The Pharisees and some of the scribes who had come from Jerusalem gathered round Jesus, and they noticed that some of his disciples were eating with unclean hands, that is, without washing them. For the Pharisees, and the Jews in general, follow the tradition of the elders and never eat without washing their arms as far as the elbow; and on returning from the market place they never eat without first sprinkling themselves. There are also many other observances which have been handed down to them concerning the washing of cups and pots and bronze dishes. So these Pharisees and scribes asked him, ‘Why do your disciples not respect the tradition of the elders but eat their food with unclean hands?’ He answered, ‘It was of you hypocrites that Isaiah so rightly prophesied in this passage of scripture:
This people honours me only with lip-service,
while their hearts are far from me.
The worship they offer me is worthless,
the doctrines they teach are only human regulations.
You put aside the commandment of God to cling to human traditions.’ And he said to them, ‘How ingeniously you get round the commandment of God in order to preserve your own tradition! For Moses said: Do your duty to your father and your mother, and, Anyone who curses father or mother must be put to death. But you say, “If a man says to his father or mother: Anything I have that I might have used to help you is Corban (that is, dedicated to God), then he is forbidden from that moment to do anything for his father or mother.” In this way you make God’s word null and void for the sake of your tradition which you have handed down. And you do many other things like this.’
Source: Jerusalem Bible
Catechism of the Catholic Church
THE FOURTH COMMANDMENT
Honor your father and your mother, that your days may be long in the land which the Lord your God gives you.
He was obedient to them.
The Lord Jesus himself recalled the force of this “commandment of God.” The Apostle teaches: “Children, obey your parents in the Lord, for this is right. ‘Honor your father and mother,’ (This is the first commandment with a promise.) ‘that it may be well with you and that you may live long on the earth.”‘
2197 The fourth commandment opens the second table of the Decalogue. It shows us the order of charity. God has willed that, after him, we should honor our parents to whom we owe life and who have handed on to us the knowledge of God. We are obliged to honor and respect all those whom God, for our good, has vested with his authority.
2198 This commandment is expressed in positive terms of duties to be fulfilled. It introduces the subsequent commandments which are concerned with particular respect for life, marriage, earthly goods, and speech. It constitutes one of the foundations of the social doctrine of the Church.
2199 The fourth commandment is addressed expressly to children in their relationship to their father and mother, because this relationship is the most universal. It likewise concerns the ties of kinship between members of the extended family. It requires honor, affection, and gratitude toward elders and ancestors. Finally, it extends to the duties of pupils to teachers, employees to employers, subordinates to leaders, citizens to their country, and to those who administer or govern it.
This commandment includes and presupposes the duties of parents, instructors, teachers, leaders, magistrates, those who govern, all who exercise authority over others or over a community of persons.
2200 Observing the fourth commandment brings its reward: “Honor your father and your mother, that your days may be long in the land which the LORD your God gives you.” Respecting this commandment provides, along with spiritual fruits, temporal fruits of peace and prosperity. Conversely, failure to observe it brings great harm to communities and to individuals.
A song; a psalm of Asaph.
God, do not be silent; God, be not still and unmoved!
See how your enemies rage; your foes proudly raise their heads.
They conspire against your people, plot against those you protect.
They say, “Come, let us wipe out their nation; let Israel’s name be mentioned no more!”
They scheme with one mind, in league against you:
The tents of Ishmael and Edom, the people of Moab and Hagar,
Gebal, Ammon, and Amalek, Philistia and the inhabitants of Tyre.
Assyria, too, in league with them gives aid to the descendants of Lot. Selah
Deal with them as with Midian; as with Sisera and Jabin at the torrent Kishon,
Those destroyed at Endor, who became dung for the ground.
Make their nobles like Oreb and Zeeb, all their princes like Zebah and Zalmunna,
Who made a plan together, “Let us seize the pastures of God.”
My God, turn them into withered grass, into chaff flying before the wind.
As a fire raging through a forest, a flame setting mountains ablaze,
Pursue them with your tempest; terrify them with your storm.
Cover their faces with shame, till they pay you homage, LORD.
Let them be dismayed and shamed forever; let them perish in disgrace.
Show them you alone are the LORD, the Most High over all the earth.
Source: The New American Bible
Train me, Lord, to observe your law,
to keep it with my heart.
Paulo Miki was born into a wealthy Japanese family. He was educated by the Jesuits in Azuchi and Takatsuki. He joined the Society of Jesus and became a well known and successful preacher – gaining numerous converts to Catholicism. The local daimyō, Toyotomi Hideyoshi, began persecuting Catholics for fear of the Jesuits’ influence and intentions, and possibly that of European visitors.
Miki was arrested and jailed with his fellow Catholics, who were later forced to march 966 kilometers (600 miles) from Kyoto to Nagasaki; all the while singing the Te Deum. On arriving in Nagasaki—which today has the largest Catholic population in Japan—Miki had his chest pierced with a lance while tied to a cross on 5 February 1597.
He preached his last sermon from the cross, and it is maintained that he forgave his executioners, stating that he himself was Japanese. Crucified alongside him were Joan Soan (de Gotó) and Santiago Kisai, also of the Society of Jesus; along with twenty-three other clergy and laity, all of whom were canonized by Pope Pius IX in 1862.