Wednesday of the Twenty Second Week in Ordinary Time

Wednesday of the Twenty Second Week in Ordinary Time

Readings for Wednesday of the Twenty Second Week in Ordinary Time[i][ii]
Readings from the Jerusalem Bible

Readings and Commentary:[iii]

Reading 1: 1 Corinthians 3:1-9

Brothers and sisters,
I could not talk to you as spiritual people,
but as fleshly people, as infants in Christ.
I fed you milk, not solid food,
because you were unable to take it.
Indeed, you are still not able, even now,
for you are still of the flesh.
While there is jealousy and rivalry among you,
are you not of the flesh, and walking
according to the manner of man?
Whenever someone says, “I belong to Paul,” and another,
“I belong to Apollos,” are you not merely men?

What is Apollos, after all, and what is Paul?
Ministers through whom you became believers,
just as the Lord assigned each one.
I planted, Apollos watered, but God caused the growth.
Therefore, neither the one who plants nor the one who waters is anything,
but only God, who causes the growth.
He who plants and he who waters are one,
and each will receive wages in proportion to his labor.
For we are God’s co-workers;
you are God’s field, God’s building.
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Commentary on 1 Cor 3:1-9

St. Paul addresses divisions in the Church of Corinth. He speaks to them as “fleshy people” (sarkinos), as a people immature in the faith. In Romans 7:14 the apostle defines “sarkinos” as “sold into the slavery of sin”. Because of their worldly nature, they evaluate preachers motivated by vanity and prejudice, not the spirit.

Apollos is a leader of that congregation who came after St. Paul had left. Both come from the same master as servants (diakonoi); Paul is sent to establish the church, Apollos to develop it. It is obvious from this reading that divisions and rivalries had occurred as some favored St. Paul and others Apollos. St. Paul names them one, being sent by the same God and calls for unity because it is God who brings salvation. He states that each of them will receive wages for the hard work of the apostolic mission (see also 1 Thessalonians 3:5; Galatians 4:11‘ Romans 16:12)

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Responsorial Psalm: Psalm 33:12-13, 14-15, 20-21

R. (12) Blessed the people the Lord has chosen to be his own.

Blessed the nation whose God is the Lord,
the people he has chosen for his own inheritance.
From heaven the Lord looks down;
he sees all mankind.
R. Blessed the people the Lord has chosen to be his own.

From his fixed throne he beholds
all who dwell on the earth,
He who fashioned the heart of each,
he who knows all their works.
R. Blessed the people the Lord has chosen to be his own.

Our soul waits for the Lord,
who is our help and our shield,
For in him our hearts rejoice;
in his holy name we trust.
R. Blessed the people the Lord has chosen to be his own.
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Commentary on Ps 33:12-13, 14-15, 20-21

Psalm 33 is a hymn of praise in which God as creator is celebrated. In this selection the just are invited to share the Lord’s salvation and are promised his protection. The psalm rejoices in the active help God gives to his chosen people.

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Gospel: Luke 4:38-44

After Jesus left the synagogue, he entered the house of Simon.
Simon’s mother-in-law was afflicted with a severe fever,
and they interceded with him about her.
He stood over her, rebuked the fever, and it left her.
She got up immediately and waited on them.

At sunset, all who had people sick with various diseases
brought them to him.
He laid his hands on each of them and cured them.
And demons also came out from many, shouting, “You are the Son of God.”
But he rebuked them and did not allow them to speak
because they knew that he was the Christ.

At daybreak, Jesus left and went to a deserted place.
The crowds went looking for him, and when they came to him,
they tried to prevent him from leaving them.
But he said to them, “To the other towns also
I must proclaim the good news of the Kingdom of God,
because for this purpose I have been sent.”
And he was preaching in the synagogues of Judea.
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Commentary on Lk 4:38-44

This Gospel passage continues the healing mission of Christ in Capernaum. He first heals Simon’s mother-in-law (at this point in St. Luke’s Gospel we Simon has not yet been called). He then proceeds to heal all who are brought to him. The demons he cast out were, as the first, aware of Jesus’ identity as the Son of God.

When Jesus tries to leave the people try to keep him with them. Contrast this response with the people of Nazareth, his home town, earlier. The Lord then proceeds to teach throughout the region, proclaiming the Kingdom of God.

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Reflection:

Today we begin with more of Paul’s distance learning program for the Church at Corinth. Notice he has moved away from his discourse on Wisdom and now focuses the problems facing the Church itself. Apparently there is some division among them because, while Paul and his entourage came and started the church, a person named Apollos carried the work forward and somehow there was a rift with part of the community claiming orthodoxy based upon Paul’s teachings (“I belong to Paul.”) and others supporting Apollos.

Paul points out in his letter that by behaving in this rather childish (but true to human nature) way they were not behaving as a community of faith but more like the un-converted community at large (“While there is jealousy and rivalry among you, are you not of the flesh, and walking according to the manner of man?”) Even in Paul’s time, there were forces of human nature doing their level best to divide the Church. Does this sound familiar?

If we were to bring the situation forward about a thousand years we see that same ugly head appear, this time in Constantinople in the 4th Crusade when members of the Roman Church despoiled the city and churches of the Eastern Church causing a rift that exists to this day. It exists in spite of numerous attempts on both sides to reconcile the differences. Some hurts, when allowed to go untreated for too long may never heal entirely.

Fast forward about six hundred years. We hear cries from within the ranks of the Church; “I am for Leo X.” and others, “I am for Luther”. This time there was no St. Paul to remind the community that they were behaving childishly and they should remember his teaching. Once more the Church was divided and, because of the reactions on both sides, no reconciliation was possible and that wound also exists today in the separation of the Lutheran denomination and all of the Bible based subdivisions that have occurred subsequent to that initial schism.

Less that one hundred years later the most recent of the divisions of the Church occurred when King Henry VIII of England could not win the Church’s blessing for a divorce broke away from the Church of Rome and established the Church of England, the Anglican Church also exists to this day as a separate band of Christians looking to the same head.

Looking back at the history of these schismatic times, what lesson is there for us today? How do we approach the whole idea of Christian unity when so many different ideologies have evolved and there are so many varying interpretations of the will of God in Christ? The Roman Catholic Church has long maintained that based upon Apostolic Succession and the Teaching Magisterium handed down through it that ours is the authentic path to salvation and that while many of our spawned brothers and sisters, separated dogmatically from us for good reasons or bad, need to follow our lead.

The problem is once more, as it was in the time of Paul, a human one. There are so many people in positions of authority who would rather be in those difficult but prestigious seats than seemingly caving in to the Roman Church and somehow reconciling years of rejection of Papal primacy with a call to unity. I believe the path must continue to be walked. As a friend of mine likes to point out – we are all sailing to the same destination. Some of us are on the “Big boat” and some are on small boats following as best they can. We pray for those who travel with us that the truth of Paul’s words come to them and they come at last to know; “… we are God’s co-workers; you are God’s field, God’s building.”

