Blomberg 1990). “Jesus’ invitation to enter his Kingdom comes in the form of parables, a characteristic feature of his teaching (Cf. Mk 4:33-34).
The Parable that was just read is commonly known as the Parable of the Workers in the Vineyard. Mark Bailey calls this parable, “A day on the job in the kingdom of God.” (because the work takes place throughout the day and the payroll is at the end of the day.)
The parable emphasizes the times that the laborers were hired. The Landowner hired laborers early in the morning (6:00) and made an agreement with them to pay them a denarius for the day’s work. It says the owner agreed which makes me think the workers asked for the denarius and he agreed to it.
The Landowner went out again at 9:00, 12:00, 3:00 and 5:00 and asked others if they would like to come to work without indicating what they would earn, only that he would be fair (vs. 4). If the first guy is going to get 1 denarius for 12 hours work, what do you expect the 2nd group to get? 3/4, then 1/2 then 1/4 and then 1/12th respectively.
At the end of the day, the Landowner went to pay them and started with the last group. He gave them each 1 denarius. What do you expect the next group to get? Three denarii. The next group six, and the next nine and the first group that was hired expects to get 12 denarii. But he gave everyone the same amount – one denarius – regardless of whether they had worked one hour or twelve hours.
It is not surprising therefore, that those were hired first complained and accused the owner of being unfair.
But the owner justifies his actions:
- on the basis of agreement – they agreed to work for a denarius. The owner calls him “friend” which in Matt is not a term of endearment.
- on the basis of ownership – can I do what I want with what is mine?
- on the basis of generosity – can I be gracious to whom I want to be gracious?
Again, is the landowner unjust or unfair? Certainly not. The landowner is just when he paid them all individually with the same amount or salary because that was the thing agreed upon by the landowner and the labourers. The landowner is generous, compassionate and merciful when he paid them all individually with the same amount regardless of of whether they had worked one hour or twelve hours. Simply stated, the landowner is not unjust. Rather he is both just and gracious or compassionate or merciful.
This is the message and the challenge for all of us who are adopted children of God: to be just yet gracious, merciful and compassionate. “Mercy without justice is baloney. Justice without mercy is tyranny.”
“Grace and mercy are both expressions of God’s love, grace to the guilty and undeserving, mercy to the needy and helpless” (John Stott, The Letters of John). Let us, therefore, be merciful as Jesus is merciful (Lk 6:36) for “whoever acts without mercy will be judged without mercy” (James 2:13).May we have mercy on all, especially to those who are going through a time when they are given little or no mercy.
Prayer: Father, may I love those considered unlovable.
The new millennium has witnessed and continues to witness various and different faces of violence, division and situations of unpeace. Hardly any day passes that we do not hear the sad news of violent aggression and brutality unleashed against innocent people somewhere around the world. To make matters worse, perpetrators of these acts of violence often try to justify these atrocities by claiming that they are fighting a holy war in God’s name. Think of the crusades, the Taliban in Afghanistan, Al Qaeda in Iraq, and the Lord’s Resistance Army in Uganda. And the latest is the ISIS or ISIL.
Today’s readings are indeed a call to war: not a war against other people but a war against sin and evil; not a war against people we perceive as evil, but a war against the evil one, the devil.
Jesus shocked his disciples when he declared that he would cast fire and cause division rather than peace upon the earth. This is a disturbing word knowing Jesus as the Prince of Peace who has come “to guide our feet into the way of peace” (Lk 1:79) and to dispense peace “among those whom he favors” (Lk 2:14) Here he makes it clear that he cast fire and brings division rather than peace. In Matthew’s parallel verse (10:34), Jesus brings a sword.
Is Jesus contradicting himself on his teachings about love peace and unity? Is Jesus contradicting himself the fourth precept of the Decalogue or Ten Commandment which is, “Honor your father and mother!” Certainly not. Jesus, in saying those paradoxical words, did not intend to destroy family and other human relations, ties and institutions. Rather he was only telling his disciples, in a forceful language, the following:
First, to choose and to follow Jesus is a matter of personal choice. No can one can make decision for us. Not even the Church or the State. Not even our family. And when we choose, either we choose and follow Jesus or reject him. There is no middle way. There is no half-way. There is no other alternative. There is no other option. Please bear in mind that our sanctification and salvation depend on the kind of choice we make. Choose God and you choose life, happiness and peace.
Second, if we opted to choose and follow Jesus then our loyalty, obedience and faithfulness to him must be urgent, exclusive and unparalleled. When it comes to hierarchy of values and priorities in life, God always takes precedence over possessions and relations. To choose and follow Jesus only and always may sometimes bring division and conflict. This is the necessary consequence and cost of following Jesus. This substantially explains the paradoxical words of Jesus in today’s Gospel.
Third, Jesus’ message of love, peace and unity does not necessarily mean that we compromise with evil and tolerates injustices and wrong-doings. Peace and unity that we rightly desire can be achieved not by compromise, force and violence but by doing the will of God for us and through us. Let this Christian moral principles always guide us: Do good and hate sin! Love sinner and hate evil!
