11th Sunday after Pentecost (18/31 August)

[Mary Kissel]

Readings for The 11th Sunday after Pentecost (18/31 August)

Matins Gospel:

Jn. 21:15-25 When therefore they ate breakfast, Jesus saith to Simon Peter, "Simon, son of Jonas, lovest thou Me more than these?" He saith to Him, "Yes, Lord, Thou knowest that I have affection for Thee." He saith to him, "Be feeding My little lambs." He saith to him a second time, "Simon, son of Jonas, lovest thou Me?" He saith to Him, "Yes, Lord, Thou knowest that I have affection for Thee." He saith to him, "Be sheperding My sheep." He saith to him the third time, "Simon, son of Jonas, hast thou affection for Me?" Peter was grieved because He said to him the third time, "Hast thou affection for Me?" And he said to Him, "Lord, Thou knowest all things; Thou knowest that I have affection for Thee." He saith to him, "Be feeding My sheep." "Verily, verily, I say to thee, when thou wast younger, thou used to gird thyself and walk about where thou wouldest; but whenever thou growest old, thou shalt stretch forth thy hands, and another shall gird thee, and bring thee where thou wouldest not." But this He said signifiying by what kind of death he shall glorify God. And having said this, He saith to him, "Follow thou Me." And Peter, having turned about, seeth the disciple, whom Jesus loved, following--who also leaned back on His breast at the supper--and said, "Lord, who is the one who is delivering Thee up?" After Peter saw him, he saith to Jesus, "But Lord, this man--what?" Jesus saith to him, "If I wish him to tarry while I am coming, what is that to thee? Do thou be following Me." Then this saying went out among the brethren that "that disciple dieth not"; and yet Jesus did not say that "he dieth not," but, "If I wish him to tarry while I am coming, what is that to thee?" This is the disciple who beareth testimony concerning these things, and wrote these things; and we know that his testimony is true. And there are also many other things, which if as much as Jesus did may be written one by one, I suppose even the world itself could not contain the books that would be written. Amen.

Liturgy Epistle and Gospel:


1Cor. 9:2-12 If I am not an apostle to others, yet at least I am to you; for ye are the seal of mine apostleship in the Lord. My defense to those who examine me is this: We do not have authority to eat and to drink, do we? We do not have authority to lead about a wife who is a sister in the Lord, as also the rest of the apostles, and the brethren of the Lord, and Kephas, do we? Or do only I and Barnabas have no authority not to be working? Who at any time serveth as a soldier at his own pay? Who planteth a vineyard, and eateth not of its fruit? Or who sheperdeth a flock, and eateth not of the milk of the flock? I am not saying these things after the manner of man, am I? Or saith not the law these things also? For in the law of Moses it hath been written: "Thou shalt not muzzle the ox that treadeth the corn." It is not the care of the oxen that matters with God, is it? Or saith He it altogether for our sakes? For our sakes it was written, that the one who ploweth ought to plow in hope, and the one who thresheth in hope ought to partake of his hope. If we did sow to you spiritual things, is it a great thing if we shall reap of your carnal things? If others partake of this authority over you, should not rather we? Nevertheless we did not use this authority; but we bear up against all things, lest we should give any hinderance to the Gospel of Christ.

Mt. 18:23-35 "On this account the kingdom of the heavens is likened to a man, a king, who wished to settle accounts with his slaves. And after he began to make a reckoning for himself, there was brought to him one debtor of ten thousand talents. But when he had not wherewith to pay, his lord commanded him to be sold, and his wife and the children, and all things whatsoever he had, and to render payment. The slave therefore fell down and was making obeisance to him, saying, 'Lord, be long-suffering toward me, and I will pay all to thee.' And the lord of that slave was moved with compassion, and released him, and forgave him the loan. But that slave went out and found one of his fellow slaves who owed him a hundred denarii; and he laid hold of him and began to throttle him, saying, 'Pay me, if thou dost owe anything.' Then his fellow slave fell down at his feet and was beseeching him, saying, 'Be long-suffering toward me, and I will pay all to thee.' And he was not willing, but went away and cast him into prison, until he should pay that which was owed. But after his fellow slaves saw what was done, they were exceedingly grieved; and they came to their lord and made quite clear all that was done. Then his lord, having summoned him, saith to him, 'O thou evil slave, I forgave thee all that debt, since thou besoughtest me; was it not also necessary for thee to have pitied thy fellow slave, even as I pitied thee?' And his lord, having been provoked to anger, delivered him up to the tormentors, until he should pay all that was owed to him." "Thus shall My Father, the heavenly One, do to you also, unless each one of you from your hearts forgive his brother their trespasses."

