September 26th 2020

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Contents:

  1. Parish Bulletin for Holy Family
  2. Mass times at St Benedict's
  3. This Sunday's Readings
  4. Sunday Reflection
  5. Our parish communities - a new Vatican document

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MASS AT ST. BENEDICT'S HINDLEY

Saturday 7.00pm and Sunday 11.00am

Weekdays: Monday to Friday 9am

Confessions on Saturday at 11.30am to 12noon,

during which time there will be exposition of the Blessed Sacrament, followed by Mass at 12noon (which does not fulfil Sunday obligation)

 


This Sunday's Readings

First Reading        Ezekiel 18:25-28

The word of the Lord was addressed to me as follows: 'You object, "What the Lord does is unjust." Listen, you House of Israel: is what I do unjust? Is it not what you do that is unjust? When the upright man renounces his integrity to commit sin and dies because of this, he dies because of the evil that he himself has committed. When the sinner renounces sin to become law-abiding and honest, he deserves to live. He has chosen to renounce all his previous sins; he shall certainly live; he shall not die.'



Second Reading      Philippians 2:1-11

If our life in Christ means anything to you, if love can persuade at all, or the Spirit that we have in common, or any tenderness and sympathy, then be united in your convictions and united in your love, with a common purpose and a common mind. That is the one thing which would make me completely happy. There must be no competition among you, no conceit; but everybody is to be self-effacing. Always consider the other person to be better than yourself, So that nobody thinks of his own interests first but everybody thinks of other people's interests instead.

In your minds you must be the same as Christ Jesus: His state was divine, yet he did not cling to his equality with God but emptied himself to assume the condition of a slave, and became as men are; and being as all men are, he was humbler yet, even to accepting death, death on a cross. But God raised him high and gave him the name which is above all other names so that all beings in the heavens, on earth and in the underworld, should bend the knee at the name of Jesus and that every tongue should acclaim Jesus Christ as Lord, to the glory of God the Father.



Gospel Reading           Matthew 21:28-32

Jesus said to the chief priests and elders of the people, 'What is your opinion? A man had two sons. He went and said to the first, "My boy, you go and work in the vineyard today." He answered, "I will not go," but afterwards thought better of it and went. The man then went and said the same thing to the second who answered, "Certainly, sir," but did not go. Which of the two did the father's will?' 'The first' they said.

Jesus said to them, 'I tell you solemnly, tax collectors and prostitutes are making their way into the kingdom of God before you. For John came to you, a pattern of true righteousness, but you did not believe him, and yet the tax collectors and prostitutes did. Even after seeing that, you refused to think better of it and believe in him.'



Sunday Reflection Twenty Sixth Sunday of the Year

There are many factors that influence our perception of things and our response of the will. These factors must be taken into account when we consider our responsibility for what we do and how we act. But there is always a place deep within us, that responds favorably to do something good and just. This response opens us to God and makes us responsible to the truth, goodness and beauty. It makes us believe in the ultimate one who directs our life and our destiny. Today's Readings emphasize that what we do is the real measure of our belief in God. Prophet Ezekiel in the first reading stresses individual responsibility for one's own actions. There is only one way to "life": by living a virtuous life here and now. This way is open to anyone who, by his own actions, does what is right. When the sinner renounces his evil ways, he deserves to live.

In today's Gospel Jesus reminds us that words do not express the full human response to God, until they are put into practice in each person's life. What is required is the integral response of the whole person: his thoughts, words and actions in total human capability. To draw on a Biblical distinction, our search and openness to the experience of God needs to involve the heart even more than the mind. It is the heart that is the origin of our desires and actions. The heart turns doctrine into action. Matthew's here distinguishes clearly between those considered nominally good and those who actually do well. One son only says he will work and the other does the actual work. Jesus declares, in a way that must have shocked the legalistic mindset of his hearers, that prostitutes and tax collectors are entering the Kingdom of God before the chief priest and the elders. In other words the one who works for his salvation will achieve it. Paul in the second reading appeals to the Church at Philippi to live in unity, and the key to unity is humility, which regards others as more important than oneself. This inspires Christians to a practical interest in others' needs. Their model is Jesus who, in the words of an early hymn, took the form of a slave and served and obeyed to the point of death.