Pax

[i] ALTRE
[ii] The picture is “Paul and Apollos” by Sir Edward Poynter, 1872
[iii] The readings are taken from the New American Bible with the exception of the Psalm and its response which were developed by the International Committee for English in Liturgy (ICEL). This re-publication is not authorized by USCCB and is for private use only.

Tuesday of the Twenty Second Week in Ordinary Time

Tuesday of the Twenty Second Week in Ordinary Time

Readings for Tuesday of the Twenty-second Week in Ordinary Time[i][ii]
Readings from the Jerusalem Bible

Readings and Commentary:[iii]

Reading 1: 1 Corinthians 2:10b-16

Brothers and sisters:
The Spirit scrutinizes everything, even the depths of God.
Among men, who knows what pertains to the man
except his spirit that is within?
Similarly, no one knows what pertains to God except the Spirit of God.
We have not received the spirit of the world
but the Spirit who is from God,
so that we may understand the things freely given us by God.
And we speak about them not with words taught by human wisdom,
but with words taught by the Spirit,
describing spiritual realities in spiritual terms.

Now the natural man does not accept what pertains to the Spirit of God,
for to him it is foolishness, and he cannot understand it,
because it is judged spiritually.
The one who is spiritual, however, can judge everything
but is not subject to judgment by anyone.

For “who has known the mind of the Lord, so as to counsel him?”
But we have the mind of Christ.
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Commentary on 1 Cor 2:10b-16

St. Paul continues his discourse on Christian Wisdom and perfection in the spirit. In this passage he talks about the discernment of things of the spirit and how Christian Wisdom allows the faithful to discern the will of God (…no one knows what pertains to God except the Spirit of God.”). This “will of God” seems foolish to human wisdom (“…him it is foolishness”). The Christian, however, has access to the Wisdom of God and is guided by it. (“But we have the mind of Christ.”)

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Responsorial Psalm: Psalm 145:8-9, 10-11, 12-13ab, 13cd-14

R. (17) The Lord is just in all his ways.

The Lord is gracious and merciful,
slow to anger and of great kindness.
The Lord is good to all
and compassionate toward all his works.
R. The Lord is just in all his ways.

Let all your works give you thanks, O Lord,
and let your faithful ones bless you.
Let them discourse of the glory of your Kingdom
and speak of your might.
R. The Lord is just in all his ways.

Making known to men your might
and the glorious splendor of your Kingdom.
Your Kingdom is a Kingdom for all ages,
and your dominion endures through all generations.
R. The Lord is just in all his ways.

The Lord is faithful in all his words
and holy in all his works.
The Lord lifts up all who are falling
and raises up all who are bowed down.
R. The Lord is just in all his ways.
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Commentary on Ps 145:8-9, 10-11, 12-13ab, 13cd-14

Psalm 145 is a hymn of praise. These strophes (because it is in the acrostic form – each verse beginning with a successive letter of the Hebrew alphabet) although loosely assembled, praise God for his mercy and compassion and give thanks for His creation and redemption. There is also a subtle link the Christian Wisdom that comes with putting on the mind of Christ.

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Gospel: Luke 4:31-37

Jesus went down to Capernaum, a town of Galilee.
He taught them on the sabbath,
and they were astonished at his teaching
because he spoke with authority.
In the synagogue there was a man with the spirit of an unclean demon,
and he cried out in a loud voice,
“What have you to do with us, Jesus of Nazareth?
Have you come to destroy us?
I know who you are–the Holy One of God!”
Jesus rebuked him and said, “Be quiet! Come out of him!”
Then the demon threw the man down in front of them
and came out of him without doing him any harm.
They were all amazed and said to one another,
“What is there about his word?
For with authority and power he commands the unclean spirits,
and they come out.”
And news of him spread everywhere in the surrounding region.
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Commentary on Lk 4:31-37

This passage from St. Luke’s Gospel begins a series of events around Capernaum that expand his public image from prophet to teacher, exorcist, healer and proclaimer of God’s kingdom. Here he expels an evil spirit that asks him if he has come to destroy evil. It is interesting that the Spirit uses the Lords full name, perhaps in an attempt to control him. Instead the Lord commands the evil spirit and it leaves, amazing the crowd and spreading his fame in the region.

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Reflection:

Those of you who are fortunate enough to have fluency in a second language or specialized training in a field of employment are going to have an easier time with St. Paul’s letter today that those of us who only speak a single language. Paul says today;

We have not received the spirit of the world but the Spirit who is from God, so that we may understand the things freely given us by God. And we speak about them not with words taught by human wisdom, but with words taught by the Spirit, describing spiritual realities in spiritual terms.

There is a second language that we must learn to speak when discussing the things of God. The language of God is different than the language of logic used in describing the things of man. Let’s look at a few examples.

If we observe a person who is making a living wage, not wealthy, not highly paid, but a living wage, and see that person giving a large piece of that wage, say 10% to a charity, thereby depriving that person of any luxury items and some things we might even classify as necessities. Using the language of logic that is the language of the secular world, we would call that person foolish or even stupid.

Using the language of the Holy Spirit in the same situation, we instantly are reminded of the scripture from the Gospel of Mark:

He sat down opposite the treasury and observed how the crowd put money into the treasury. Many rich people put in large sums. A poor widow also came and put in two small coins worth a few cents. Calling his disciples to himself, he said to them, "Amen, I say to you, this poor widow put in more than all the other contributors to the treasury. For they have all contributed from their surplus wealth, but she, from her poverty, has contributed all she had, her whole livelihood." (MK 12 42-44)

We would say, using the language of the Holy Spirit, how blessed that person is and what a wonderful example of faith. We would praise that person as an example to be followed. It’s a different language.

Let’s look at another situation; a person is at work and sees their boss doing something very wrong and unjust; let’s say doctoring time cards of other employees so he can make his labor budget. The person goes to that boss and tells that person that what he is doing is wrong and illegal and must be corrected. Because the boss wants to keep looking good so he can make more money, He has the person fired under false pretenses. Using secular logic, that person would again be considered foolish or stupid. After all, it was someone else’s time card, not theirs and the rule is; “Look out for Number One.”

Again looking at the same situation using the language of the Holy Spirit, the person in our example would have done exactly the right thing. Imitating our Lord, Jesus Christ who came to bring justice, attacking the act (notice in our story, the sin was what was attacked not the sinner) was a noble action. It was made even more admirable because the personal consequences were ignored. The person in our story clearly knew a better rule; “Love one another.” It is after all a different language.
The lesson from St. Paul today is a good one for us. We must learn the language of the Holy Spirit, the language of Jesus Himself. And, just as when we are learning a foreign language, the best way to do that is to immerse our selves in the culture of that language. We need to force ourselves to speak only that language until we can think in it. How to do that is very difficult, but let’s give it our best effort.

Pax

[i] ALTRE
[ii] The picture used today is “St. Paul” by Domenico Beccafumi, 1515
[iii] The readings are taken from the New American Bible with the exception of the Psalm and its response which were developed by the International Committee for English in Liturgy (ICEL). This re-publication is not authorized by USCCB and is for private use only.

