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| “The Good Samaritan” by Théodule-Augustin Ribot, before 1870 |
Readings for Monday of the Twenty-seventh Week in Ordinary Time [1]
Readings from the Jerusalem Bible [2]
Readings and Commentary: [3]
Reading 1: Galatians 1:6-12
Brothers and sisters:
I am amazed that you are so quickly forsaking
the one who called you by the grace of Christ
for a different gospel (not that there is another).
But there are some who are disturbing you
and wish to pervert the Gospel of Christ.
But even if we or an angel from heaven
should preach to you a gospel
other than the one that we preached to you,
let that one be accursed!
As we have said before, and now I say again,
if anyone preaches to you a gospel
other than the one that you received,
let that one be accursed!
Am I now currying favor with human beings or God?
Or am I seeking to please people?
If I were still trying to please people,
I would not be a slave of Christ.
Now I want you to know, brothers and sisters,
that the Gospel preached by me is not of human origin.
For I did not receive it from a human being, nor was I taught it,
but it came through a revelation of Jesus Christ.
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Commentary on Gal 1:6-12
This reading from St. Paul’s letter to the Galatians follows a very short introduction. Unlike other letters from St. Paul which give thanks to God for the faith of the community to which the letter is addressed, the Apostle moves directly and emotionally to correct the Christians of this community, whom he had converted from paganism.
Based upon fragmentary information, it seems that shortly after St. Paul had left them, other Christian evangelists had come to them (probably from Jerusalem, possibly members of the austere Essene sect). These “Judaizers” twisted the “Gospel” St. Paul had taught, and attempted to require a number of elements of Mosaic Law (including circumcision) to be adopted. St. Paul now defends his apostolic authority, and re-emphasizes that Christ is the author of his message (“through a revelation of Jesus Christ”).
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Responsorial Psalm: Psalm 111:1b-2, 7-8, 9 and 10c
R. (5) The Lord will remember his covenant for ever.
or:
R. Alleluia.
R. Alleluia.
I will give thanks to the Lord with all my heart
in the company and assembly of the just.
Great are the works of the Lord,
exquisite in all their delights.
R. The Lord will remember his covenant for ever.
or:
R. Alleluia.
The works of his hands are faithful and just;
sure are all his precepts,
Reliable forever and ever,
wrought in truth and equity.
R. The Lord will remember his covenant for ever.
or:
R. Alleluia.
He has sent deliverance to his people;
he has ratified his covenant forever;
holy and awesome is his name.
His praise endures forever.
R. The Lord will remember his covenant for ever.
or:
R. Alleluia.
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Commentary on Ps 111:1b-2, 7-8, 9 and 10c
Psalm 111 is a hymn of praise and thanksgiving. In this selection we find the singer giving thanks for God’s guidance, and his works of creation and salvation.
CCC: Ps 111:9 2807
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Gospel: Luke 10:25-37
There was a scholar of the law who stood up to test Jesus and said,
“Teacher, what must I do to inherit eternal life?”
Jesus said to him, “What is written in the law?
How do you read it?”
He said in reply,
“You shall love the Lord, your God,
with all your heart,
with all your being,
with all your strength,
and with all your mind,
and your neighbor as yourself.”
He replied to him, “You have answered correctly;
do this and you will live.”
But because he wished to justify himself, he said to Jesus,
“And who is my neighbor?”
Jesus replied,
“A man fell victim to robbers
as he went down from Jerusalem to Jericho.
They stripped and beat him and went off leaving him half-dead.
A priest happened to be going down that road,
but when he saw him, he passed by on the opposite side.
Likewise a Levite came to the place,
and when he saw him, he passed by on the opposite side.
But a Samaritan traveler who came upon him
was moved with compassion at the sight.
He approached the victim,
poured oil and wine over his wounds and bandaged them.
Then he lifted him up on his own animal,
took him to an inn, and cared for him.
The next day he took out two silver coins
and gave them to the innkeeper with the instruction,
‘Take care of him.
If you spend more than what I have given you,
I shall repay you on my way back.’
Which of these three, in your opinion,
was neighbor to the robbers’ victim?”
He answered, “The one who treated him with mercy.”
Jesus said to him, “Go and do likewise.”
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Commentary on Lk 10:25-37
In this passage from St. Luke’s Gospel, we find Jesus being challenged by a person referred to as a “scholar.” It seems clear that this man has a good idea of how Jesus is likely to respond to his initial question about what he must do to inherit eternal life. As soon as the man tells Jesus what the law says, the scholar asks for still more clarification asking: “And who is my neighbor?”