Prophet Ezekiel in the first reading of today says that those who turn away from their wickedness by doing what is lawful and right, they will be saved. At the same time, those who consider themselves saved and have turned away from their righteousness to commit sins will die for it. This is a very powerful message. God himself had appointed Ezekiel to preach the word to a rebellious people. The Prophet devoted all his efforts to getting them to accept the reality of the exile. But they refused to listen to him. Here Ezekiel explains to them that a relationship with God is the responsibility of each person. God calls each and every person to exhibit the standards of heaven in what they say and do. What God wants from them is their total attachment to him, respect the rights of others and show generosity to the less fortunate. God judges the persons according to their merit or in their failure to do so. Again, the prophet wanted his contemporaries to know that God is constantly calling them to life. Whatever may be their past mistakes, they are called upon to repent and live a new life. There are two messages coming out loud and clear. On the one hand, we can never be complacent about our relationship with God. We can fail at any time. Secondly, no matter how far we have strayed from God, no matter how depraved we have become, it is never too late to turn back and we can be absolutely sure that a warm, no-questions-asked welcome is waiting for us.

In the Second Reading we have the magnificent hymn about Jesus' own spirit of service and selflessness. Paul says this in the context of a plea for greater unity in the Christian community at Philippi. In urging the Christians to serve each other's needs with the deepest respect, he asks them to have the mind of Jesus himself, to think like he does. Paul tells them that when we are of one mind, having the same love as Christ, there is encouragement in Christ. He sees Christ and the Spirit as the important agents of such unity. We find consolation during our tribulations and share in the same Spirit. Being of one spiritual mind, we seek the Will of God in all things. Paul urges them in complete humility to regard others as better than themselves. He them points to Christ's humble obedience and invites them to live in such humility and obedience to God. The goal of every faithful Christian is to enjoy the same mind that was in Jesus Christ. He illustrates this by quoting what seems to have been an early Christian hymn. It speaks of the awesome dignity of Jesus as the Son of God. Yet Jesus did not emphasize this in his life among us. Having taken human form in the image of man, He humbled Himself and obeyed His Heavenly Father until the end - even death on the cross. He went further and took on the status of a slave and ultimately accepted human death, and the most shameful of all possible deaths, death as a convicted criminal on a cross, a barbaric form of execution. Having obeyed God the Father to the end, Jesus was raised above all and given the name that is above every name, the Name of Jesus. Because of the greatness of the mystery of God that is found in the Most Holy Name of Jesus, whenever His Name is mentioned, every knee should bend, in heaven and on earth. Every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.

In today's gospel Jesus presents a further challenge to the religious leaders of the people. This challenge is expressed in the parable about two sons whose father operates a vineyard. He asks the first son to go and work there. The lad refuses but later changes his mind and goes and works. The second one is also told to go and work in the vineyard. He agrees to do so but in the end he does not go at all. Jesus asks them the question to choose the one who did his father's will. They all agree that it was the one who at first had refused to go but later did go and work. In case there was any doubt, Jesus then clearly spells out the meaning of his story. Tax collectors and prostitutes, perhaps the most despised of all people from the religious leaders' point of view, were making their way into the kingdom of God before the chief priests and the elders. In their eyes, it was a shocking and dreadfully insulting thing to say. As proof of what he says, Jesus reminds them that they refused to believe John the Baptist, "a pattern of true righteousness", when he called people to repentance. On the other hand, the tax collectors and prostitutes did. And, even after that, the priests and elders refused to do so. They were there, of course, watching but John's words did not concern them. In the eyes of the priests and elders, the idea that tax collectors and prostitutes should enter the kingdom before them was outrageous. The very idea that such evil and immoral people should take precedence over the religious leaders in God's eyes would be totally unjust.

Today's Gospel parable is clearly directed at the religious and civil leaders of the people in Jesus' time. They spoke much about God and, in particular, how God was to be served by a strict observance of the Law. But it is clear they did not have the spirit that Jesus was communicating through his life and teaching, namely, the spirit of love, compassion, caring and forgiveness for the weak and vulnerable. They also heard the teaching of Jesus but made no effort to carry it out. They excused themselves by challenging Jesus' legal authority to do what he was doing. Because Jesus did not fit into the parameters of their legal world, they could not classify him and they rejected him. On the other hand, Jesus tells them that the tax collectors and the prostitutes are making their way into the kingdom of God before they do. These certainly were not keeping God's Law. They even had said No to his commandments many times. But then they encountered Jesus and they experienced a radical transformation in their lives. They listened to him and they responded. The chief priests and the elders are like the second son in the story. They say 'Yes' to obey God but they do not listen to Jesus, the Son of God, or follow his instructions. The sinners, the outcasts of both Jewish and Gentile society, are like the first son. They do not obey God's commands, they commit many sins, but later they accept the teaching of Jesus and become his followers.

