25th Sunday of the Year (A)

(Edited) Sunday reflections: (From) Years 2014 (A), 2015 (B), and 2016 (C)

September 21, 2014
Liturgical readings
Isaiah 55:6-9
Psalm 145
Philippians 1:20c-24, 27a
Matthew 20:1-16

"You go to the vineyard too."

Another parable from Jesus: The Laborers in the Vineyard. In this parable, the Lord describes the Reign of God like the owner of a vineyard, who hires laborers at different hours of a day. This vineyard-owner continued to hire even up to the last hour of the day. When the day ended, the owner of the vineyard called everyone and paid each group of laborers the same wage - without counting the number of hours each group had worked. Those who worked more hours naturally complained. But the vineyard-owner explained to the group who was hired early in the work day, that it was what they had agreed upon. His business involved not only the number of work hours, but also generosity.

God's ways and His justice are beyond human understanding. Many who are working often think in terms of numbers alone, but God thinks foremost in terms of generosity - and not on the specifics. Even in biblical times, the Jews also think in terms of a strict justice system (this explains the legalism in their religious structure). The parable Jesus presented emphasizes a value greater than that - in terms of His wisdom and generosity. Workers often think of themselves, and compare what they have with others. But God thinks of the whole picture - a vision much greater than each worker's limited human capacity to know. As many spiritual writers and masters have always written: the mystery of God's ways is really beyond all ways. His wisdom and generosity is hidden in a cloud of mystery; but He remains close to all the faithful in His Word and Sacrament.

Modern bible scholars and theologians also teach about God's justice as being qualified by His mercy. This is evidently seen in this Sunday's parable. When God calls each of us personally to His vineyard, some respond early in life, while others respond late in life. The parable should not be the basis to judge who is better. What matters is that we respond when God calls us, saying: "You go to the vineyard too". And we do our part to labor and build His Kingdom on earth. Whatever we receive as a result of our labors, is uniquely meant for each and every one of us - just the right amount needed for each one's salvation and just enough blessings needed to contribute well for the common good and the greater good.

Scripture quote:
"For my thoughts are not your thoughts, nor are your ways my ways, says the Lord. As high as the heavens are above the earth, so high are my ways above your ways and my thoughts above your thoughts." (Isaiah 55)

St. Pio of Pietrelcina - Padre Pio

The Story of Padre Pio - St. Pio of Pietrelcina

A popular saint for the modern age

A popular saint for modern times is a Capuchin friar named Padre Pio. He was born on May 25, 1887 A.D., in the region of Benevento, Italy, to Mamma Peppa and Grazio Forgione. The fifth of eight children, he became an altar boy, shepherd boy and a scholar. What distinguished him from other boys was seen clearly by his confessor who said that the boy had "celestial visions and diabolical oppressors" at an early age. He was thus known to speak with Jesus and also had to contend with the devil and hell.

A Capuchin Franciscan

In 1903 A.D., he entered the Capuchins and wore their habit. He thus underwent the system of formation of the Capuchins: novitiate, study, vows, prayer, austerity, penance, and discipline. In these years, he had to endure ill health that the doctors diagnosed him as consumptive - certain that he would pass away. But in 1909 A.D., he was back at his mother's side at Pietrelcina. Then and there, he had another round of mystical afflictions, invisible stigmata, and terrible battles with the devil. But he was ordained on August 10, 1910 A.D., and he lived for some more years away from his friary so that his being "co-redeemer", as he was defined by his spiritual director, would mature. After this life in Pietrelcina, the "Nazareth" of his inner life soon ended.

The stigmata

In 1918 A.D., Padre Pio finds himself in San Giovanni Rotondo. It was here that he received the stigmata - "nailed to the cross with Christ...body bears the marks of the Lord Jesus" [Gal 2:19, 6:17]. Crowds started to flock to him to see the bleeding wounds in his hands and feet. From September 20 up until his death, he bore these wounds of Christ in his body for fifty years. Only upon his death did the wounds miraculously disappear - marking the end of the crucifixion in his life.

Other charisms

The stigmata was not the only charism or spiritual gift which Padre Pio received from God. There were other gifts which he was noted to have: hyperthemia, fasting, ecstasies, supernatural knowledge, miracles, bilocations, agility, levitations, tears of blood, fires of love, personal perfume, and many more.

Hyperthemia

The body temperature of this simple Capuchin friar is incredible. It rises up to over 48 degrees Centigrade or 120 degrees Fahrenheit.

Fasting

Padre Pio lived until 80 years of age living on only 300 calories per day. He did not eat breakfast, nor supper, but only picked up something to eat at midday. It was the Eucharist that gave him real life and strength.

Ecstasies

Padre Pio was seen daily or more than once during Holy Mass, completely absorbed in God, as if in a trance.

Supernatural knowledge

Doctors, scientists, politicians, priests, and people of all walks of life turned to Padre Pio for advice - presenting to him their grave problems, serious decisions to be made, and other difficult questions and situations. When these are presented to him, he would, at each of their own level, give a right reply. He was also known to have prophesied Paul VI's pontificate, the end of certain politicians, the economic crisis before 1960, the phenomenon of deChristianization, and many more.

Miracles

A living miracle himself, Padre Pio worked many real and authentic miracles. The miracles performed by this Capuchin friar is like the rewriting of many pages of miracles in the gospels. Just as St. Francis de Sales wrote, "between the gospel and a saint there is the same difference as between a written symphony and the playing of a symphony". Padre Pio's miracles thus brings the gospel miracles back to life again.