Monday of the Twenty-second Week in Ordinary Time

Monday of the Twenty-second Week in Ordinary Time

Readings for Monday of the Twenty-second Week in Ordinary Time[i][ii]
Readings from the Jerusalem Bible

Readings and Commentary:[iii]

Reading 1: 1 Corinthians 2:1-5

When I came to you, brothers and sisters,
proclaiming the mystery of God,
I did not come with sublimity of words or of wisdom.
For I resolved to know nothing while I was with you
except Jesus Christ, and him crucified.
I came to you in weakness and fear and much trembling,
and my message and my proclamation
were not with persuasive words of wisdom,
but with a demonstration of spirit and power,
so that your faith might rest not on human wisdom
but on the power of God.
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Commentary on 1 Cor 2:1-5

The apostle goes into an explanation of his axiomatic expression “…the foolishness of God is wiser than human wisdom, and the weakness of God is stronger than human strength.” (1 Corinthians 1:25) His difficulty in proclaiming his gospel in Athens using Hellenistic rhetoric (Acts 17) caused him to proclaim Christ to the Corinthians in an unvarnished way – “Christ and him crucified”. Coming to them in humility, he provides an example and faith based not upon logic but upon the spirit that goes beyond human wisdom. He offers this same “kenosis” in Philippians 2:6-11.

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Responsorial Psalm: Psalm 119:97, 98, 99, 100, 101, 102

R. (97) Lord, I love your commands.

How I love your law, O Lord!
It is my meditation all the day.
R. Lord, I love your commands.

Your command has made me wiser than my enemies,
for it is ever with me.
R. Lord, I love your commands.

I have more understanding than all my teachers
when your decrees are my meditation.
R. Lord, I love your commands.

I have more discernment than the elders,
because I observe your precepts.
R. Lord, I love your commands.

From every evil way I withhold my feet,
that I may keep your words.
R. Lord, I love your commands.

From your ordinances I turn not away,
for you have instructed me.
R. Lord, I love your commands.
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Commentary on Ps 119:97, 98, 99, 100, 101, 102

An acrostic poem; each of the eight verses of the first strophe (aleph) begins with the first letter of the Hebrew alphabet; each verse of the second strophe (beth) begins with the second letter; and so on for all 22 letters of the alphabet.The entire work is in praise of the Law, and the joys to be found in keeping it. It is not "legalism" but a love and desire for the word of God in Israel's Law, which is the expression of the Lord's revelation of himself and his will for man. These particular verses focus on the wisdom transmitted through the Law “Your command has made me wiser than my enemies.”

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Gospel: Luke 4:16-30

Jesus came to Nazareth, where he had grown up,
and went according to his custom
into the synagogue on the sabbath day.
He stood up to read and was handed a scroll of the prophet Isaiah.
He unrolled the scroll and found the passage where it was written:

The Spirit of the Lord is upon me,
because he has anointed me
to bring glad tidings to the poor.
He has sent me to proclaim liberty to captives
and recovery of sight to the blind,
to let the oppressed go free,
and to proclaim a year acceptable to the Lord.

Rolling up the scroll,
he handed it back to the attendant and sat down,
and the eyes of all in the synagogue looked intently at him.
He said to them,
“Today this Scripture passage is fulfilled in your hearing.”
And all spoke highly of him
and were amazed at the gracious words that came from his mouth.
They also asked, “Is this not the son of Joseph?”
He said to them, “Surely you will quote me this proverb,
‘Physician, cure yourself,’ and say, ‘Do here in your native place
the things that we heard were done in Capernaum.’”
And he said,
“Amen, I say to you, no prophet is accepted in his own native place.
Indeed, I tell you,
there were many widows in Israel in the days of Elijah
when the sky was closed for three and a half years
and a severe famine spread over the entire land.
It was to none of these that Elijah was sent,
but only to a widow in Zarephath in the land of Sidon.
Again, there were many lepers in Israel
during the time of Elisha the prophet;
yet not one of them was cleansed, but only Naaman the Syrian.”
When the people in the synagogue heard this,
they were all filled with fury.
They rose up, drove him out of the town,
and led him to the brow of the hill
on which their town had been built, to hurl him down headlong.
But he passed through the midst of them and went away.
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Commentary on Lk 4:16-30

In this passage from St. Luke’s Gospel we find the Lord back in his home town of Nazareth. He reads from the Book of the Prophet Isaiah (Isaiah 61:1-2) and then tells those present that he has come to fulfill the oracle he proclaimed (“he has anointed me to bring glad tidings to the poor. He has sent me to proclaim liberty to captives and recovery of sight to the blind”). These were clear references to the miraculous works he had already performed in other parts of the country. The Lord saw that they were expectation that he would perform signs there as well but the lack of faith would prevent him. Those congregated knew him form boyhood and did not believe he was the Messiah or even a prophet.

In response to this unbelief, Jesus brought out two examples from the stories about the Prophets that demonstrated that those unworthy of God’s grace were ignored in favor of more worthy subjects. This caused the wholesale uprising against him and he left them. In the eyes of those former friends and neighbors, Jesus had committed blasphemy, punishable by death. But, because they were uncertain given the power and authority they had witnessed, none dared lay a hand on him. “He passed though the midst of them and went away.”

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Reflection:

The episode in Jesus’ ministry we see depicted in St. Luke’s Gospel when Jesus goes to the place were he grew up is a foretaste of where his mission will lead him. He comes home, not to a hero’s welcome, but to anger and near tragedy. The story is analogous to a common business cliché that defines an “expert” as someone who comes from out of town and carries a brief case. The implication is that a person who is in your midst cannot be an “expert,” that level of knowledge must reside outside the local area.

The situation in Nazareth, on a human level, was understandable. The Son of Mary and Joseph returns home. Rumor of his exploits may have reached them. He had become a Rabbi, a teacher of the faith. He wandered around (consorting with all kinds of people) and was now coming back to his friends and neighbors. We can imagine some of the men (and women) of Nazareth talking to each other before he arrived. “He’d better not try to put on airs around us. We know him and his family.”

When he is invited to speak at the Synagogue he tells them that the boy they watched grow up and the young man who had learned the carpenter trade at the elbow of Joseph, was a great prophet – even quoting from Isaiah at them – like he was something special. They were sorry for Joseph and Mary but he had to be stopped so they took him out of town with the idea of killing him for his blasphemy. It was permitted, in fact it was their obligation, probably condoned and encouraged by the local Rabbi.

But there was something else at work. The words he spoke and the way he said them – this was different. Never mind that they had heard the book of Isaiah before. Others had always used future tense –looking forward to the coming of the Messiah. Jesus taught with authority, as if the Prophet had come back to life in him, making the words real and present. It stirred them inside. It frightened them. While their rational minds said “We know this young man.” In the backs of their minds the truth was screaming at them – here is something new, the likes of which have never been seen before. And they stopped what they were doing, staring at him in fear and hesitation. Seeing this reaction, Jesus pushed through them without resistance and left the area. No doubt he was saddened by the reaction but probably not surprised.

