Mercredi de la vingtième semaine du Temps Ordinaire- Année Impaire

L’ouvrier de la onzième heure, dans notre langage courant, c’est celui qui n’en fait pas beaucoup, celui qui vient quand le travail est fini.

 

De l’Évangile de Jésus Christ selon Matthieu

En ce temps-là, Jésus disait à ses disciples cette parabole : “Le royaume des Cieux est comparable au maître d’un domaine qui sortit dès le matin afin d’embaucher des ouvriers pour sa vigne.” Il se mit d’accord avec eux sur le salaire de la journée : un denier, c’est-à-dire une pièce d’argent, et il les envoya à sa vigne. Sorti vers neuf heures, il en vit d’autres qui étaient là, sur la place, sans rien faire. Et à ceux-là, il dit : “Allez à ma vigne, vous aussi, et je vous donnerai ce qui est juste.” Ils y allèrent. Il sortit de nouveau vers midi, puis vers trois heures, et fit de même.

    Vers cinq heures, il sortit encore, en trouva d’autres qui étaient là et leur dit : “Pourquoi êtes-vous restés là, toute la journée, sans rien faire ?”  Ils lui répondirent : “Parce que personne ne nous a embauchés.” Il leur dit : “Allez à ma vigne, vous aussi.” Le soir venu, le maître de la vigne dit à son intendant : “Appelle les ouvriers et distribue le salaire, en commençant par les derniers pour finir par les premiers.” Ceux qui avaient commencé à cinq heures s’avancèrent et reçurent chacun une pièce d’un denier.

    Quand vint le tour des premiers, ils pensaient recevoir davantage, mais ils reçurent, eux aussi, chacun une pièce d’un denier.  En la recevant, ils récriminaient contre le maître du domaine :  “Ceux-là, les derniers venus, n’ont fait qu’une heure, et tu les traites à l’égal de nous, qui avons enduré le poids du jour et de la chaleur !” Mais le maître répondit à l’un d’entre eux : “Mon ami, je ne suis pas injuste envers toi. N’as-tu pas été d’accord avec moi pour un denier ? Prends ce qui te revient, et va-t’en. Je veux donner au dernier venu autant qu’à toi :     n’ai-je pas le droit de faire ce que je veux de mes biens ? Ou alors ton regard est-il mauvais parce que moi, je suis bon ?”  C’est ainsi que les derniers seront premiers, et les premiers seront derniers. (Mt 20,1-16)

Appel d’ouvriers pour travaillent à la Vigne du Seigneur

Le denier romain fut l’une des monnaies de base des romains. Il s’agissait d’une pièce d’argent, d’un poids d’environ 3 à 4 g selon les époques. Les premiers deniers romains apparurent à la fin du troisième siècle avant Jésus-Christ, à la suite de la dévaluation de l’as à cause des guerres puniques. L’as était une monnaie de bronze ou de cuivre de la Rome antique. Son poids et son aspect évaluèrent considérablement au fil des siècles. Un denier (4, 4€) fut au temps  de Jésàs le prix de la journée d’un ouvrier. Ce salaire fut convenu entre le maître et les ouvriers.

La journée, chez les Juifs, commençait à six heures du matin ; ainsi leur troisième heure correspondait à neuf heures. L »agora était le lieu public où s’assemblait le peuple et où les ouvriers cherchaient à se louer. Dans le sens littéral de la parabole, ces ouvriers étaient là réellement sans rien faire, oisifs. Dans la vie, on peut l’être aussi au milieu même de la plus grande activité, si ce travail reste sans aucun rapport avec le règne de Dieu.

Ils y allèrent sans autres conditions, confiants dans la parole du maître. À midi et à trois heures, il renouvela le maître appela d’autres ouvriers. Vers la onzième heure, cinq heures du soir, tout près de la fin de la journée, il y avait encore des ouvriers qui se tenaient là ne rien faire, ayant perdu presque toute la journée. Ce n’était pas leur faute. Combien de milliers d’hommes vivent, en pleine chrétienté, sans avoir jamais entendu l’appel de l’Évangile ! Aussi ces ouvriers furent-ils encore invités à employer dans la vigne la dernière heure du jour.

