The texts from the Roman Catholic Lectionary today challenge us to reflect on our daily decisions that may move us closer or farther away from the path of following the Way of Jesus.
The reading from the Prophet Ezekiel examines personal responsibility when the way of the Lord seems unfair.
* [18:25] The LORD’s way is not fair: this chapter rejects the idea that punishment is transferred from one generation to the next and emphasizes individual responsibility and accountability. (Ezekiel, CHAPTER 18, n.d.)
Psalm 25 is a prayer for Guidance and for Deliverance.
* [Psalm 25] A lament. Each verse begins with a successive letter of the Hebrew alphabet. Such acrostic Psalms are often a series of statements only loosely connected. The psalmist mixes ardent pleas (Ps 25:1–2, 16–22) with expressions of confidence in God who forgives and guides. (Psalms, PSALM 25 | USCCB, n.d.)
In the reading from the Letter to the Philippians, Paul urges us to continue in imitating Christ’s Humility
* [2:1–11] The admonition to likemindedness and unity (Phil 2:2–5) is based on the believers’ threefold experience with Christ, God’s love, and the Spirit. The appeal to humility (Phil 2:3) and to obedience (Phil 2:12) is rooted in christology, specifically in a statement about Christ Jesus (Phil 2:6–11) and his humbling of self and obedience to the point of death (Phil 2:8).
* [2:5] Have…the same attitude that is also yours in Christ Jesus: or, “that also Christ Jesus had.” While it is often held that Christ here functions as a model for moral imitation, it is not the historical Jesus but the entire Christ event that Phil 2:6–11 depict. Therefore, the appeal is to have in relations among yourselves that same relationship you have in Jesus Christ, i.e., serving one another as you serve Christ (Phil 2:4).
* [2:6–11] Perhaps an early Christian hymn quoted here by Paul. The short rhythmic lines fall into two parts, Phil 2:6–8 where the subject of every verb is Christ, and Phil 2:9–11 where the subject is God. The general pattern is thus of Christ’s humiliation and then exaltation. More precise analyses propose a division into six three-line stanzas (Phil 2:6; 7abc, 7d–8, 9, 10, 11) or into three stanzas (Phil 2:6–7ab, 7cd–8, 9–11). Phrases such as even death on a cross (Phil 2:8c) are considered by some to be additions (by Paul) to the hymn, as are Phil 2:10c, 11c. (Philippians, CHAPTER 2, n.d.)
The Gospel of Matthew presents the Parable of the Two Sons.
* [21:28–32] The series of controversies is interrupted by three parables on the judgment of Israel (Mt 21:28–22:14) of which this, peculiar to Matthew, is the first. The second (Mt 21:33–46) comes from Mark (12:1–12), and the third (Mt 22:1–14) from Q; see Lk 14:15–24. This interruption of the controversies is similar to that in Mark, although Mark has only one parable between the first and second controversy. As regards Matthew’s first parable, Mt 21:28–30 if taken by themselves could point simply to the difference between saying and doing, a theme of much importance in this gospel (cf. Mt 7:21; 12:50); that may have been the parable’s original reference. However, it is given a more specific application by the addition of Mt 21:31–32. The two sons represent, respectively, the religious leaders and the religious outcasts who followed John’s call to repentance. By the answer they give to Jesus’ question (Mt 21:31) the leaders condemn themselves. There is much confusion in the textual tradition of the parable. Of the three different forms of the text given by important textual witnesses, one has the leaders answer that the son who agreed to go but did not was the one who did the father’s will. Although some scholars accept that as the original reading, their arguments in favor of it seem unconvincing. The choice probably lies only between a reading that puts the son who agrees and then disobeys before the son who at first refuses and then obeys, and the reading followed in the present translation. The witnesses to the latter reading are slightly better than those that support the other. (Matthew, CHAPTER 21, n.d.)
Tamora Whitney asks how can sinners beat the priests to heaven?
Those sinners are changing their ways. They are listening to the word and not just giving lip service but actually following Jesus now and doing the right thing. They may have previously made bad choices, but they are choosing now to turn from the wickedness they have committed, and do what is right and just. They are making good choices and backing them up with good action.
Every day we have a choice. We can do the right thing, or not. We need to do what is right and just. We need to make the choice to do good, even if that is not a choice we previously made. We need to make the right choices and follow them up with right action. (Whitney, 2023)
Don Schwager quotes “The Father and his two sons,” author unknown, from the 5th century A.D.