The teaching that is presented in the parable was touching the life of the Jewish people. Jesus was telling the leaders of the Jews the fact that they were God's chosen people and that they were proud of their observance of the Law of Moses was not a guarantee that they will possess the kingdom of Heaven. Rather because of their pride and their refusal to obey God's call to repentance they will exclude themselves, while the tax collectors and sinners whom they despised will repent of their sins and will be accepted into God's Kingdom. This parable was mainly intended to show the hypocrisy of Chief Priests and Elders of the Jews and the perilous position in which they stood in relation to God and heaven. They were condemning themselves before Jesus when they condemned the son who did not work at all. Like him they pretended to be fully interested in the work of God but they were involved with themselves. But the other son was willing to repent and accept the call of his father. In the same way God is always ready to call everyone and his invitation is personal and open. There is no force in it but a gentle invitation. Thus Jesus reminds us that words do not express the full human response to God; however he may be experienced in each person's life. What is required is the integral response of the whole person: his thoughts, words, actions, and full human capability.

This parable of the Two Sons is unique to Matthew and many scholars feel that he might have composed it himself to present the situation of the early church. However, we are presented with the actual situation during the time of Jesus regarding the response of the religious groups. It is a straight forward parable and the issue proposed presents clear choices. It opens the mind of the listener and reader to judge what is right: whether it is good to say something you will do and later not do it or to promise someone that you will not do something and later regret the action and do it. In fact both of them seem to be no good sons in their response to their father. Both of them were imperfect. But it is far nobler to change the mind and do good than to remain set in the direction of evil. We are not saved by belonging but by becoming. In our relationship with God actions speak louder than words. Thus in the context of the parable the son who actually did what his father requested fulfilled his father's will. This supports a strong point that Matthew makes throughout the gospel that doing the will of God is far superior to just talking about it. This parable however, does not end with the point it already made. Matthew provides with specific references to tax collectors and prostitutes entering the kingdom of God before the religious leaders to whom Jesus is speaking. He recalls here how earlier in the Gospel he referred to the Sadducees and Pharisees when they came to be baptized at Jordan. He called them a generation of vipers that has come to flee from the wrath to come. As it turned out this group had gone through the motions of repentance but obviously did not believe and therefore did not change. They are similar to the son who said he would go out to work in his father's vineyard but did not go. Since Jesus presented the parable in terms of characters, the leaders were almost obliged to respond without realizing that they were condemning themselves.

What is clear from this Gospel and from the First Reading is that God is primarily concerned with our present relationship to him. As far as the past is concerned, God has a very short memory. In fact, we might say he has none at all. This is the "injustice" of God that Ezekiel mentions. We remember the man who was crucified with Jesus on Calvary. He was a major criminal, a brigand, a robber, perhaps a murderer. There, in the very last moments while hanging on the cross he asks pardon and forgiveness -- "Jesus, remember me when you enter into your Kingdom." The reply comes instantly, without any qualifications whatsoever, "Today, you will be with me in Paradise." The forgiveness he receives is immediate and total. The readings tell us that it is never too late for God's mercy. Peter knew that when he repented of his denial of his Lord. Even the betrayal of Judas was not beyond God's power to forgive. In fact Jesus tells us that no sin is greater in the power of God to forgive. His mercy waits patiently and he wants all to turn towards him and be with him. Jesus calls us today to make our own personal choices. In those choices we are free and individually responsible for our own actions. In this context the Psalm of today echoes the sincere cry of the psalmist who sincerely wants to follow the Lord's way, and recognizes his own need of the Lord's mercy for his sins. The psalm also recognizes the Lord's favor towards those who humble themselves before him.

During Thomas Jefferson's presidency he and a group of travellers were crossing a river that had overflowed its banks. Each man crossed on horseback fighting for his life. A lone traveller watched the group traverse the treacherous river and then asked President Jefferson to take him across. The president agreed without hesitation, the man climbed on, and the two made it safely to the other side of the river where somebody asked him: "Why did you select the President to ask this favour?" The man was shocked, admitting he had no idea it was the President of the United States who had carried him safely across. "All I know," he said, "is that on some of your faces was written the answer 'No' and on some of them was the answer 'Yes.' His was a 'Yes' face."