Commencer par les derniers, c’était manifester le thème de toute la parabole : dans le règne de Dieu, tout est grâce. disant : « Ceux-là, les derniers, n’ont travaillé qu’une heure, et tu les as traités à l’égal de nous qui avons supporté le poids du jour et la chaleur » (Mt 20, 12) Ces travailleurs se mirent  sur le terrain du droit. Ils étaient convenus avec le maître, qui le leur rappela  d’une manière significative, ils vinrent de faire valoir la différence entre leur travail et le travail des ouvriers de la onzième heure, toujours pour établir leur droit à recevoir davantage.

La réponse du maître, fondée sur ce même droit, fut sans réplique : aucun tort, tu es convenu, ce qui est à toi. Le terme d’ami, ou compagnon, n’exprima ni affection ni rigueur. « Ainsi les derniers seront les premiers, et les premiers seront les derniers. » (Mt 20, 16)  Cette sentence solennellement répétée présenta le résumé et le sens profond de toute la parabole.

Pierre, en rappelant avec une certaine complaisance qu’il avait tout quitté pour suivre Jésus, s’était enquis d’une récompense (Matthieu 19.27). Il cédait ainsi à un sentiment faux et dangereux, celui de la propre justice. Jésus lui a fait d’abord une réponse encourageante, parce qu’au fond le disciple était sincère et plein d’amour pour son Maître ; mais il ajoutait à cette réponse un sérieux avertissement (verset 30, note) qu’il a voulu rendre plus impressif par le récit dramatique qui suit.

Combien il est saisissant ! Le maître qui appelle des ouvriers, c’est Dieu, qui a un droit absolu sur eux et qui leur fait une grâce immense en les appelant. En effet la vigne où il les envoie, c’est son beau règne de vérité, de justice et de paix. Les ouvriers qui ont le privilège d’y travailler ne sont pas seulement des docteurs ou pasteurs, mais tous ceux qui entendent l’appel et s’y rendent.

Les différentes heures du jour sont les divers âges de la vie humaine ou les époques de l’histoire du règne de Dieu. Le travail, ce sont toutes les œuvres qui ont pour objet le bien des hommes, l’avancement du règne de Dieu. Le soir, c’est la fin de la vie ou la fin de l’économie présente, le retour de Christ, le divin intendant qui préside à la rétribution.

Le denier, enfin, c’est le salut, la vie éternelle, qui, parce qu’elle est d’une valeur infinie et sans proportion avec le travail des ouvriers, ne peut être qu’une grâce. Dans ce sens, il y a égalité entre tous, mais voici la différence : le denier peut avoir une valeur infiniment diverse selon la disposition intérieure de ceux qui le reçoivent, c’est-à-dire selon leur capacité morale de jouir de la vie du ciel.

Là ceux qui ont été les premiers au travail peuvent être les derniers. Et même, bien que Jésus ne les exclue pas, puisqu’il leur accorde le denier stipule, ils sont en danger de s’exclure eux-mêmes, selon que les sentiments qu’ils manifestent dans la parabole viendraient à prévaloir. Ceux au contraire qui comprirent que, dans le règne de Dieu, tout est grâce, l’appel, le travail, la récompense, et qui se confièrent à la parole du maître purent être les premiers, bien qu’ils fussent les derniers au travail.

 Les exégètes qui, se fondant sur C, D, l’Itala et la Syriaque, admirent ces paroles comme authentiques ne sachant trop qu’en faire dans l’interprétation. Meyer leur fit signifier que parmi ceux qui furent dans le royaume de Dieu, il en fut peu qui furent choisis pour y être les premiers.

Diacre Michel Houyoux

Liens avec d’autres sites chrétiens

◊ Paroisse saint Loup . Cliquez icipour lire l’article → Mercredi de la vingtième semaine du Temps Ordinaire- Année Paire

◊ Église de Jésus Christ : Cliquez ici pour lire l’article → Les ouvriers dans la vigne

◊ Vidéo La vigne du SEIGNEUR ; Cliquez ici → https://youtu.be/Z3d4vTYeA2I

Diodessesima del Tempo Ordiario – Anno C

 