For us, this reaction of those who knew Jesus is seen as the greatest lost opportunity of all time. Yet don’t we find in ourselves that same incredulous rejection of Christ’s presence in those around us? Don’t we often fail to see the Lord present in those we encounter; especially members of our own families?

The lesson we receive today from St. Luke’s Gospel is that we must be constantly vigilant, looking for the Lord not just in prayer, not just in the sacraments, but In the people we meet. We must listen for the Word of God at all times and in all peoples because we do not know the hour or the day of his coming.

Pax

[i] ALTRE
[ii] The picture is “Jews in the Synagogue“ by Rembrandt Harmenszoon van Rijn, c. 1640s
[iii] The readings are taken from the New American Bible with the exception of the Psalm and its response which were developed by the International Committee for English in Liturgy (ICEL). This re-publication is not authorized by USCCB and is for private use only.

Twenty Second Sunday in Ordinary Time

Twenty Second Sunday in Ordinary Time

Readings for Twenty-second Sunday in Ordinary Time[i][ii]
Readings from the Jerusalem Bible

Readings and Commentary:[iii]

Reading 1: Sirach 3:17-18, 20, 28-29

My child, conduct your affairs with humility,
and you will be loved more than a giver of gifts.
Humble yourself the more, the greater you are,
and you will find favor with God.
What is too sublime for you, seek not,
into things beyond your strength search not.
The mind of a sage appreciates proverbs,
and an attentive ear is the joy of the wise.
Water quenches a flaming fire,
and alms atone for sins.
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Commentary on Sir 3:17-18, 20, 28-29

Jesus, son of Eleazar, son of Sirach, the author of this book provides a list of “Wisdom Sayings”. The haughty attitude of unworthy children gives the author a vehicle to extol the virtue of humility. He points these exhortations specifically at Hellenistic philosophers (“What is too sublime for you, seek not…”) who attempt to bring God to the level of mankind, reproaching them for trying to apply human logic to things of faith. The son of Eleazar moves in the final verses into the virtue of Almsgiving. He identifies this means of atonement as giving to the traditional poor of the Old Testament – the orphan, the widow, and the poor (Deuteronomy 24:14-18).

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Responsorial Psalm: Psalm 68:4-5, 6-7, 10-11

R. (cf. 11b) God, in your goodness, you have made a home for the poor.

The just rejoice and exult before God;
they are glad and rejoice.
Sing to God, chant praise to his name;
whose name is the LORD.
R. God, in your goodness, you have made a home for the poor.

The father of orphans and the defender of widows
is God in his holy dwelling.
God gives a home to the forsaken;
he leads forth prisoners to prosperity.
R. God, in your goodness, you have made a home for the poor.

A bountiful rain you showered down, O God, upon your inheritance;
you restored the land when it languished;
your flock settled in it;
in your goodness, O God, you provided it for the needy.
R. God, in your goodness, you have made a home for the poor.
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Commentary on Ps 68:4-5, 6-7, 10-11

Psalm 68 gives thanks to God for his saving works. In its historical context, the reference to the homeless and prisoners refers to the Diaspora; we see it having a broader connotation. The psalmist sings of God’s special attention to the poor to whom the Lord has provided a home and sustenance.

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Reading II: Hebrews 12:18-19, 22-24a

Brothers and sisters:
You have not approached that which could be touched
and a blazing fire and gloomy darkness
and storm and a trumpet blast
and a voice speaking words such that those who heard
begged that no message be further addressed to them.
No, you have approached Mount Zion
and the city of the living God, the heavenly Jerusalem,
and countless angels in festal gathering,
and the assembly of the firstborn enrolled in heaven,
and God the judge of all,
and the spirits of the just made perfect,
and Jesus, the mediator of a new covenant,
and the sprinkled blood that speaks more eloquently than that of Abel.
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Commentary on Heb 12:18-19, 22-24a

“This remarkably beautiful passage contrasts two great assemblies of people: (and Covenants) that of the Israelites gathered at Mount Sinai for the sealing of the old covenant and the promulgation of the Mosaic law [taken from Exodus 19:12-14,16-19], and that of the followers of Jesus gathered at Mount Zion, the heavenly Jerusalem, the assembly of the new covenant. This latter scene, marked by the presence of countless angels and of Jesus with his redeeming blood, is reminiscent of the celestial liturgies of the Book of Revelation.” [iv]

“The last mentioned reality of the heavenly sanctuary is that which has opened it to the faithful, the sacrifice of Jesus. The Blood of Able cried out for vengeance (Genesis 4:10) that of Jesus brings forgiveness and access to God (Hebrews 10:19).”[v](also Colossians 1:20)

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Gospel: Luke 14:1, 7-14

On a sabbath Jesus went to dine
at the home of one of the leading Pharisees,
and the people there were observing him carefully.

He told a parable to those who had been invited,
noticing how they were choosing the places of honor at the table.
“When you are invited by someone to a wedding banquet,
do not recline at table in the place of honor.
A more distinguished guest than you may have been invited by him,
and the host who invited both of you may approach you and say,
‘Give your place to this man,’
and then you would proceed with embarrassment
to take the lowest place.
Rather, when you are invited,
go and take the lowest place
so that when the host comes to you he may say,
‘My friend, move up to a higher position.’
Then you will enjoy the esteem of your companions at the table.
For every one who exalts himself will be humbled,
but the one who humbles himself will be exalted.”
Then he said to the host who invited him,
“When you hold a lunch or a dinner,
do not invite your friends or your brothers
or your relatives or your wealthy neighbors,
in case they may invite you back and you have repayment.
Rather, when you hold a banquet,
invite the poor, the crippled, the lame, the blind;
blessed indeed will you be because of their inability to repay you.
For you will be repaid at the resurrection of the righteous.”
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Commentary on Lk 14:1, 7-14

In this passage from Luke’s Gospel (see also Matthew 22:1-10) the virtue of humility is exhorted in an allegorical parable that depicts the messianic banquet. He first speaks of the charism of humility using the example of a feast (just like the one to which he was invited) saying that one should assume the lowly station and be invited up, rather than assuming the higher station and being dismissed. He then turns his attention to the gathering itself, telling the Pharisee who had invited him that his efforts should not be to the rich who might repay him in kind, but for the poor, the cripple and the lame who needed his service. In this way God’s purpose would be satisfied.

The entire story places emphasis on first the invitation of the Hebrew people and then the broadened invitation expressed in the story. When those first invited (the Hebrews) rejected Christ’s invitation to revelation, his message was expanded to include all peoples. The joined imagery of the banquet and the invitation recall that similar invitation extended in Isaiah 25:6-10a.

