November 4, 2018: Thirty-first Sunday in Ordinary Time
Catholic Social Teaching: Solidarity
The Church has the right to be a teacher for mankind, a teacher of the truth of faith: the truth not only of dogmas but also of the morals whose source lies in human nature itself and in the Gospel. The word of the Gospel, in fact, is not only to be heard but is also to be observed and put into practice (cf. Mt 7:24; Lk 6:46-47; Jn 14:21,23-24; Jas 1:22). Consistency in behaviour shows what one truly believes and is not limited only to things strictly church-related or spiritual but involves men and women in the entirety of their life experience and in the context of all their responsibilities. However worldly these responsibilities may be, their subject remains man, that is, the human being whom God calls, by means of the Church, to participate in his gift of salvation.
Men and women must respond to the gift of salvation not with a partial, abstract or merely verbal acceptance, but with the whole of their lives — in every relationship that defines life — so as not to neglect anything, leaving it in a profane and worldly realm where it is irrelevant or foreign to salvation. For this reason the Church’s social doctrine is not a privilege for her, nor a digression, a convenience or interference: it is her right to proclaim the Gospel in the context of society, to make the liberating word of the Gospel resound in the complex worlds of production, labour, business, finance, trade, politics, law, culture, social communications, where men and women live. (70). Compendium of the Social Doctrine of the Church For John 14:21, 23-24 of which Gospel Acclamation for the Thirty-Thirty-First Sunday in Ordinary Time is John 14:23.
First Reading: Deuteronomy 6:2-6
Psalm: 18:2-3, 3-4, 47, 51
Second Reading: Hebrews 7:23-28
Gospel: Mark 12:28b-34
Catechism of the Catholic Church
Jesus makes charity the new commandment.96 By loving his own “to the end,”97 he makes manifest the Father’s love which he receives. By loving one another, the disciples imitate the love of Jesus which they themselves receive. Whence Jesus says: “As the Father has loved me, so have I loved you; abide in my love.” And again: “This is my commandment, that you love one another as I have loved you. (1823) From the Daily Roman Missal, Introduction to the, Cycle B
Compendium of the Social Doctrine of the Church:
The prototype of the king chosen by Yahweh is David, whose humble origins are a favourite topic of the biblical account (cf. 1 Sam 16:1-13). David is the recipient of the promise (cf. 2 Sam 7:13-16; Ps 89:2-38, 132:11-18), which places him at the beginning of a special kingly tradition, the “messianic” tradition. Notwithstanding all the sins and infidelities of David and his successors, this tradition culminates in Jesus Christ, who is par excellence “Yahweh’s anointed” (that is, “the Lord’s consecrated one”, cf. 1 Sam 2:35, 24:7,11, 26:9,16; Ex 30:22-32), the son of David (cf. Mt 1:1-17; Lk 3:23-38; Rom 1:3).
The failure of kingship on the historical level does not lead to the disappearance of the ideal of a king who, in fidelity to Yahweh, will govern with wisdom and act in justice. This hope reappears time and again in the Psalms (cf. Ps 2, 18, 20, 21, 72). In the messianic oracles, the figure of a king endowed with the Lord’s Spirit, full of wisdom and capable of rendering justice to the poor, is awaited in eschatological times (cf. Is 11:2-5; Jer 23:5-6). As true shepherd of the people of Israel (cf. Ezek 34:23-24, 37:24), he will bring peace to the nations (cf. Zech 9:9-10). In Wisdom Literature, the king is presented as the one who renders just judgments and abhors iniquity (cf. Prov 16:12), who judges the poor with equity (cf. Prov 29:14) and is a friend to those with a pure heart (cf. Prov 22:11). There is a gradual unfolding of the proclamation of what the Gospels and other New Testament writings see fulfilled in Jesus of Nazareth, the definitive incarnation of what the Old Testament foretold about the figure of the king. (378)
Mark 12:28 and Mark 12:29-31
The universality and integrality of the salvation wrought by Christ makes indissoluble the link between the relationship that the person is called to have with God and the responsibility he has towards his neighbour in the concrete circumstances of history. This is sensed, though not always without some confusion or misunderstanding, in humanity’s universal quest for truth and meaning, and it becomes the cornerstone of God’s covenant with Israel, as attested by the tablets of the Law and the preaching of the Prophets.