Quante volte queste parole sono di sollievo e conforto per le necessità di tante persone che abbiamo presenti nel cuore e nella mente e che richiedono, per un motivo o l’altro, l’aiuto di Dio. Infatti il Signore ci invita a chiedere con fiducia e costanza, sapendo che Egli sta aspettando questa nostra preghiera. La preghiera di supplica si fonda sulla bontà di nostro Padre Dio e non sui nostri meriti o le nostre virtù. Egli ci darà quello che chiediamo «perché è buono, perché il suo amore è per sempre» (Sal 118, 1). Possiamo chiedere molte, moltissime cose; però Gesù termina questo passo dicendoci: «quanto più il Padre vostro del cielo darà lo Spirito Santo a quelli che glielo chiedono». Se chiediamo al Padre di  inviarci il suo Spirito perché sia Lui a colmare il nostro cuore, il nostro modo di vivere può cambiare radicalmente. Chiediamo allo Spirito Santo di riempire il nostro cuore ed in tal modo vivremo come figli di Dio; sapremo di essere oggetto di premurosa attenzione, benvoluti ed amati da nostro Padre Dio. Sebastián Puyal

Dal Vangelo di Gesù Cristo secondo Luca

Accadde che Gesù, in un certo luogo, stava pregando. Quando ebbe finito, uno dei suoi discepoli gli chiese : « Signore, insegnaci a pregare, come anche Giovanni il Battista ha insegnato ai suoi discepoli». »  Egli rispose loro : «Quando pregate, dite :  “Padre, sia santificato il tuo nome, venga il tuo regno. Dacci oggi il nostro pane quotidiano. Rimetti a noi i nostri debiti, come anche noi li rimettiamo a chi ci ha offeso”

Gesù disse loro ancora : «Immaginate che uno di voi abbia un amico e vada a trovarlo nel mezzo della notte per chiedergli: ‘Amico mio, prestami tre pane, perché un mio amico è arrivato da un viaggio e non ho nulla da offrirgli a casa.’ »  Accadde che Gesù, in un certo luogo, stava pregando. Quando ebbe finito, uno dei suoi discepoli gli chiese : « Signore, insegnaci a pregare, come anche Giovanni il Battista ha insegnato ai suoi discepoli». »

    Egli rispose loro : « Quando pregate, dite :  “Padre, sia santificato il tuo nome, venga il tuo regno. Dacci oggi il nostro pane quotidiano. Rimetti a noi i nostri debiti, come anche noi li rimettiamo a chi ci ha offeso”  Gesù disse loro ancora : « Immaginate che uno di voi abbia un amico e vada da lui nel cuore della notte per chiedergli:   “Amico, prestami tre pani, perché un mio amico è arrivato da un viaggio e non ho nulla da offrirgli” »

    E se dall’interno l’altro gli risponde : « Non venire a disturbarmi! La porta è già chiusa; io e i miei figli siamo a letto. Non posso alzarmi per darti qualcosa». Ebbene, io vi dico : anche se non si alza per amicizia, si alzerà per l’insistenza di quell’amico e gli darà tutto ciò di cui ha bisogno. E non ci indurre in tentazione. »       « Io vi dico : chiedete e vi sarà dato; cercate e troverete ; bussate e vi sarà aperto. Infatti, chiunque chiede riceve ; chi cerca trova ; a chi bussa sarà aperto. »                                               

      « Quale padre tra voi, quando suo figlio gli chiede un pesce, gli darà un serpente al posto del pesce ?  O gli darà uno scorpione quando gli chiede un uovo? Se dunque voi, che siete cattivi, sapete dare cose buone ai vostri figli, quanto più il Padre celeste darà lo Spirito Santo a coloro che glielo chiedono ! » (Lc 11,1-13) Gesù disse loro ancora : «Immaginate che uno di voi abbia un amico e vada a trovarlo nel mezzo della notte per chiedergli: ‘Amico mio, prestami tre pane, perché un mio amico è arrivato da un viaggio e non ho nulla da offrirgli a casa.’ »

Luca dice : «Rimetti i nostri peccati», invece dei nostri debiti, termine che, anche in Matteo, può naturalmente riferirsi solo ai peccati di cui chiediamo perdono ; ma Luca conserva la stessa immagine in queste parole : a chiunque ci deve qualcosa. Matteo motivò questa richiesta di perdono dicendo : come noi perdoniamo, Luca : perché noi perdoniamo. Non voleva dire che perdonando gli altri meritavamo il perdono di Dio.

