Catholic lectionary for 5 October 2010

King James Version (en)

King James Version (en)

Galatians, Chapter 1, verses 13-24

¹³ and showeth what he was before his calling, ¹⁷ and what he did presently after it

¹³For ye have heard of my conversation in time past in the Jews' religion, how that beyond measure I persecuted the church of God, and wasted it:

¹⁴And profited in the Jews' religion above many my equals in mine own nation, being more exceedingly zealous of the traditions of my fathers.

¹⁵But when it pleased God, who separated me from my mother's womb, and called me by his grace,

¹⁶To reveal his Son in me, that I might preach him among the heathen; immediately I conferred not with flesh and blood:

¹⁷Neither went I up to Jerusalem to them which were apostles before me; but I went into Arabia, and returned again unto Damascus.

¹⁸Then after three years I went up to Jerusalem to see Peter, and abode with him fifteen days.

¹⁹But other of the apostles saw I none, save James the Lord's brother.

²⁰Now the things which I write unto you, behold, before God, I lie not.

²¹Afterwards I came into the regions of Syria and Cilicia;

²²And was unknown by face unto the churches of Judaea which were in Christ:

²³But they had heard only, That he which persecuted us in times past now preacheth the faith which once he destroyed.

²⁴And they glorified God in me.

Read more:Galatians, Chapter 2

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1

1:13 I Persecuted the church of God - That is, the believers in Christ.

1:14 Being zealous of the unwritten traditions - Over and above those written in the law.

1:15 But when it pleased God - He ascribes nothing to his own merits, endeavours, or sincerity. Who separated me from my mother's womb - Set me apart for an apostle, as he did Jeremiah for a prophet. Jer 1:5. Such an unconditional predestination as this may consist, both with God's justice and mercy. And called me by his grace - By his free and almighty love, to be both a Christian and an apostle.

1:16 To reveal his Son in me - By the powerful operation of his Spirit, Co2 4:6; as well as to me, by the heavenly vision.That I might preach him to others - Which I should have been ill qualified to do, had I not first known him myself. I did not confer with flesh and blood - Being fully satisfied of the divine will, and determined to obey, I took no counsel with any man, neither with my own reason or inclinations, which might have raised numberless objections.

1:17 Neither did I go up to Jerusalem - The residence of the apostles. But I immediately went again into Arabia, and returned again to Damascus - He presupposes the journey to Damascus, in which he was converted, as being known to them all.

1:18 Then after three years - Wherein I had given full proof of my apostleship. I went to visit Peter - To converse with him.

1:19 But other of the apostles I saw none, save James the brother (that is, the kinsman) of the Lord - Therefore when Barnabas is said to have "brought him into the apostles," Act 9:27, only St. Peter and St James are meant.

1:24 In me - That is, on my account.

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Luke, Chapter 10, verses 38-42

²⁵ magnifieth the happy estate of his Church; teacheth the lawyer how to attain eternal life, and to take everyone for his neighbour that needeth his mercy, ⁴¹ reprehendeth Martha and commendeth Mary her sister

³⁸Now it came to pass, as they went, that he entered into a certain village: and a certain woman named Martha received him into her house.

³⁹And she had a sister called Mary, which also sat at Jesus' feet, and heard his word.

⁴⁰But Martha was cumbered about much serving, and came to him, and said, Lord, dost thou not care that my sister hath left me to serve alone? bid her therefore that she help me.

⁴¹And Jesus answered and said unto her, Martha, Martha, thou art careful and troubled about many things:

⁴²But one thing is needful: and Mary hath chosen that good part, which shall not be taken away from her.

Read more:Luke, Chapter 11

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10

10:40 Martha was encumbered - The Greek word properly signifies to be drawn different ways at the same time, and admirably expresses the situation of a mind, surrounded (as Martha's then was) with so many objects of care, that it hardly knows which to attend to first.

10:41 Martha, Martha - There is a peculiar spirit and tenderness in the repetition of the word: thou art careful, inwardly, and hurried, outwardly.

10:42 Mary hath chosen the good part - To save her soul.Reader, hast thou?