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Reflection:

How easy living the life God intends for us would be if all of the rules by which we, as Christians, are required to conduct ourselves were as simple as the Ten Commandments. That list of ten cardinal laws is nicely black and white. Love God (keep him first) is a bit tough at times but once we get beyond the rules about the Sabbath there is simply a list of things we may not do. Sure, sometimes in our daily lives it is difficult not to lie, but we can generally rationalize little white lies and telling a whopper lands us in the confessional with a clear cut violation of our most direct set of behavioral requirements.

What Jesus throws us today (supported we must add by Sirach) is one of those very difficult “gray requirements”. We call them gray because there is a scale when it comes to measuring humility. On one end of the scale there is complete lack of humility, easily identified as pride or arrogance. It is obvious to the observer that a person exhibiting these traits has fallen into the sin of pride. At the other end of that spectrum is the one who is completely self-effacing. The person with no sense of self worth, self esteem or appreciation for God’s gifts poured out abundantly on all of us. That person likely suffers from what psychologists would call clinical depression and possibly even suicidal tendencies; again easily identified as sin.

Most of us sit somewhere in between these two extremes struggling valiantly to appreciate the great love God has for us and at the same time, not feeling prideful over our great good fortune in having discovered the love of God and Christ in our faith. We fight against the secular message of the New Age philosophers who would have us so filled with pride that Dives (the rich man who wanted a drink from Lazarus in Luke 16:19ff) would see us as arrogant. We are told that our children need to be self confident and have high self esteem and we ask ourselves; how much is good?

How do we measure ourselves on that scale? Clearly the Lord values humility but at what point does humility become servile to the point of allowing sin out of timidity? We must balance our humility with a single measure, love. If we ask ourselves; at what point am I called to love myself as much as I love the poor? At what point am I to honor God’s creation of me as much as offering that self to the person who would destroy me as sacrifice? The Church, after all calls those who seek martyrdom sinners. We must though love of God and love of others find that balance in ourselves so that we please God with both our humility and our praise and thanksgiving for his gifts.

Alas, all of God’s commandments are not easy and today we are reminded of our need for humility and the difficulty we face in finding balance along that scale. May we always err on the side of loving the Lord too much and in doing so be invited forward, not pushed back.

Pax

[i] ALTRE
[ii] The picture used today is “Supper in the House of Simon Pharisee” by Moretto da Brescia, 1550-54
[iii] The readings are taken from the New American Bible with the exception of the Psalm and its response which were developed by the International Committee for English in Liturgy (ICEL). This re-publication is not authorized by USCCB and is for private use only.
[iv] NAB Footnote for Hebrews 12:18

[v] Jerome Biblical Commentary, Prentice Hall, Inc., © 1968, 61:68, pp 402

Memorial of Saint Augustine,

Memorial of Saint Augustine, Bishop, Doctor
(Saturday of the Twenty-first Week in Ordinary Time)

Alternate Proper for the Memorial of St. Augustine

Readings for Saturday of the Twenty-first Week in Ordinary Time[i][ii]
Readings from the Jerusalem Bible

Readings and Commentary:[iii]

Reading 1: 1 Corinthians 1:26-31

Consider your own calling, brothers and sisters.
Not many of you were wise by human standards,
not many were powerful,
not many were of noble birth.
Rather, God chose the foolish of the world to shame the wise,
and God chose the weak of the world to shame the strong,
and God chose the lowly and despised of the world,
those who count for nothing,
to reduce to nothing those who are something,
so that no human being might boast before God.
It is due to him that you are in Christ Jesus,
who became for us wisdom from God,
as well as righteousness, sanctification, and redemption,
so that, as it is written,
Whoever boasts, should boast in the Lord.
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Commentary on 1 Cor 1:26-31

St. Paul continues his attack on “worldly wisdom” by pointing to the community that is comprised of all stratus of society. He points out that all are called to the same Lord and that wisdom that is Jesus (“…who became for us wisdom from God”) and are made righteous, sanctified, and redeemed in Him. It is for this reason that the only boast a Christian should make is in God. The evangelist does so paraphrasing Jeremiah 9:23.

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Responsorial Psalm: Psalm 33:12-13, 18-19, 20-21

R. (12) Blessed the people the Lord has chosen to be his own.

Blessed the nation whose God is the Lord,
the people he has chosen for his own inheritance.
From heaven the Lord looks down;
he sees all mankind.
R. Blessed the people the Lord has chosen to be his own.

But see, the eyes of the Lord are upon those who fear him,
upon those who hope for his kindness,
To deliver them from death
and preserve them in spite of famine.
R. Blessed the people the Lord has chosen to be his own.

Our soul waits for the Lord,
who is our help and our shield,
For in him our hearts rejoice;
in his holy name we trust.
R. Blessed the people the Lord has chosen to be his own.
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Commentary on Ps 33:12-13, 18-19, 20-21

Psalm 33 is a hymn of praise in which God as creator is celebrated. In this selection the just are invited to share the Lord’s salvation and are promised his protection. The psalm rejoices in the active help God gives to his chosen people.

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Gospel: Matthew 25:14-30

Jesus told his disciples this parable:
“A man going on a journey
called in his servants and entrusted his possessions to them.
To one he gave five talents; to another, two; to a third, one–
to each according to his ability.
Then he went away.
Immediately the one who received five talents went and traded with them,
and made another five.
Likewise, the one who received two made another two.
But the man who received one went off and dug a hole in the ground
and buried his master’s money.
After a long time
the master of those servants came back and settled accounts with them.
The one who had received five talents
came forward bringing the additional five.
He said, ‘Master, you gave me five talents.
See, I have made five more.’
His master said to him, ‘Well done, my good and faithful servant.
Since you were faithful in small matters,
I will give you great responsibilities.
Come, share your master’s joy.’
Then the one who had received two talents also came forward and said,
‘Master, you gave me two talents.
See, I have made two more.’
His master said to him, ‘Well done, my good and faithful servant.
Since you were faithful in small matters,
I will give you great responsibilities.
Come, share your master’s joy.’
Then the one who had received the one talent came forward and said,
‘Master, I knew you were a demanding person,
harvesting where you did not plant
and gathering where you did not scatter;
so out of fear I went off and buried your talent in the ground.
Here it is back.’
His master said to him in reply, ‘You wicked, lazy servant!
So you knew that I harvest where I did not plant
and gather where I did not scatter?
Should you not then have put my money in the bank
so that I could have got it back with interest on my return?
Now then! Take the talent from him and give it to the one with ten.
For to everyone who has,
more will be given and he will grow rich;
but from the one who has not,
even what he has will be taken away.
And throw this useless servant into the darkness outside,
where there will be wailing and grinding of teeth.’”
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Commentary on Mt 25:14-30

The parable of the Talents comes to us as part of Jesus’ dialog about being prepared and vigilant. It combines two different but connected logions or morals/teaching points; the first is to use the gifts God has given for the benefit of God who is represented by the “Master” in the parable. The second continues the theme of vigilance. This parable, directed at the disciples, exhorts his servants to use the gifts God has given them to the fullest for the benefit of others (as well as God). It is an exclamation point to Jesus earlier statement “those to whom much is given, even more will be expected.”