« Se voi che siete malvagi, quanto più il Padre celeste ». Allo stesso modo qui : « Perdona i nostri peccati, tu che sei la Misericordia suprema, poiché anche noi, per quanto cattivi siamo, perdoniamo» (Godet). L’espressione assoluta : a chiunque ci deve, non si accorda bene con questa spiegazione. Essa mostra che il motivo aggiunto alla richiesta è un desiderio, una risoluzione presa per il futuro e con la quale chi prega manifesta disposizioni che lo rendono idoneo a ricevere il perdono di Dio.

Gesù insegnò l’efficacia della preghiera, sia con analogie, sia con contrasti. Quanto all’esortazione, è lo stesso supplicante che ce la fa comprendere con il suo esempio : Poiché, nelle circostanze più sfavorevoli, ma spinti dai vostri bisogni, non temete di importunare con insistenza un uomo che sapete essere così poco generoso, perché non fate lo stesso con Dio che, nella sua infinita misericordia, è sempre pronto a concedervi ben oltre tutte le vostre preghiere

Il Diacono Michel Houyoux

Link con altri siti cristiani

Qumran  : clicca qui per leggere l’articolo →        Testi – XVIII Domenica del Tempo Ordinario (Anno C)

Tempo di pregjiera  : clicca qui per leggere l’articolo →  XVIII Domenica del Tempo Ordinario – Anno C

Video Padre Fernando Armellini : clicca qui → https://youtu.be/pzRAB23Edns

Seventeenth Sunday in Ordinary Time – Odd Year

 

« Ask, and it will be given you. Seek, and you will
find. Knock, and it will be opened for you.
8 For everyone who asks receives. He who seeks
finds. To him who knocks it will be opened.

# The « Our Father » is a Christian prayer to God, considered the father of mankind. It is the most widely used prayer among Christians because, according to the New Testament, it was taught by Jesus himself to his apostles. Proclaimed by Catholics and Orthodox in particular during each Eucharistic celebration, by Anglicans during divine services, and by Lutheran and Reformed Protestants at every worship service, this prayer, sometimes called the « Lord’s Prayer, » is, along with the sacrament of Baptism, what most firmly unites the different Christian traditions.

Pater Noster (Latin) refers to « Our  prayer » All namesakes derive from it, whether by way of homage :city, monument, surname given to an abandoned child), by reminder of the prayer (danger), by analogy with the form of the rosary, which begins with a « Our Father, » or indirectly from one of these forms (company or product names, the name of the founder.

This explains why it is said during ecumenical assemblies. According to the New Testament, Jesus, in response to a question from the disciples about how to pray, tells them: « When you pray, say ‘Our Father.’ » The text is found, with some variations, in the Gospels according to Matthew (Mt, 6 :9-13) and Luke (Lc 11 :2-4). In Matthew, the prayer, which is mentioned after the Sermon on the Mount, comprises seven verses ; in Luke, it has only five.

The Lord’s Prayer consists of two parts. At the beginning, it shares similarities with the Jewish Kaddish (a prayer for the sanctification of God’s Name), then departs from it by taking excerpts from other Jewish texts, notably the Jewish Amidah (prayer of blessings).

The Lord’s Prayer is largely inspired by several Jewish prayers, particularly the Kaddish and the Amidah, and other Jewish texts existing at the time of Jesus of Nazareth. In the Old Testament, as in the oral tradition of Judaism, God is the « Father » of mankind, notably in the Torah : « You are the sons of the Lord your God » (Dt 14 :1) and among the prophets : « God said to you: I will make a place for you among my children.  » You will call me « My Father, » and you will never leave me » (Jer 3 :20).

Colette Kessler recalls that this Father in heaven is invoked in the blessings preceding the Sheema Yisrael : « Our Father, our King, teach us your doctrine, » with the formula : « Our Father, merciful Father. » In the Amidah, a prayer said three times a day throughout the year, God is called Father twice : « Bring us back, our Father, to the Torah » and : « Forgive us, our Father, for we have sinned against you. »

The Kaddish, a prayer of sanctification, unites the name of God and His Kingdom in the first two petitions. These two petitions : « May His great Name be magnified and sanctified » and « May He establish His Kingdom, » correspond to the first two petitions of the Lord’s Prayer : « Your kingdom come » and « Hallowed be your name. »

From the Gospel of Jesus Christ according to Luke

Now Jesus was praying in a certain place. When he had finished, one of his disciples asked him, « Lord, teach us to pray, as John the Baptist also taught his folllowers. » He answered them, « When you pray, say, ‘Father, hallowed be your name, your kingdom come. Give us the bread we need for each day. Forgive us our sins, for we also forgive those who are indebted to us.’’