[Mary Kissel]

Notes for the 11th Sunday after Pentecost (18/31 August)

Matins Gospel Notes Jn. 21:15-25

Jn. 21:15a Saint Bede: "We must note how cautiously and circumspectly Peter gave testimony to his love. When the Lord sought to know whether he loved Him more than the rest, Peter did not presume to answer. He gave a restrained and simple reply. This is clearly to say, 'I know, as Thou knowest even better than I do, that I love Thee; as to whether the others love Thee, that is something unknown to me, but Thou knowest all things.' From this cautious answer, let us learn from his example to presume less about the purity of our own consciences and to judge less rashly concerning the secret matters of our brothers' consciences, especially in affairs that are dubious, and those we are unable to look into as regards the intention or necessity with which they were done. ... Peter also restrained himself in this inquiry of our Lord's by answering cautiously, for he remembered earlier on, when Christ's Passion was drawing near, he had attributed greater constancy to himself than he possessed."["Homily II.22, Saints Peter and Paul," Homilies on the Gospels, Bk. Two, 221,222] (ONT, p. 556-557)

Jn. 21:15b Saint Bede: "As many times as Peter was asked by our Lord if he loved Him, the Lord added at the of each inquiry, 'Be feeding My sheep,' or 'Be feeding My little lambs,' as if He were clearly saying, 'There is only one true proof of whole-hearted love of God--if you strive to exercise care by laboring solicitously on behalf of your brothers.' Now whoever neglects to commit himself to the work of piety toward his brotherto the extent of his ability shows that he loves his Maker less than he should, for he is scorning Christ's commandment concerning support of his neighbor in his time of need....To feed Christ's sheep is to strengthen those who believe in Christ, lest their faith fail them, and to devote oneself ceaselessly to seeing to it that they may make greater and greater progress in their faith. A director must diligently see to it that earthly necessities are not lacking to his subjects, and also be solicitous in providing them with examples of virtues along with words of preaching....The Lord says 'My sheep,' not 'thine.' 'Know that My sheep have been commended to thee, and rule them as Mine if thou lovest Me perfectly. Recall that what thou shouldest be seeking in them is My glory, My authority over them, My profit and not thine own.' There are some who feed the sheep of Christ not out of love for Christ, but for the sake of their own glory or authority or gain.... It is a specific characteristic of a true shepherd, whose concern for the sheep is sincere, that he shows himself ready not only to be deprived of all the advantages of this temporal life, but even to lay down his life for Christ's flock." [Ib., 224, 225.] (ONT, p. 557)

Jn. 21:17 Saint Bede: "With benevolent foresight, our Lord inquired thrice that by this triple confession He might free him from the chains which bound him as a result of his threefold denial." [Ib., 223.]
Saint Ambrose: "Surely, because he denied Him a third time, he confesses Him a third time; now he denied at night, but confesses by day." [Exposition on the Holy Gospel According to Saint Luke, Bk. X, § 90.] (ONT, p. 557)

Jn. 21:19 Saint Bede: "By the extension of his hands He suggested the position of his members by which he would be fastened to the cross; by another's girding him He expressed the fastening of the chains with which he would be restricted by his persecutor; by the leading where he did not wish to go He indicated the anguish of his suffering and death, from which his bodily weakness shrank. But in the firmness of his spiritual soul he was glad to suffer even every adversity for the Lord's sake. He did not seek his own will, but the will of Him Who sent, him, Christ....And so Peter preferred to undergo the torment of the cross rather than discontinue his preaching of the heavenly word." [Ib., 225, 226.] (ONT, p. 557-558)

