The
Ninth Sunday after Pentecost
July 17, 2005
The Collect
Almighty God, the fountain of all wisdom,
you know our necessities before we ask and our ignorance in asking: Have
compassion on our weakness, and mercifully give us those things which for our
unworthiness we dare not, and for our blindness we cannot ask; through the
worthiness of your Son Jesus Christ our Lord, who lives and reigns with you and
the Holy Spirit, one God, now and for ever. Amen.
The First Lesson Wisdom
12:13,16-19
There is no god besides you, whose care
is for all people, to whom you should prove that you have not judged unjustly;
for your strength is the source of righteousness, and your sovereignty over all
causes you to spare all. For you show your strength when people doubt the
completeness of your power, and you rebuke any insolence among those who know
it. Although you are sovereign in strength, you judge with mildness, and with
great forbearance you govern us; for you have power to act whenever you choose.
Through such works you have taught your people that the righteous must be kind,
and you have filled your children with good hope, because you give repentance
for sins.
The Psalm Inclina,
Domine Psalm 86:11-17 BCP 710
11 Teach me your
way, O LORD,
and I will walk in your truth; *
knit my heart to you that I may fear your Name.
12 I will thank
you, O LORD my God, with all my heart, *
and glorify your Name for evermore.
13 For great is
your love toward me; *
you have delivered me from the nethermost Pit.
14 The arrogant rise
up against me, O God,
and a band of violent men seeks my life; *
they have not set you before their eyes.
15 But you, O
LORD, are gracious and full of compassion, *
slow to anger, and full of kindness and truth.
16 Turn to me and
have mercy upon me; *
give your strength to your servant;
and save the child of your handmaid.
17 Show me a sign
of your favor,
so that those who hate me may see it and be ashamed; *
because you, O LORD, have helped me and comforted me.
The Second Lesson Romans
8:18-25
I consider that the
sufferings of this present time are not worth comparing with the glory about to
be revealed to us. For the creation waits with eager longing for the revealing
of the children of God; for the creation was subjected to futility, not of its
own will but by the will of the one who subjected it, in hope that the creation
itself will be set free from its bondage to decay and will obtain the freedom
of the glory of the children of God. We know that the whole creation has been
groaning in labor pains until now; and not only the creation, but we ourselves,
who have the first fruits of the Spirit, groan inwardly while we wait for
adoption, the redemption of our bodies. For in hope we were saved. Now hope
that is seen is not hope. For who hopes for what is seen? But if we hope for
what we do not see, we wait for it with patience.
La Segunda Lectura Romanos 8:
18-25
Considero que los sufrimientos del tiempo presente no son nada si los comparamos con la gloria que habremos de ver
después. La creación espera con gran impaciencia el momento en que se
manifieste claramente que somos hijos de Dios. Porque la creación perdió su
verdadera finalidad, no por su propia voluntad, sino porque Dios así lo había
dispuesto; pero le quedaba siempre la esperanza de ser liberada de la
esclavitud y la destrucción, para alcanzar la gloriosa libertad de los hijos de
Dios. Sabemos que hasta ahora la creación entera se queja y sufre como una mujer con dolores de parto. Y no solo ella sufre, sino también nosotros, que ya
tenemos el Espíritu como anticipo de lo que vamos a recibir. Sufrimos
profundamente, esperando el momento de ser adoptados como hijos de Dios, con lo
cual serán liberados nuestros cuerpos. Con esa esperanza hemos sido salvados.
Solo que esperar lo que ya se está viendo no es esperanza, pues, ¿quién espera
lo que ya está viendo? Pero si lo que esperamos es algo que todavía no vemos,
tenemos que esperarlo sufriendo con firmeza.
The Gospel Matthew
13:24-30,36-43
Jesus put before the crowd another
parable: "The kingdom of heaven may be compared to someone who sowed good
seed in his field; but while everybody was asleep, an enemy came and sowed
weeds among the wheat, and then went away. So when the plants came up and bore
grain, then the weeds appeared as well. And the slaves of the householder came
and said to him, `Master, did you not sow good seed in your field? Where, then,
did these weeds come from?' He answered, `An enemy has done this.' The slaves
said to him, `Then do you want us to go and gather them?' But he replied, `No;
for in gathering the weeds you would uproot the wheat along with them. Let both
of them grow together until the harvest; and at harvest time I will tell the
reapers, Collect the weeds first and bind them in bundles to be burned, but
gather the wheat into my barn.' "Then he left the crowds and went into the
house. And his disciples approached him, saying, "Explain to us the
parable of the weeds of the field." He answered, "The one who sows
the good seed is the Son of Man; the field is the world, and the good seed are
the children of the kingdom; the weeds are the children of the evil one, and
the enemy who sowed them is the devil; the harvest is the end of the age, and
the reapers are angels. Just as the weeds are collected and burned up with
fire, so will it be at the end of the age. The Son of Man will send his angels,
and they will collect out of his kingdom all causes of sin and all evildoers,
and they will throw them into the furnace of fire, where there will be weeping
and gnashing of teeth. Then the righteous will shine like the sun in the
kingdom of their Father. Let anyone with ears listen!"