Jesus said to them :   »Suppose one of you has a friend and goes to him in the middle of the night and asks, ‘Friend, lend me three loaves of bread, because a friend of mine has arrived at my house from a trip, and I have nothing to give him.’ » And if, from within, the other replie : « Don’t bother me! The door is already closed; my children and I have gone to bed. I can’t get up to give you anything. » Well, I tell you, even if he doesn’t get up to give out of friendship, he will get up because of the friend’s carelessness and give him whatever he needs. And don’t lead us into temptation.

« I say to you: Ask, and it will be given to you ; seek, and you will find; knock, and it will be opened to you. For everyone who asks receives; he who seeks finds; to him who knocks, it will be opened. »   « What father among you, if his son asks for a fish, will give him a snake instead ? Or if he asks for an egg, will give him a scorpion ? If you then, who are evil, know how to give good gifts to your children, how much more will your heavenly Father give the Holy Spirit to those who ask Him ! » (Lc 11, 1-13)

Model and Effectiveness of Prayer

Luke assigns the Lord’s Prayer a completely different place than Matthew. Model and Effectiveness of Prayer Luke assigns the Lord’s Prayer a completely different place than Matthew. According to the latter, it is part of the Sermon on the Mount, while, according to our evangelist, it was taught later at the express request of a follower. A large number of excellent exegetes (Calvin, Ebrard, de Wette, Olshausen, Neander, Godet) concluded that Matthew, in accordance with his habit of grouping certain homogeneous teachings of the Savior, had freely introduced this prayer into the Sermon on the Mount, while Luke assigned it its proper place. This opinion can be supported by more than one similar fact. But is it true that this prayer was moved to the Sermon on the Mount ?

In these instructions on the various manifestations of piety, almsgiving, prayer, fasting, after having condemned hypocritical prayers, made ostentatiously and with vain repetitions, was it not quite natural that Jesus should add : « You, my  followers, pray like this » and that, in the midst of the crowd surrounding him, with his eyes raised to heaven, he should pronounce in a penetrating tone this prayer so profound in its simplicity, so rich in its brevity ? No one would ever have doubted it, without the account of Luke which concerns us.

But does this account oblige us to reject Matthew’s  ? Not at all, unless we admit that Jesus could never, under different circumstances, have repeated some of his most important words.  Now, the Gospels present us with numerous examples of words spoken on various occasions. Why would Jesus not have responded to this disciple who asked him to teach him to pray, by repeating this admirable prayer, which, moreover, he presents in a different and somewhat abbreviated form ?

This has been admitted by Tholuck, Meyer, Stier, Gess, and others, who see confirmation of their opinion in the fact that Matthew alone has preserved for us in its fullness this inimitable model of prayer.  Luke’s formula also contains some expressions that differ from Matthew’s text. For example : « Give us each day, instead of today, our daily bread. » Luke’s term can extend into the future, while Matthew’s limits the request to the present day.

Luke says : « Forgive us our sins, » instead of our debts, a term which, even in Matthew, can naturally only be understood as referring to the sins for which we ask forgiveness   picture  but Luke retains the same image in these words: to everyone who owes us.  Matthew motivated this request for forgiveness by  a  ying  : as we forgive ; Luke : for we forgive. He did not mean that by forgiving others we deserved God’s forgiveness. « If you, who are wicked, how much more is the heavenly Father ? « 

Similarly here: « Forgive us our sins, O Most Merciful, since we too, wicked as we are, forgive » (Godet). The absolute expression: to everyone who owes us, does not fit well with this explanation.  It shows that the motive added to the request is a vow, a resolution made for the future, by which the one praying manifests dispositions that make him fit to receive God’s forgiveness. Jesus taught the effectiveness of prayer, either through analogies or contrasts.

As for the encouragement, it is the requester himself who makes us hear it through his example: Since, in the most unfavorable circumstances, but pressed by your needs, you are not afraid to insistently bother a man you know is so little generous, why do you not do the same with God who, in His infinite mercy, is always ready to grant you far beyond all your prayers.