"Who is this if not the God who created all people and loves them with a fatherly affection, the God who preferred to be loved as a father rather than feared as a lord, even though he was Lord by nature? On this account, at the beginning of the commandments of the law, he did not say, 'You shall fear the Lord with all your heart' but 'you shall love the Lord with all your heart' (Deuteronomy 6:5). To elicit love is not characteristic of a lord but of a father. Of the two sons in this parable, the older one represents the Gentiles, since they come from their father Noah. The younger son represents the Jews, who come from Abraham. 'And approaching the first, he said, "Son, go and work today in my vineyard." 'Today' refers to this present age. How did he speak to his sons? He didn't address them face to face like man, but he spoke to the heart, like God. Man only utters words to the ear, but God supplies understanding to the mind." (excerpt from an incomplete Commentary on the Gospel of Matthew, HOMILY 40) (Schwager, n.d.)
The Word Among Us Meditation on Matthew 21:28-32 notes that Jesus’ parable tells us that changing your mind can work both ways. That’s the blessing of free will that Ezekiel also describes in today’s first reading. Imagine! God loves us so much that he gives us this freedom, even when it might mean—like that second son—that we turn away from him.
So take heart! It’s never too late to use your free will as God intended. If there’s a way that you’ve turned from the Lord, be like the first son in Jesus’ parable and return to him with all your heart.
“Father, I choose to do your will today.” (Meditation on Matthew 21:28-32, n.d.)
Friar Jude Winkler explores explores the apparent unfairness in the explanation of the action of God in the text from Ezekiel. In Philippians, Paul expresses the concept of “form” adopted by the preexistent Christ and the example of kenosis offered by Jesus. Friar Jude reminds us of the power of a change of heart and the danger of making religiosity a form of idolatry.
Fr. Richard Rohr, OFM, describes the holiness we experience through connection and healing. Many have said most of our problems today tend to be psychological, but the solution is always spiritual. Only healthy, great religion is prepared to realign, re-heal, and reconnect all things, and reposition us inside the whole universe of things. Thomas Merton said the True Self should not be thought of as anything different than life itself—not my little life, but the Big Life. [1]
On one level, soul, consciousness, love, and the Holy Spirit can all be thought of as one and the same. Each of these point to something larger than the self, shared with God, and even eternal. That’s what Jesus means when he speaks of “giving” us the Spirit or sharing his consciousness with us. One whose soul is thus awakened has the “mind of Christ” (see 1 Corinthians 2:10–16). That doesn’t mean the person is psychologically or morally perfect, although such a transformed person does see things in a much more expanded and compassionate way. Ephesians calls it a “spiritual revolution of the mind” (4:23)—and it is!
In chapter 14 of John’s Gospel, Jesus calls this implanted Spirit the “Advocate” (v. 16) who is “with you and in you” (v. 17), makes us live with the same life that he lives (v. 19), and unites us to everything else (v. 18, 20). He goes on to say that this “spirit of truth” will “teach you everything” and “remind you of all things” (v. 26) as if we already knew this somehow. Talk about being well-equipped from a Secret Inner Source. Religion’s main and final goal is to reconnect us (re-ligio) to the Whole, to ourselves, and to one another—and thus heal us. (Rohr, 2019)
We are grateful for the help of the Spirit when we are required to make decisions daily about the direction of our journey in relationship with Christ.
References
Ezekiel, CHAPTER 18. (n.d.). USCCB. Retrieved October 1, 2023, from https://bible.usccb.org/bible/ezekiel/18?25
Matthew, CHAPTER 21. (n.d.). USCCB. Retrieved October 1, 2023, from https://bible.usccb.org/bible/matthew/21?28
Meditation on Matthew 21:28-32. (n.d.). The Word Among Us: Homepage. Retrieved October 1, 2023, from https://wau.org/meditations/2023/10/01/796787/
Philippians, CHAPTER 2. (n.d.). USCCB. Retrieved October 1, 2023, from https://bible.usccb.org/bible/philippians/2?1
Psalms, PSALM 25 | USCCB. (n.d.). Daily Readings. Retrieved October 1, 2023, from https://bible.usccb.org/bible/psalms/25?4
Rohr, R. (2019, June 24). Connecting to the Whole. CAC Daily Meditations 2023. Retrieved October 1, 2023, from https://cac.org/daily-meditations/connecting-to-the-whole/
Schwager, D. (n.d.). Daily Scripture Readings and Meditations. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved October 1, 2023, from https://www.dailyscripture.net/daily-meditation/?ds_year=2023&date=oct1
Whitney, T. (2023, October 1). Creighton U. Daily Reflection. Online Ministries. Retrieved October 1, 2023, from https://onlineministries.creighton.edu/CollaborativeMinistry/100123.html
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