"In this passage, Jesus praises and accepts the summary of the Law given by the Jewish scribe. This reply, taken from Deuteronomy (6:4ff), was a prayer which the Jews used to say frequently. Our Lord gives the very same reply when He is asked which is the principal commandment of the Law and concludes His answer by saying, "On these two commandments depend all the law and the prophets" (Matthew 22:40; cf. also Romans 13:8-9; Galatians 5:14).
"There is a hierarchy and order in these two commandments constituting the double precept of charity: before everything and above everything comes loving God in Himself. In the second place, and as a consequence of the first commandment, comes loving one's neighbor, for God explicitly requires us to do so (1 John 4:21; cf. notes on Matthew 22:34-40 and 22:37-38)." [4]
The illustration Jesus uses in answering him does clarify the answer, and at the same time, uses a cultural tension to heighten the lesson. First a priest of the Jewish temple passes the victim of robbery (one who is most scrupulous in observing the letter of the Law); next a member of the priestly class, a Levite, does the same. The one who helps the victim (presumably a Jew) is a member of the Samaritan culture, antagonists of the Jewish people. In this way, the Lord provides a moral lesson along with an explanation of the Law.
CCC: Lk 10:25-37 2822; Lk 10:27-37 1825; Lk 10:27 2083; Lk 10:34 1293
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Reflection:
In our society, where the secular drive is toward being “politically correct,” we sometimes get so caught up in our efforts to be inclusive that we lose sight of the one non-negotiable article of faith. We believe that Jesus Christ, who is the Only Begotten Son of God, is the true revelation of God, and it is ONLY through him that we can achieve salvation. In the context of secularism, that statement has been called elitist, exclusionary, and arrogant by other religious sects, and, of course, the unchurched. It is, however, that which sets us apart from all other faith traditions.
St. Paul, in his address to the Galatians, was putting a fine point on that argument as he chided the Christians in the churches of Galatia. He had left them and traveled to Ephesus when he received word that, apparently another group evangelizing in the name of Jesus came, right on his heels. These “Judaizers” were proclaiming a different Christology (belief in or understanding of Christ). They taught that, in order to achieve salvation through Christ, they must also adopt many of the trappings of Mosaic Law, including circumcision. They claimed that the “real Apostles” who had walked with Christ were all Jews, and since they all had been raised in that tradition, it was a requirement of all Christians to first adopt a belief in all of the tenets of Mosaic Law, essentially first converting to Judaism (hence the term “Judaizers”), in addition to their belief in Christ.
It was this two-fold attack that caused St. Paul to shorten his normal introduction, amazed at how quickly his converts had been convinced of a new version of the Good News. His amazement was mild though, when compared to the curse he laid upon those who challenged his teaching and authority.
St. Paul’s focus on the spirit of the law is also captured in St. Matthew’s Gospel. (We note here the difference in the term “Gospel” used by St. Paul and that applied to the biblical books; Matthew, Mark, Luke, and John. The authors of these books told the story of Jesus, using the story to bring their audience to faith, and using Jesus’ words to provide the practical application. St. Paul’s usage refers to pragmatic instructions on the “Way.”) At first, when we hear St. Matthew speak of the “lawyer” or “scholar of the law” getting upheld in his answer based upon Mosaic Law, we might think St. Paul and St. Matthew’s accounts were at odds with each other. But Jesus goes on to clarify using the parable of the “Good Samaritan,” a non-Jew whose love of neighbor, defined as a fellow human being, was adhering to God’s law, while others who were Jews did not.
The non-negotiable element of faith is that Jesus taught and witnessed the love of God. Through our belief in Christ, and our application of his teaching, we hope for the reward he promised. It is not a sin to reject teachings that counter our belief, and our prayer today is that we are able to hold fast to our creed in the face of a world that would have us water it down.
Pax
[1] The picture is “The Good Samaritan” by Théodule-Augustin Ribot, before 1870.
[2] S.S. Commemoratio
[3] The readings are taken from the New American Bible, with the exception of the psalm and its response which were developed by the International Committee for English in Liturgy (ICEL). This republication is not authorized by USCCB and is for private use only.
[4] The Navarre Bible, “Gospels and Acts,” Scepter Publishers, Princeton, NJ, © 2002, p. 423.
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