Deacon Michel Houyoux

Links to other Christian sites

Young   Catholics  : click here to read the paper →  17th Sunday in Ordinary Time Year C

Frcanicenjoku : click here to read the paper → Homily For 17th Sunday of Ordinary Time, Year C

Video   The Moody Church : click here   →  https://youtu.be/q9Dxm0EnofU

Sixteenth Sunday in Ordinary Time – Year C

St Luke’s Gospel tells of Christ’s visit to the sisters’ house. Christ praised Mary’s willingness to sit and listen to his teachings, unlike Martha who was preoccupied with housekeeping. The strong play of shadow and light, the characterisation of the figures and broad handling of paint were probably inspired by the work of artists from Utrecht, who in turn were influenced by art of Caravaggio. Given the unusual size and subject-matter it is likely that the painting was a specific commission.

Jesus at Martha and Mary’s house

As Jesus was travelling, he entered a village where a woman named Martha welcomed him into her home. Mary, her sister, came and sat at Jesus’ feet and listened to his words. Martha, busy with all the housework, complained to Jesus about her sister’s inactivity.  Jesus replied to Martha :  ‘You are worried and upset about many things. Only one thing is needed. Mary has chosen the better part.’ (Lc 10,38-42)

From the Gospel of Jesus Christ according to Luke

    At that time, Jesus entered a village. A woman Since Martha was designated as the mistress of the house, it was assumed that she was a widow, or at least the eldest sister of the family. The character of Mary, her sister, was also described in terms very similar to those used by Luke.  John, in referring to Bethany as the village of Mary and her sister Martha, alluded to the story told here by Luke. All this took place before the meal was prepared.  It was a solemn and intimate moment : Jesus was busy proclaiming the Word of life, and Mary, sitting at his feet, listened attentively.

Her eagerness to welcome him showed her love and veneration for Jesus ; but she forgot that, in this rare and precious moment of his presence, there was something more important to do, that there was another way of welcoming him, which he himself valued infinitely more.  Her reflection on her sister and the prayer she addressed to Jesus betrayed an inappropriate reproach and a hint of the jealousy that active and energetic minds often felt towards more contemplative and intimate souls.

Martha’s active care had its relative necessity in life, but only one thing was of absolute importance. Which was it? Jesus replied : ‘It is the good part that Mary has chosen’ : to receive eagerly into her heart the words of life that Jesus gave : eternal salvation. Martha’s active care had its relative necessity in life, but one thing was of absolute importance. Which was it ? Jesus replied :  ‘It is the good part that Mary has chosen’ : to receive eagerly into her heart the words of life that Jesus gave : eternal salvation.

 This good part was not taken away from Mary, neither by Martha’s complaints, which Jesus did not agree with, nor by any power in the universe. These two sisters are often seen as representing two equally legitimate tendencies in Christian life. Martha represents zealous Christians who are active in the work of God’s kingdom outside the home ; Mary represents intimate and loving souls who live a contemplative life and have a pressing need for regular communion with Jesus. Jesus did not praise Martha, and he declared that Mary had chosen the better part.

 Martha’s activity was inspired as much by her pride as a hostess as by her desire to serve Jesus; this personal concern was evident in the reproaches she heaped on her sister. These two sisters are often seen as representing two equally legitimate tendencies in Christian life. Martha represents zealous Christians who are active in the work of God’s kingdom outside the home ; Mary represents intimate and loving souls who live a contemplative life and have a pressing need for regular communion with Jesus.

Jesus did not praise Martha, and he declared that Mary had chosen the better part. Martha’s activity was inspired as much by her pride as a hostess as by her desire to serve  Jesus ; this personal concern was evident in the reproaches she heaped on her sister.

Deacon Michel Houyoux

Links to other Christian sites

◊ Young Catholics : click here to read the paper → 16th Sunday in Ordinary Time Year C

◊ frcanicenjoku  : click here to read the paper → Homily For 16th Sunday of Ordinary Time, Year C

◊ Father Hanly : click here to read the paper → 16th Sunday in Ordinary Time, Year C

◊ Video Charles Powers : click here →  https://youtu.be/grdaCSFLBwo