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Reflection:

Have you ever done something that you think is really spectacular and it seemed that no one noticed or appreciated your effort? Have you ever been asked to do something very difficult and, in spite or the obstacles accomplished that task but the person who assigned it didn’t even say thanks, let alone praise you for your work? It is only natural that we take pride in our work or study. Success in tasks set before us motivates us and invigorates us. So it stands to reason that when we do something we feel deserves recognition and it goes unrecognized we become unmotivated less apt to extend the same effort the next time.

What was described above is a pretty typical of what most secular literature would say about motivating people in the work place or in an educational setting. If you want someone to really maximize the use of their abilities, praise them publicly when they succeed using behaviors you wish to encourage (and chastise privately those you want to discourage).

For the Christian, praise of effort should not be required. In fact praising ones abilities is like telling a sunset what great color it has. The sunset is a reflection of the beauty of God’s creation. Likewise, for us as faithful members of a faith community dedicated to following Jesus who is the Christ, if we are praised for our efforts or abilities, our response should be to thank God for the gifts that made that accomplishment possible. To take pride in such things is like taking pride in our ability to breath air – it is a natural consequence of the life God gave us. Quoting St. Paul “Whoever boasts, should boast in the Lord.”

The Parable of the Talents from St. Matthew’s Gospel takes that idea further. The Lord’s example, because it is being addressed to his disciples, makes it clear that the gifts they have include the gift of Christ’s teachings; of his revelation of the kingdom of God. That gift is meant to be passed on and it is only in that way that it can grow. The knowledge of the incredible love God has for us is not some special, private knowledge or some powerful secret meant to be kept hidden away. It is intended to be passed on and to grow.

And when we do this well, through word or example, we should be carful to give praise where praise is do – to God who first gave the gift to us. Our expectation is that the merciful Lord, like the Master in the Parable will see what we have done and give us His gratitude which is peace and joy beyond all understanding.

Today our message is clear. Through Jesus we have been redeemed and sanctified. We have been given a gift greater that golden talents – the gift of the knowledge of the Kingdom of God and we are charged to see that what was given to us grows and flourishes. By word and example, may we faithfully extend that love and understanding to all we meet.

Pax

[i] ALTRE
[ii] The picture used today is “The Parable of the Talents” by Rembrandt Harmenszoon van Rijn, C. 1652
[iii] The readings are taken from the New American Bible with the exception of the Psalm and its response which were developed by the International Committee for English in Liturgy (ICEL). This re-publication is not authorized by USCCB and is for private use only.

Memorial of Saint Monica

Memorial of Saint Monica
(Friday of the Twenty-first Week in Ordinary Time)

Alternate Proper for the Memorial of St. Monica

Readings for Friday of the Twenty-first Week in Ordinary Time[i][ii]
Readings from the Jerusalem Bible

Readings and Commentary:[iii]

Reading 1: 1 Corinthians 1:17-25

Brothers and sisters:
Christ did not send me to baptize but to preach the Gospel,
and not with the wisdom of human eloquence,
so that the cross of Christ might not be emptied of its meaning.

The message of the cross is foolishness to those who are perishing,
but to us who are being saved it is the power of God.
For it is written:

I will destroy the wisdom of the wise,
and the learning of the learned I will set aside.

Where is the wise one?
Where is the scribe?
Where is the debater of this age?
Has not God made the wisdom of the world foolish?
For since in the wisdom of God
the world did not come to know God through wisdom,
it was the will of God through the foolishness of the proclamation
to save those who have faith.
For Jews demand signs and Greeks look for wisdom,
but we proclaim Christ crucified,
a stumbling block to Jews and foolishness to Gentiles,
but to those who are called, Jews and Greeks alike,
Christ the power of God and the wisdom of God.
For the foolishness of God is wiser than human wisdom,
and the weakness of God is stronger than human strength.
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Commentary on 1 Cor 1:17-25

This passage from St. Paul’s First Letter to the Corinthians begins with an announcement of his own mission – to proclaim the “unvarnished” truth of the Gospel “…not with the wisdom of human eloquence”.

He continues refuting those who point to Christ’s crucifixion as proof of Jesus’ fallibility by saying that faith, graciously given by God allows the Christian to see the victory in what appears to the scoffers to be a defeat (“The message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God.”) St. Paul supports his premise by quoting Isaiah 29:14 attacking the “wisdom of the wise”. He calls Jesus a stumbling block for the Jews (probably because they expected a Royal Messiah taking power like King David) and again foolishness for the rational gentiles (Greeks) who pride themselves in logic – the cross is not logical for a savior.

St. Paul concludes by telling the community “those who were called”, that it is God who acts in them giving them faith (see also Romans 9:16) and that in the face of God’s omnipotence all the wisdom and strength of humanity pales in comparison.

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Responsorial Psalm: Psalm. 33:1-2, 4-5, 10-11

R. (5) The earth is full of the goodness of the Lord.

Exult, you just, in the LORD;
praise from the upright is fitting.
Give thanks to the LORD on the harp;
with the ten-stringed lyre chant his praises.
R. The earth is full of the goodness of the Lord.

For upright is the word of the LORD,
and all his works are trustworthy.
He loves justice and right;
of the kindness of the LORD the earth is full.
R. The earth is full of the goodness of the Lord.

The LORD brings to nought the plans of nations;
he foils the designs of peoples.
But the plan of the LORD stands forever;
the design of his heart, through all generations.
R. The earth is full of the goodness of the Lord.
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Commentary on Ps. 33:1-2, 4-5, 10-11

Psalm 33 is a song of praise and thanksgiving. In this selection the emphasis is on faithfulness to God who has saving power combined with hope, a central component of faith in God.

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Gospel: Matthew 25:1-13

Jesus told his disciples this parable:
“The Kingdom of heaven will be like ten virgins
who took their lamps and went out to meet the bridegroom.
Five of them were foolish and five were wise.
The foolish ones, when taking their lamps,
brought no oil with them,
but the wise brought flasks of oil with their lamps.
Since the bridegroom was long delayed,
they all became drowsy and fell asleep.
At midnight, there was a cry,
‘Behold, the bridegroom! Come out to meet him!’
Then all those virgins got up and trimmed their lamps.
The foolish ones said to the wise,
‘Give us some of your oil,
for our lamps are going out.’
But the wise ones replied,
‘No, for there may not be enough for us and you.
Go instead to the merchants and buy some for yourselves.’
While they went off to buy it,
the bridegroom came
and those who were ready went into the wedding feast with him.
Then the door was locked.
Afterwards the other virgins came and said,
‘Lord, Lord, open the door for us!’
But he said in reply,
‘Amen, I say to you, I do not know you.’
Therefore, stay awake,
for you know neither the day nor the hour.”
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Commentary on Mt 25:1-13

St. Matthew’s Gospel gives us the parable of the Ten Virgins continuing the Gospel theme of preparedness and vigilance (although strictly speaking this parable is about foresight). In this story the idea of vigilance is expanded to include being prepared. The Jewish wedding customs of the time would have dictated a procession [at night] from the house of the bride to the house of the groom. The whole act is symbolic of the coming of the messianic era also portrayed as a wedding in Matthew 9:15, Matthew 22:1-14 and John 3:29. The wise virgins brought oil for their lamps while the foolish ones did not. The oil is interpreted by some scholars to refer to good works.