NOTES

Today's reading presents us with the parable of the Good Samaritan, familiar to every reader of the Gospel. This parable is often understood simply as a call to show mercy to everyone, regardless of...

Today's reading presents us with the parable of the Good Samaritan, familiar to every reader of the Gospel (vv. 25-37). This parable is often understood simply as a call to show mercy to everyone, regardless of social status, religious affiliation, or anything else that so often divides people. Yet the situation described in the parable is not so simple. The question asked by the “lawyer,” probably a teacher of the Torah, was: “Who is my neighbour?” In modern language, this distinction is usually expressed in terms of “our own” and “outsiders.” Jesus' interlocutor evidently understands “neighbour” in precisely this way: who is one of “my own”? Surely I cannot love everyone I happen to meet!

Without answering him directly, Jesus tells a parable about a devout man who had apparently suffered at the hands of Samaritans on the road from Jerusalem back to his own region (v. 33). In those days, the road from Galilee to Judea passed through Jericho, and Jews making a pilgrimage to Jerusalem had to pass through Samaria along the way; its inhabitants were generally extremely hostile to them. Most likely, it was they who attacked the lone traveller. The situation became utterly incredible: the beaten man's compatriots and fellow believers passed him by (vv. 31-32), while help came from the person from whom it could least be expected, a Samaritan (vv. 33-35). Thus his own people became outsiders, and an outsider became one of his own.

The point here is not assistance as such, or even mercy. It is relationships, without which there is no Kingdom: people's relationships with God and with one another. This is the meaning of the commandment that Jesus' interlocutor knew perfectly well (vv. 25-28). The relationships of the Kingdom cannot and must not be conditioned or limited by anything: they are unconditional and absolute, or there can be no question of the Kingdom. Having told His parable, Jesus called His interlocutor to build relationships with every person as if they were already dwelling in the Kingdom; otherwise, the way into it will never open.

The image of Martha and Mary has become a classic in Christian tradition, symbolizing two kinds of Christian service—the active and the contemplative—and at the same time...

The parable of the Good Samaritan is perhaps one of the most widely quoted and often mentioned Gospel texts. This is not surprising: it is usually perceived as a call to mercy and good works, becoming...

The parable of the Good Samaritan is perhaps one of the most widely quoted and often mentioned Gospel texts. This is not surprising: it is usually perceived as a call to mercy and good works, becoming the Gospel foundation for what in church practice has come to be called social ministry. Meanwhile, on closer reading everything turns out not to be so simple. Indeed, Jesus tells the parable of the Good Samaritan in answer to a question asked of Him: and who is my neighbor? If we follow the logic of the text of the parable, then the answer to the question asked of Jesus sounds quite specific: my neighbor is the one who helped me, who did good to me.

The demand "go and do likewise" sounds somewhat strange against this background: for in this case the issue is not how a person acts, but how others act toward him. The answer to the question asked is connected precisely with this. A transition from the text of the parable to a justification of works of mercy and, more broadly, social ministry is possible only through a semantic inversion: the reader must identify himself not with the traveler who suffered at the hands of robbers, but with the Samaritan who helped him.

Although the question itself was connected precisely with the suffering traveler: which of all of them turned out to be his neighbor? But then the Savior's answer is obviously connected not only with what the Samaritan did, but with the situation as a whole. And the parable becomes not simply a parable about kindness and helping one's neighbor; it turns out to be a parable about relationships between people. And about the primacy of these relationships. About a situation when help comes not from those who think alike or share the same faith, but from those from whom it would least be expected. From enemies, for Jews and Samaritans in those days were bitter enemies. And then it turns out that what in relationships had seemed decisive proves on examination to be meaningless tinsel.

That in a critical situation all social, national, and religious frameworks and ties suddenly prove to be conventions that oblige no one to anything. What becomes significant is something that lies deeper in the human person than all of this, at the depth where a person's true spiritual "I" is found. Only there, at this depth, are help, compassion, and mercy possible. On the surface there is nothing of the sort. There is only social ministry. It will, of course, keep a poor person from starving to death, but it will not give him love. Nor the life of the Kingdom.

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