Jn. 21:20 Saint Bede: "Jesus did not love him alone in a singular way to the exclusion of others, but He loved John beyond those whom He loved, in a more intimate way as one whom the special prerogative of chastity had made worthy of fuller love. Indeed, He proved that He loved them all when before His Passion He said to them, 'Even as the Father loved Me, I also loved you; abide in the love, that which is Mine [Jn. 15:9].' But beyond the others He loved the one who, being a virgin when chosen by Him, remained forever a virgin. Accordingly, when Christ was about to die on the Cross, He commended His Mother to John [Jn. 19:26-27], so that virgin might watch over virgin; and when He Himself ascended to heaven after His death and resurrection, a son would not be lacking to His Mother, whose chaste life would be protected by his chaste services." ["Homily I.9, Feast of St. John the Evangelist", Homilies on the Gospels, Bk. One, 87.] (ONT, p. 558)

Jn. 21:22b Saint Bede: "'Do thou be following Me'; that is, 'Imitate Me by suffering the Cross.'"[Ib., 86.] (ONT, p. 558)

Jn. 21:23 Saint Bede: "Mystically speaking, we can take these things which are predicted by the Lord to Peter and John, as designating the two ways of life in the Church which are carried out in the present, namely the active and the contemplative....Christ saying this about John suggests the state of contemplative virtue, which is not to be ended through death, as the active life is, but after death is to be more perfectly completed with the coming of the Lord." [Ib., 90, 92] (ONT, p. 558)

[Justin Kissel]

Patristics

Mt. 18:23-35
Saint John Chrysostom, Homily 61 on Matthew

After this we also entreat for our sins, saying, "And forgive us our debts, as we also forgive our debtors." After the supply of food, pardon of sin is also asked for, that he who is fed by God may live in God, and that not only the present and temporal life may be provided for, but the eternal also, to which we may come if our sins are forgiven; and these the Lord calls debts, as He says in His Gospel, "I forgave thee all that debt, because thou desiredst me." (Matt. 18:32) And how necessarily, how providently and salutarily, are we admonished that we are sinners, since we are compelled to entreat for our sins, and while pardon is asked for from God, the soul recalls its own consciousness of sin! - Saint Cyprian, On The Lord's Prayer, 22 (cf Saint Cyprian, Epistle 30, 7)

It was suitable that, after contemplating the liberality of God, we should likewise address His clemency. For what will aliments profit us, if we are really consigned to them, as it were a bull destined for a victim? The Lord knew Himself to be the only guiltless One, and so He teaches that we beg "to have our debts remitted us." A petition for pardon is a full confession; because he who begs for pardon fully admits his guilt. Thus, too, penitence is demonstrated acceptable to God who desires it rather than the death of the sinner. Moreover, debt is, in the Scriptures, a figure of guilt; because it is equally due to the sentence of judgment, and is exacted by it: nor does it evade the justice of exaction, unless the exaction be remitted, just as the lord remitted to that slave in the parable his debt; (Matt. 18:21-35) for hither does the scope of the whole parable tend. For the fact withal, that the same servant, after liberated by his lord, does not equally spare his own debtor; and, being on that account impeached before his lord, is made over to the tormentor to pay the uttermost farthing-that is, every guilt, however small: corresponds with our profession that "we also remit to our debtors; "indeed elsewhere, too, in conformity with this Form of Prayer, He saith, "Remit, and it shall be remitted you." (Lk. 6:37) - Tertullian, On Prayer, 7

Latin Teacher Thomas Aquinas (quotes Orthodox Church Fathers), Catena Aurea, Gospel of Matthew, Chapter 18

Jn. 21:15-25
Saint John Chrysostom, Homily 88 on John

Since, moreover, it devolves upon us who appear to be placed on high, in the place of a shepherd, to keep watch over the flock; if we be found neglectful, it will be said to us, as it was said to our predecessors also, who in such wise negligent had been placed in charge, that "we have not sought for that which was lost, and have not corrected the wanderer, and have not bound up that which was broken, but have eaten their milk, and been clothed with their wool; " (Eze. 34:3-4) and then also the Lord Himself, fulfilling what had been written in the law and the prophets, teaches, saying, "I am the good shepherd, who lay down my life for the sheep. But the hireling, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth, and the wolf scattereth them." (Jn. 10:2, 12) To Simon, too, He speaks thus: "Lovest thou me? He answered, I do love Thee. He saith to him, Feed my sheep." (Jn. 21:17) We know that this saying arose out of the very circumstance of his withdrawal, and the rest of the disciples did likewise. - Saint Cyprian, Epistle 2