The overarching symbolism is the lamp of faith (light of the indwelling Holy Spirit) being kept burning with oil (good works). Hence without good works (oil) the lamp will not continue to burn (James 2:17) and the virgins so deprived of light are excluded from the heavenly kingdom.

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Reflection:

"Watch with the heart, watch with faith, watch with love, watch with charity, watch with good works [...]; make ready the lamps, make sure they do not go out [...], renew them with the inner oil of an upright conscience; then shall the Bridegroom enfold you in the embrace of his love and bring you into his banquet room, where your lamp can never be extinguished"
(St Augustine, Sermons, 93)[iv]

Think about what St. Augustine tells us in his sermon. The act of vigilance is not a passive, be-on-guard, attitude it is an active outward facing lifestyle that not only recognizes there is a banquet that must be attended but also understands there is a state of readiness that must be attained. We once more think of an analogy – it is like the athlete who prepares for an event. The athlete does not simply think about the upcoming competition, although that is certainly part of the preparation process. The athlete practices for long periods of time; until the muscles that must be used in competition know, without being mentally told, what they must do.

Similarly, the Christian recognizes that at the end of their earthly lives there will be a banquet, a wedding feast they hope to attend. But the guests at that feast must come be a lighted path and the lamp they must bring must be bright. Clearly, part of the Christian’s preparation for that event is contemplating the joy of the celebration. But we also recognize that total preparation is needed if we are to arrive well prepared for the wedding feast of the lamb.

Our attitudes and actions must act in concert to provide fuel for the lamp of faith. As St. Augustine says; “Watch with the heart, watch with faith, watch with love, watch with charity, watch with good works”. Our whole being must be brought into readiness so our lamps do not dim and go out. Using the analogy of the lamps in outdoor procession – they do not burn long or well unattended, there is wind in the world that would extinguish those lamps, the flame must be protected lest some errant breeze extinguish the lamp just when it is needed.

Alas, all analogy breaks down at some point and the analogy of the athlete breaks down as well. You see, the athlete prepares for an event whose schedule is known. The date and time are set and the athlete knows they have so much time to train. We, on the other hand, do not know the time nor the place when the banquet invitation will be extended. Our prayer today then is that we keep our eyes constantly focused on our preparations. No mater what our health or age, we do not know when we will be called home. We must be ready and ask the Lord to help us as we work to keep our lamps filled.

Pax

[i] ALTRE
[ii] The picture is “Parable of the Wise and Foolish Virgins“ by Hieronymus Francken II, c. 1616
[iii] The readings are taken from the New American Bible with the exception of the Psalm and its response which were developed by the International Committee for English in Liturgy (ICEL). This re-publication is not authorized by USCCB and is for private use only.
[iv] The Navarre Bible, Gospels and Acts, Scepter Publishers, Princeton, NJ, © 2002, pp.189

Thursday of the Twenty-first Week in Ordinary Time

Thursday of the Twenty-first Week in Ordinary Time

Readings for Thursday of the Twenty-First Week in Ordinary Time[i][ii]
Readings from the Jerusalem Bible

Readings and Commentary:[iii]

Reading 1: 1 Corinthians 1:1-9

Paul, called to be an Apostle of Christ Jesus by the will of God,
and Sosthenes our brother,
to the Church of God that is in Corinth,
to you who have been sanctified in Christ Jesus, called to be holy,
with all those everywhere who call upon the name of our Lord Jesus Christ, their Lord and ours.
Grace to you and peace from God our Father
and the Lord Jesus Christ.

I give thanks to my God always on your account
for the grace of God bestowed on you in Christ Jesus,
that in him you were enriched in every way,
with all discourse and all knowledge,
as the testimony to Christ was confirmed among you,
so that you are not lacking in any spiritual gift
as you wait for the revelation of our Lord Jesus Christ.
He will keep you firm to the end,
irreproachable on the day of our Lord Jesus Christ.
God is faithful,
and by him you were called to fellowship with his Son, Jesus Christ our Lord.
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Commentary on 1 Cor 1:1-9

This reading is the beginning of St. Paul’s first letter to the Church he founded in Corinth. News has reached him of some issues with the community that must be addresses as well as some external situations for which guidance must be given. His introduction, emphasizing his own call as Apostle and the call each of the faithful has received, hints at the letter’s purpose.

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Responsorial Psalm: Psalm 145:2-3, 4-5, 6-7

R. (1) I will praise your name for ever, Lord.

Every day will I bless you,
and I will praise your name forever and ever.
Great is the Lord and highly to be praised;
his greatness is unsearchable.
R. I will praise your name for ever, Lord.

Generation after generation praises your works
and proclaims your might.
They speak of the splendor of your glorious majesty
and tell of your wondrous works.
R. I will praise your name for ever, Lord.

They discourse of the power of your terrible deeds
and declare your greatness.
They publish the fame of your abundant goodness
and joyfully sing of your justice.
R. I will praise your name for ever, Lord.
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Commentary on Ps 145:2-3, 4-5, 6-7

Psalm 145 is a hymn of praise. These strophes (because it is in the acrostic form – each verse beginning with a successive letter of the Hebrew alphabet) although loosely assembled, praise God for his mercy and compassion and give thanks for His creation and redemption.

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Gospel: Matthew 24:42-51

Jesus said to his disciples:
“Stay awake!
For you do not know on which day your Lord will come.
Be sure of this:
if the master of the house
had known the hour of night when the thief was coming,
he would have stayed awake
and not let his house be broken into.
So too, you also must be prepared,
for at an hour you do not expect, the Son of Man will come.

“Who, then, is the faithful and prudent servant,
whom the master has put in charge of his household
to distribute to them their food at the proper time?
Blessed is that servant whom his master on his arrival finds doing so.
Amen, I say to you, he will put him in charge of all his property.
But if that wicked servant says to himself, ‘My master is long delayed,’
and begins to beat his fellow servants,
and eat and drink with drunkards,
the servant’s master will come on an unexpected day
and at an unknown hour and will punish him severely
and assign him a place with the hypocrites,
where there will be wailing and grinding of teeth.”
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Commentary on Mt 24:42-51

This discourse from St. Matthew’s Gospel follows his reflections about the end times and the need for vigilance. The Lord speaks to those who follower and especially the leaders of the community he leaves behind as he tells them they will not know the time when they will be called to the Kingdom of Heaven. In the second section he tells his followers that those who are found to be vigilant will be rewarded at the end of all things while those who have fallen away will be punished.