In today’s Mass, Jesus invites all of us to examine who we love first and foremost. Does the love of Jesus Christ compel you to put God first in all you do (2 Corinthians 5:14)? A true disciple loves God above all else and is willing to forsake all for Jesus Christ. Jesus insists that his disciples give him the loyalty which is only due to God, a loyalty which is higher than spouse or kin because it is possible that family and friends can become our enemies when they prevent and hinder us from following and serving the Lord.
Let our “faith in God leads us to turn to him alone as our first origin and our ultimate goal, and neither to prefer anything to him nor to substitute anything for him” (CCC 229).
Our God is not only an almighty (cf. Jer 27:5; 32:17; Lk 1:37; Wis 11:21; cf. Est 4:17b; Prov 21:1; Tob 13:2), merciful, gracious (Ex 34:5-6; cf. 34:9), truthful (Ps 119:160; 2 Sam 7:28; cf. Dt 7:9) and loving (cf. Dt 4:37; 7:8; 10:15; cf. Is 43:1-7; Hos 2; Jn 3:16; cf. Hos 11:1; Is 49:14-15; 62:4-5; Ez 16; Hos 11; Is 54:8,10; Jer 31:3) Father (2 Cor. 6:18); cf. Mt 6:32). He is also a God of freedom (” (Deut 30:19-20; Mt 6:19 ).
Though God wills that all men may be saved and come to the fullness of truth (1 Tim 2:3-4), that is, Jesus Christ who is “the way, the truth and the life” (see Jn 16:1; 14:6), He always respect our freedom of choice. That is why we, as His people, are always given a choice to make: life or death, heaven or hell, peace or violence, sinfulness or righteousness and prosperity or misery. Our future, then, depends entirely on the quality and quantity of choices we make today. If we choose death, then death would be ours. If we choose heaven, then heaven would be ours. If we choose happiness, then hapiness would be ours. You are always given a choice but be responsible with that choice. What you are, who you are now and in the future are products of your own choices.
In the Book of Deuteronomy, God confronts His people with decisive moral choices: “I call heaven and earth to record this day against you, that I have set before you life and death, blessing and cursing: therefore choose life, that both thou and thy seed may live. That thou mayest love the Lord thy God, and that thou mayest obey his voice, and that thou mayest cleave unto him: for he is thy life, and the length of thy days: that thou mayest dwell in the land which the Lord sware unto thy fathers, to Abraham, to Isaac, and to Jacob, to give them” (Deut 30:19-20).
In today’s gospel narrative Jesus also confront his disciples to make a choice. Are you laying up for yourselves corruptible treasures or incorruptible treasures? Whatever option they shall make, Jesus warns them to avoid being preoccupied in acquiring, possessing and hoarding anything that moth can destroy , rust can eat away, thieves can break in and steal. Instead, he admonishes them to store up heavenly treasure which neither moths nor rust corrode nor thieves break in and steal (see Mt 6:19).
It is better to understand the text as referring to treasures that are already experienced in this life but continue to be valuable for eternity. “These are things whose fruit one enjoys in this world, while capital is laid up for one in the world to come: honoring father and mother, deeds of loving kindness, making peace between a man and his fellow; and the study of the law leads to them all” (cf. Sir 20:30, 41:14; see JBC 42:43).
Who stores for himself a treasure in heaven while on earth? He, who does not just perform good acts but gives the best of himself. He, who pursues good and chooses it in concrete action. He who freely practices the good. He who practices virtues…like prudence, justice, temperance, fortitude, faith, hope and love. He, who lives virtuous life, becomes like God (see St. Gregory of Nyssa, De beatitudinis, 1: PG 44, 1200D). This is the reason why “people, in seeing our good works, give glory to God our Father who is in heaven (see Mt 5:16). Hence, “fill your minds with whatever is true, honorable, just, pure, lovely, and gracious. Do everything that deserves praise and admiration” (Ph 4:8).
Jesus, then, exhort his disciples to possess a good eye and a good heart. Or singleness of purpose, purity of heart (Mt 5:8), undivided loyalty. What, then, is our goal that deserves our singleness of purpose and purity of heart? To whom shall we pledge our undivided loyalty? The longing and desire for heaven or the single indestructible longing for God, for an eternity spent in intimate, blessed communion with him is the deepest desire of human heart. Heaven is “the ultimate end and fulfillment of the deepest human longings, the state of supreme, definitive happiness” (CCC 1024). These deserve our singleness of purpose, purity of heart and undivided loyalty!
God has granted us an amazing freedom to determine our eternal (and earthly) destiny by our choices and actions. To use the beautiful expressions of St Paul: “A man will reap only what he sows” (Gal 6:7). “He who sows sparingly will reap sparingly, and he who sows bountifully will reap bountifully” (2 Cor 9:6). The option will always be ours. But we are forever responsible of the choices we make. As the Pepsi advertisement aptly says: “You are the product of your own choices.”
My dear friends in today’s gospel the Lord is giving us a choice. Are you laying up for yourselves corruptible treasures or incorruptible treasures? Make a choice for a lifetime. Store up heavenly treasure which neither moths nor rust corrode nor thieves break in and steal (see Mt 6:19).