Bilocations

This spiritual gift permitted Padre Pio's presence, at the same time, in different places, even though he never left his friary. Of all his charisms, this is one of the most documented, and one of which he is popularly known for. Through this gift, he is able to accompany his spiritual children though they live faraway.

Sleep

Padre Pio has a charism which is something really beyond human capabilities and understanding. When someone would tell Padre Pio, "Good night, Padre Pio", he would reply: "Good night to who ever sleeps". He was also known to have said, "That which you sleep in a night would do me for a year".

Padre Pio is for everyone

Even though Padre Pio was totally immersed in God, he did not live in seclusion from the social problems of his time. He understood suffering and human pain better than anyone. So on May 5, 1956 A.D., when he was about seventy, he inaugurated his work - a "home for the sick" and a "home for the aged".

Death

Padre Pio passed away from earthly life on September 23, 1968 A.D. Beatified and canonized, St. Pio of Pietrelcina's tomb continues to be the object of continual pilgrimages, to the level of hundreds of thousands of people every year.

Related resources:

• "A History of the Church" by Franzen and Dolan
• Dictionary of Saints, by John J. Delaney
• "A Year with the Saints" by Don Bosco Press, Inc.
• "Passion of the Saints" by Discovery Channel
• Book on Padre Pio, from Ignatius Press.com

What are the Canonical and Non-canonical Gospels?

Canonical and Noncanonical Gospels

Canonical Gospels refers to inspired writing

Introduction

Canonical in biblical usage, according to the Pocket Catholic Dictionary of John A. Hardon, S.J., refers to the inspired writings known as the Old Testament and the New Testament. There are four canonical gospels in the New Testament: Mark, Matthew, Luke, and John.

Canonical gospels

Gospel of Mark - this was most probably written in Greek at Rome in the decade 60-70 A.D. It is written evidently for Christians because Mark uses terms meaningful only to Christians. Mark's gospel is a blend of history and theology written in simple but forceful language.


Gospel of Matthew - this was most probably written at Syria or Palestine in the decade 80-90 A.D. Matthew's purpose of writing was to convince the Christians of Jewish origin that Jesus was the Messiah and that He fulfilled the promises of the Old Testament prophets. This explains why Matthew also cites the Old Testament more frequently compared to either Mark or Luke

Gospel of Luke - scholars estimate that much of the writing of Luke was done at Antioch about the same time as Matthew - 80-90 A.D. Luke may have been a Greek Gentile directing his message to Gentile Christians. His gospel shows how in Jesus God has visited his people and manifested his loving-kindness towards them. He also wrote a second volume, the Acts of the Apostles.

Gospel of John - this gospel, written in Asia Minor about the years 95-100 A.D., is obviously the work of one close to Jesus - an eyewitness of his ministry and one who loved Jesus. The gospel of John as a whole is a profound meditation on Jesus as the Word of God. It shows how the crucified Jesus is still alive today and gives us His Spirit.

Noncanonical gospels

Listed below are other gospels not considered inspired writing by the Catholic Church. Eight are described below but there may be others existing of which are not as known or as popular.

Gospel of the Ebionites - this gospel was written in the first half of the second century. It was apparently an abridged and altered form of the Gospel of Matthew, which Epiphanius incorrectly refers to as the "Gospel of the Hebrews" or the "Hebrew Gospel". Written in Greek, this gospel was used by the Jewish Christian sect known as Ebionites. The Ebionites denied Jesus' birth of a virgin. They believed that Jesus' sonship to God rested not on his birth in a special way, but on the union of the Spirit with him at the time of his baptism. The seven existing fragments of this work are found in Epiphanius' "Against Heresies" XXX, 13-22

Gospel of the Hebrews - this gospel was written in the first half of the second century, for Greek-speaking Jewish Christian circles. It probably originated in Egypt since some of its main witnesses were the Alexandrians Clement and Origen. The gospel is apparently not a development from any of the four canonical gospels.

Gospel of the Egyptians - probably written in the first half of the second century, this gospel was used by Christians in Egypt as their only "life of Jesus". Though this gospel was influenced by Gnosticism, it was quoted by the author of II Clement. Clement of Alexandria also quoted this gospel and did not consider it heretical. Origen, however, regarded this gospel as heretical.

Gospel of the Naassenes - this gospel was quoted by Hippolytus in Book V of his "Refutation of All Heresies". The origin of the Naassenes, or Orphites, i.e. Serpent-Worshippers, is unknown, but they practiced heathen rites and were considered heretics by Hippolytus.

Gospel of the Nazaraeans - this gospel appeared in the first half of the second century in Syrian Jewish Christian circles. It is apparently an Aramaic translation of a Greek form of the Gospel of Matthew.

Gospel of Peter - this gospel comes from the middle of the second century and is a development in a Gnostic direction of the four canonical gospels. It is not, however, a full-blown Gnostic work. It was known by reference to its title only until the winter of 1886-87 A.D. when a fragment of it, coming from the eighth or ninth century, was found at Akhmim in Upper Egypt. The gospel began with Pilate's washing of his hands and ended with a unique description of Jesus' resurrection.

Acts of Philip - this is a fourth century Gnostic work which we know from fragments of later revisions.

Gospel of Thomas - this is a late fourth century "gospel" found about 1945 A.D. near the village of Nag Hammadi, up the Nile River in Egypt. Written in Sahidic Coptic, it is a collection of sayings of Jesus, many of them strongly influenced by Gnostic thought. The sayings probably originated in Greek about 140 A.D.

Sources and references:

• Pocket Catholic Dictionary, by John A. Hardon, S.J.


• How to Read the New Testament, by Etienne Charpentier


• Gospel Parallels, by Burton H. Throckmorton, Jr.