There is easy proof for faith in a short summary of the truth. The Lord speaks to Peter, saying, "I say unto thee, that thou art Peter; and upon this rock I will build my Church, and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven; and whatsoever thou shalt bind on earth shall be bound also in heaven, and whatsoever thou shalt loose on earth shall be loosed in heaven." (Matt. 16:18-19) And again to the same He says, after His resurrection, "Feed my sheep." (Jn. 21:15) And although to all the apostles, after His resurrection, He gives an equal power, and says, "As the Father hath sent me, even so send I you: Receive ye the Holy Ghost: Whose soever sins ye remit, they shall be remitted unto him; and whose soever sins ye retain, they shall be retained; " (Jn. 20:21) yet, that He might set forth unity, He arranged by His authority the origin of that unity, as beginning from one. Assuredly the rest of the apostles were also the same as was Peter, endowed with a like partnership both of honour and power; but the beginning proceeds from unity. Which one Church, also, the Holy Spirit in the Song of Songs designated in the person of our Lord, and says, "My dove, my spotless one, is but one. She is the only one of her mother, elect of her that bare her." (Song. 6:9) Does he who does not hold this unity of the Church think that he holds the faith? Does he who strives against and resists the Church trust that he is in the Church, when moreover the blessed Apostle Paul teaches the same thing, and sets forth the sacrament of unity, saying, "There is one body and one spirit, one hope of your calling, one Lord, one faith, one baptism, one God? " (Eph. 4:4) - Saint Cyprian, Treatise 1: On The Unity Of The Church, 4

Augustine, Tractate 124 on John

1Cor. 9:2-12
Saint John Chrysostom, Homily 21 on First Corinthians

[Mary Kissel]

Could someone explain to me what the meaning is of next Sunday's Epistle reading? I am having a hard time understanding/following it. thanks!

MaryCecilia

[Arsenios]

Those church father passages for John are much different than the Roman Catholics usually give. :mrgreen:

[Methodius]

bump

[Justin Kissel]

I wonder how many times in our daily lives we each imitate the slave in Mt. 18:23-35. How many sins do we commit, and ask forgiveness for? For most of us, the answer is undoubtedly "many". Yet, how many of us still lose out tempers when someone changes lanes without using a turn signal and cuts in front of us? We have no patience when waiting at the check out line of the grocery store. We do not think about the forgiveness we have received, but only about the "justice" (falsely so-called) we think people deserve. We want to be judge, jury, and executioner, and you can better believe that we would have no mercy. When it comes time to face our own sins, though, it's "please forgive my sins, voluntary and involuntary". A few hours before, it doesn't matter that the woman at the grocery store was chatting with the cashier and therefore (unknowingly) made you angry and--oh it's terrible!!--wait an extra minute or two in line. He involuntary sin merits punishment! But ours, well ours we ask forgiveness for. After all, we are trying to be good Christians, but that lady at the store no doubt was just a sinful heathen. Probably says she was a Christian, but few are, don't ya know? And so we self-righteous ask forgiveness, already assured within ourselves that we will be forgiven, no matter how lightly or shallowly we approach God with our request. And of course we could not be held responsible for losing our temper with the woman, so we'll pray for her that she might understand how offensive she is to God.

And then God says, "You wicked servant, I forgave you your lust, your pride, your greed, and your anger, even though you did not cry for it or work for it or bear any fruit of repentance. And yet you judge this woman who didn't even realise she was doing anything wrong." And so what does God do? He allows us to fall into sin, and into trials. God's grace and forgiveness did not soften our hearts, so he hopes that perhaps some heavy burdens falling on it will. And life will drag humility out of us, if we are wise enough to not harden our hearts even more (as happened to Pharoah). But for how long? Will we be back to judging the next day or week?