Meek and Humble Mt 11: 28-30
Jesus addresses the people around him. After praying to the Father in praise, he turns his attention to man. This specific diptych could illustrate two commandments: love of God and love of neighbor, inseparable, although occurring in a strictly defined order and hierarchy of meaning. Some editions of the Bible combine these two fragments into one pericope. It seems that their separation is more correct because it emphasizes two separate themes, but we can see that combining these texts can also express an idea.
The addressee of Jesus' teaching is still the same: the villagers of Galilee, a poor and tormented people in the broadest possible sense of the word. Jesus addresses them, calling them tired and burdened. The cordiality of Jesus' tone is noticeable. As it were, coming down from the teacher's chair to embrace and hug those who need it the most. In fact, Jesus never acted like a professor. He could be human to the point of astonishment. It is worth noting this aspect to avoid misinterpretation of Jesus as standing above, having compassion on those who are not equal to Him in all aspects, even in the slightest degree. There is no such contrast here, there is no such barrier here. There is compassion, there is warmth, but it is expressed in the same way that the Heavenly Father does to the same people.
Most interpreters see the misfortune of these people in being bound by the dictates of the Law that spiritual leaders absolutely impose on them. Pharisaical casuistry reached exorbitant proportions at that time. The six hundred and thirteen dos and don'ts (prohibition and injunction), conceived as a wall of protection for the holiness of the Torah, were a real burden for the nation. It was impossible to know all these provisions together with a range of interpretative possibilities and then how to apply these contents on a daily basis. The teachers of Scripture themselves got lost in this jungle, having endless disputes among themselves on the subject. The simple nation believed in God and sincerely wanted to be faithful to Him, but in this situation, it was realistically impossible. The law restricted human freedom, took the joy of life, instead of leading to God, it took away from Him. Although the concepts of a yoke and a burden are applied by Jesus to himself and what he wants to offer, in the context of his entire statement, should be applied to the burdens imposed on people by the leaders of the nation.
What Jesus preached; what Jesus offered to people is in direct opposition to the rigid Judaic religion. He proclaimed the Heavenly Father's love for his children. God, someone distant and inaccessible in the Jewish understanding, he made someone close, he called him Father. He took pity on the sick and unhappy, did not separate himself from lepers and other outcasts of society, he forgave sinners, seeing in them more hope for a better life than themselves. He did not divide people into better and worse, holy and mean, rich and poor, but he loved everyone with infinite love, he wanted to save everyone, even at the cost of the cross. He proclaimed the coming of the Kingdom of God on earth and dedicated himself to this idea without limits. And He wants all people to be happy forever. Yes, he also preached demands, some of them very radical, and expected uncompromising fidelity to the Gospel.
Being aware of the difficulties of living the principles he preached, he calls them a yoke and a burden. Jesus never preached utopia. He always put everything in the light of truth. He did not deceive anyone, he did not fool anyone, he did not buy anyone. But seeing the meaning of the Gospel, feeling love for people, he speaks of the sweetness of the yoke. Living according to the Gospel is not easy, it costs sacrifices, often great, sometimes even to martyrdom, yet living with Jesus and for Him brings true joy, sweetness and delight.
There is also a possibility of a different interpretation of Jesus' words, less theological, more existential. When Jesus calls his listeners weary and burdened, he has in mind their daily life, their material poverty, the exploitation against which they were completely defenseless, the debts into which they fell without extinguishing them, and a whole range of other burdens. The salvation that he brought to the world, the reconciliation of people with the Father in heaven, is to be a light of hope for these people, a guarantee of the certainty that their poor, unnecessary life has meaning. Following Jesus to the end will not be easy for these people. It will require a detachment from everyday matters, habits, therefore talking about a yoke, but as of the ultimate goal it is a sweet and light yoke. Ultimately, both interpretations are not mutually exclusive, and it can even be said that they form a complementary whole.
Jesus' words deserve special attention for one more reason. Well, it is extremely rare in the pages of the Gospel for Jesus to directly point to himself as an example to follow. There are only two such situations. The one mentioned above and the scene of the washing of the apostles' feet, where Jesus expressly commands the apostles to follow him in what he did (John 13: 1-15). Only twice, but in both cases, it is about the humility of God's Son. Of course, one should also recall the scene of the crucifixion, where the Savior silently indicated himself, allowing for his own exaltation.
It is almost paradoxical that the Son of God who brings to the world the most important message in the history of this world, introduces a new order, the order of God's Kingdom, and begins a new era in the history of mankind, He does it in such a way as not to draw attention to himself. Perfect kenosis! As a result, he becomes an icon of humility forever. You can do a lot, give everything while remaining gentle, meek, humble, hidden ... In silence and humility of heart ...
Today is the memorial of St. Bonaventure - Bishop and Doctor of the Church
Saint Bonaventure, OFM, was born in 1217 in Bagnoregio near Viterbo, died on July 15, 1274, in Lyon. Theologian, philosopher, doctor of the Church, bishop, cardinal, seventh general of the Franciscans. Next to St. Thomas Aquinas is considered one of the greatest figures of the thirteenth century, he is a classic of the scholastic period. According to legend, as a little child he was miraculously healed through the intercession of St. Francis. In the period 1236-1242 he studied philosophy in Paris at the liberal arts faculty. There he also joined the Franciscans in 1243. Then he studied theology. He became a professor at the University of Paris in 1257, also in 1257 he was elected general of the Franciscan Order. As a general, Bonaventure made a great reorganization of the order. In 1263, on his initiative, the Feast of the Visitation of the Blessed Virgin Mary was established. On June 3, 1273, he was appointed Cardinal-Bishop of Albano.
Bonaventure was one of the greatest theologians of the Middle Ages. He left behind many treatises and theological works. They include constitutions, numerous treatises and theological commentaries, 440 sermons and many more. Bonaventure created his own school of theology. His most outstanding works are Lignum vitae and Itinerarium mentis in Deum, as well as Illuminationes Ecclesiae. He died during the Council of Lyon, of which he was one of the main organizers. He was buried in Lyon. In 1482, Pope Sixtus IV proclaimed him a saint. Over a hundred years later, Pope Sixtus V named him among the Doctors of the Church.
Until Tomorrow
fr. george