An elderly carpenter was ready to retire. He told his employer-contractor of his plans to leave the house-building business and live a more leisurely life with his wife, enjoying his extended family. He would miss the pay check, but he needed to retire. They could get by. The contractor was sorry to see his good worker go and asked if he could build just one more house as a favour. The carpenter said yes, but in time it was easy to see that his heart was not in his work. He resorted to shoddy workmanship and used inferior materials. It was an unfortunate way to end a dedicated career. When the carpenter finished his work the employer came to inspect the house. He handed the front-door key to the carpenter. "This is your house," he said, "My gift to you!" The carpenter was shocked! What a shame! If he had only known he was building his own house, he would have done it all so differently. So it is with us. We build our lives, a day at a time, often putting less than our best into the building. Then with a shock we realize we have to live in the house we have built. If we could do it over, we'd do it much differently. But we cannot go back. Build wisely!

Fr. Eugene Lobo S.J. Bangalore, India

 


Our parish communities - a new Vatican document

By Father Philip Inch

At the beginning of summer (20 July) the Vatican issued an instruction which Pope Francis had signed at theend of June. It is called: The Pastoral Conversion of the Parish community in the service of the evangelising mission of the Church. That is something of a mouthful, but the document is a reflection on the Parish.

Why did the Pope sign, and the Vatican issue such a document?

For many of us the way we experience the Church is through our parish, through its priest(s) and so is it a timely reminder to all of us what the parish is all about and particularly at this time when we have been through 'lockdown' and so have been made to think again and afresh about what it means to belong to a parish. The document clearly says that nothing new is being proposed here - it is gathering together the riches of church teaching, practice and law.

The document reminds us of three important things:
The Parish exists for pastoral conversion. The Parish must be missionary.
The situation of the world today means we have to rethink what it means to be a Parish. It can no longer just be defined as a territory in which we live. We have to be open to new ways of being a Parish.
The structures that exist in a Parish are at the service of its mission and we must not be afraid to try new and innovative expressions of Parish.

1. Pastoral Conversion

Pope Francis repeatedly says that Parish communities must be places that are 'ever more conducive to an encounter with Christ.' He says: 'We should be disturbed by the fact that so many of our brothers and sisters live without the strength, light and consolation born of friendship with Christ, without a community of faith to support them.' (EG 49)

The Word of God dwells in our midst, hence the importance of the Parish, a home amongst the homes of an area. And in order for the journey of the Word to continue the Catholic community must make a determined missionary decision: 'capable of transforming everything, so that the Church's customs, ways of doing things, times and schedules, language and structures can be suitably channelled for the evangelisation of today's world rather than for her self-preservation.' (EG 27)

2. The value of the Parish in a contemporary context

According to the new instruction, the current model of Parishes no longer measures up to most people's expectations: Whereas the parish church was once a community's primary gathering space, people now have many other places - in person and virtual - to gather, weakening their commitment to their geographic neighbours. As a result of this change, the document says 'any pastoral action that is limited to the territory of the Parish is outdated, which is something the parishioners themselves observe when their Parish appears to be more interested in preserving a nostalgia of former times as opposed to looking to the future with courage.' A missionary Parish, rather than remaining focused on preserving the existing community, is 'called to reach out to everyone, without exception, particularly the poor.'

3. The Parish and its structures within the Diocese

This is the longest section of the document and it talks about restructuring parishes. It reminds us that parishes must be led by priests, but clearly in the context of working with others. The priest has a role, but he cannot carry this out if he is not in collaboration with others, with priests, with religious, with deacons and with lay people. There is a stress on parish councils and on finance committees.

Any reorganisation of parishes within a Diocese must be done in consultation with people. The Pope compares it to the way he is trying to reform the Roman Curia - you have to take people along with you. It is no good imposing from 'the top.' There is seen in the instruction a clear role for emerging lay ministries. It talks about lay-pastoral associates, about lay funeral ministers and about people in different parishes working together.

The document reminds us that there is already in place the mechanism for trying new ways of restructuring our parishes, always for the good of the people they serve. It is clear that we must not be afraid and we must not be tied down by the 'old ways' of doing things.

I hope this short article will have given you the encouragement you need to read the whole document: you can find it here: http://press.vatican.va/content/salastampa/en/bollettino/pubblico/2020/0...