This link finds a clear and precise expression in the teaching of Jesus Christ and is definitively confirmed by the supreme witness of the giving of his life, in obedience to the Father’s will and out of love for his brothers and sisters. To the scribe who asks him “Which commandment is the first of all?” (Mk 12:28), Jesus answers: “The first is: ‘Hear, O Israel: the Lord our God, the Lord is one; and you shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength’. The second is this: ‘You shall love your neighbour as yourself’. There is no other commandment greater than these” (Mk 12:29-31).
Inextricably linked in the human heart are the relationship with God — recognized as Creator and Father, the source and fulfilment of life and of salvation — and openness in concrete love towards man, who must be treated as another self, even if he is an enemy (cf. Mt 5:43-44). In man’s inner dimension are rooted, in the final analysis, the commitment to justice and solidarity, to the building up of a social, economic and political life that corresponds to God’s plan. (40)
Man and woman are in relationship with others above all as those to whom the lives of others have been entrusted. “For your lifeblood I will surely require a reckoning, … I will require it … of man [and] of every man’s brother” (Gen 9:5), God tells Noah after the flood. In this perspective, the relationship with God requires that the life of man be considered sacred and inviolable. The fifth commandment, “Thou shalt not kill” (Ex 20:13; Deut 5:17), has validity because God alone is Lord of life and death. The respect owed to the inviolability and integrity of physical life finds its climax in the positive commandment: “You shall love your neighbour as yourself” (Lev 19:18), by which Jesus enjoins the obligation to tend to the needs of one’s neighbour (cf. Mt 22:37-40; Mk 12:29-31; Lk 10:27-28). (112)
The words of God, all His statutes and commandments, should not be deposited in the flash drive of our memory for safe keeping to pop in out according to our whims, but lodged securely in our hearts. Words enjoined on us not for comfy feelings, pompous attitudes, but infused in our hearts to give us life. The spiritual propellent for action. Since the Lord is our strength, living in faith, our actions reflects His decrees of loving God and neighbor. This is worth more than all offerings and sacrifices of pious religiosity grounded in the law. The nature of God finds our actions extolling His ways in expression of love from His Son. The reciprocity of love flowing from the triune God to those who love with all their heart and soul. An unbroken connection of the human to the divine stratified by our holy, innocent, undefiled high priest who lives forever, from his singular offering on the cross. A spiritual linkage encompassing all human experiences supporting political and economic initiatives, sustaining social harmony even to paradoxical love of enemy. If that is truly written on our heart, we embody love of neighbor as ourselves. For love of neighbor as ourselves is not making ourselves doormats for ridicule and hostility, but exemplifying respect for human dignity of others and ourselves manifest in actions.
Individual Reflection: Mark 12:28b-34
This week reflect on how the primacy of love of God and neighbor gets displaced in your life by metaphorical burnt offerings and sacrifices.
Family Reflection: Mark 12:28b-34
Talk about who is “neighbor”, beyond the person living in your neighborhood. Reflect upon the story of the Good Samaritan Luke 10:29-37
Prayer: Let this video guide your prayer today and share for others
Blogs to Visit:
As we reflect upon Mary’s presence in the mysteries of the Rosary, we are blessed to know her. For her journey, a timeless trek, calls us to surrender, continuing conversion, humbleness and justice now.
Weekly lectionary reflections, for faith sharing groups, parish bulletins, newsletters or personal prayer, from the synergy of the Word we hear and the rich tradition of Catholic Social Teaching.
Catholic Social Teaching offers seven principles for upholding life in our thoughts, decisions and actions.
How we do Catholic Social Teaching.
Creation sustainability ministry resources in the spirit of the St Francis Pledge.
Social Ministry Resources Engaging Parishes: Monthly and liturgical seasons resources for use with parish websites, bulletins and newsletters
List one or two upcoming events, legislative action alerts or social justice websites
By Barb Born October 30, 2018 The reflection maybe used in parish bulletins, newsletters or for faith sharing groups without copyright concern.