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Homily:

Each day when we say our prayers, we pray for those who have not been vigilant either because they were unwary or because they chose to ignore Christ’s teachings and have fallen into sin. We may even thank God as we pray that we have not fallen into that trap. But, there is a danger, even for the most faithful. That danger is complacence.

Think about the soldier standing guard at a well protected base. Each day he stands guard and each day he is reassured by the strength of the defenses around him. He thinks; “What enemy would be foolish enough to attack such a strong fortress?” As day follows day he goes about his guard duty and becomes less and less vigilant even though he is doing his duty faithfully. Then, when he has come to feel completely safe, the enemy attacks and he is not ready for that assault and falls.

For we, the faithful, this is an apt analogy and one to which the Gospel points. We must never take for granted that, because we love the Lord and do what we think is our best to follow him, the evil one will not find away around our defenses and cause us to fall. He does it every day! He whispers in the ear of the most faithful, tempting them with rewards that on the surface may seem wholesome but are in fact, deadly to the spirit.

How do we avoid this complacence? Each day we must thoroughly inspect our defenses. We must look at our prayer and see that it is not self-serving, condescending, or rationalizing. We must measure our selves against Jesus and the Saints he has sent to inspire us and guide us, seeing always the room for improvement that exists in all but Jesus himself. If we are daily striving to achieve that perfect end, we can never be satisfied with our progress and never take for granted our assumed holiness.

Today we pray that we might never lose our vigilance and in doing so, open the door to the thief.

Pax

[i] ALTRE
[ii] The picture is “Sacrilegious Robbery” by Alessandro Magnasco, 1731
[iii] Text of Readings is taken from the New American Bible, Copyright © Libreria Editrice Vaticana, Excerpts from the English translation of The Roman Missal © 1973, International Committee on English in the Liturgy, Inc. All rights reserved.

Wednesday of the Twenty-First Week in Ordinary Time

Wednesday of the Twenty-First Week in Ordinary Time
Saint Louis of France
Saint Joseph of Calasanz, Priest

Alternate Proper for the Memorial of St. Louis
Alternate Proper for the Memorial of St. Joseph of Calasanz

Readings for Wednesday of the Twenty-First Week in Ordinary Time[i][ii]
Readings from the Jerusalem Bible

Readings and Commentary:[iii]

Reading 1: 2 Thessalonians 3:6-10, 16-18

We instruct you, brothers and sisters,
in the name of our Lord Jesus Christ,
to shun any brother
who walks in a disorderly way
and not according to the tradition they received from us.
For you know how one must imitate us.
For we did not act in a disorderly way among you,
nor did we eat food received free from anyone.
On the contrary, in toil and drudgery, night and day we worked,
so as not to burden any of you.
Not that we do not have the right.
Rather, we wanted to present ourselves as a model for you,
so that you might imitate us.
In fact, when we were with you, we instructed you that
if anyone was unwilling to work, neither should that one eat.

May the Lord of peace himself
give you peace at all times and in every way.
The Lord be with all of you.

This greeting is in my own hand, Paul’s.
This is the sign in every letter; this is how I write.
The grace of our Lord Jesus Christ be with all of you.
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Commentary on 2 Thes 3:6-10, 16-18

St. Paul concludes his second letter to the Church at Thessalonika with instructions on how to deal with members of their community who were “disorderly”. It is likely that this behavior was surfacing because of the forged letter that had surfaced announcing that the Apocalypse was at hand – some of the individuals who believed this may have stopped working and became a drain on the resources of the Church. St. Paul tells the membership to shun these individuals – to shame them into returning to St. Paul’s own teaching. (We note he concludes his letter assuring the recipients that it is from him and written in his own hand.)

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Responsorial Psalm: Psalm 128:1-2, 4-5

R. (1) Blessed are those who fear the Lord.

Blessed are you who fear the Lord,
who walk in his ways!
For you shall eat the fruit of your handiwork;
blessed shall you be, and favored.
R. Blessed are those who fear the Lord.

Behold, thus is the man blessed
who fears the Lord.
The Lord bless you from Zion:
may you see the prosperity of Jerusalem
all the days of your life.
R. Blessed are those who fear the Lord.
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Commentary on Ps 128:1-2, 4-5

Psalm 128 is a song of thanksgiving. It begins here with the typical blessings for following and having faith in the Lord. The faithful shall see the work of their hands prosper.

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Gospel: Matthew 23:27-32

Jesus said,
“Woe to you, scribes and Pharisees, you hypocrites.
You are like whitewashed tombs, which appear beautiful on the outside,
but inside are full of dead men’s bones and every kind of filth.
Even so, on the outside you appear righteous,
but inside you are filled with hypocrisy and evildoing.

“Woe to you, scribes and Pharisees, you hypocrites.
You build the tombs of the prophets
and adorn the memorials of the righteous,
and you say, ‘If we had lived in the days of our ancestors,
we would not have joined them in shedding the prophets’ blood.’
Thus you bear witness against yourselves
that you are the children of those who murdered the prophets;
now fill up what your ancestors measured out!”
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Commentary on Mt 23:27-32

This passage concludes St. Matthew’s treatment of the “Seven Woes” with the final two exhortations against the scribes and Pharisees. In the “Sixth Woe” Jesus derides the leadership for false piety. While their acts of worship would make them seem upright and faith-filled, their interior agendas are sinful. Their professed faith is not echoed with actions – especially with charity.

The “Seventh Woe” attacks the pride of these leaders who engage in pompous piety. “In spite of honoring the slain dead by building their tombs and adorning their memorials, and claiming that they would not have joined in their ancestors' crimes if they had lived in their days, the scribes and Pharisees are true children of their ancestors and are defiantly ordered by Jesus to fill up what those ancestors measured out. This order reflects the Jewish notion that there was an allotted measure of suffering that had to be completed before God's final judgment would take place.”[iv] Theologically, verses 29-32 provide strong support of Maccabeean Purgatory.

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Reflection:

The Gospel causes us to examine the relationship of our external image with our internal core. In Jesus’ on-going criticism of the scribes and Pharisees he chides them for performing acts of worship for the sake of appearance rather than out of true devotion to the Lord. This false piety is pretended so that others in their community will support their image of righteousness and give them credibility in the assembly of the faithful. It is their base of power and the roots of their authority.

When Jesus attacks this characteristic he becomes a real threat to the religious power structure of the region which, while having its administrative authority usurped by the Roman occupiers, still wields great influence. Because it purports to have significant control over the local populations, it can pressure the official government to act (as we see when Jesus is later arrested).

We are forced to consider this question – Why does Jesus attack those who lead the Jewish people? Why does he not instead go after the Romans who are pagan in their beliefs and without question, oppressive to the people? It is because his kingdom is not of this world. He does not concern himself with the Romans because they claim authority in the physical realm while the scribes and Pharisees claim to have authority over the gates to God’s Kingdom. That kingdom is the one over which Jesus is Lord.

This is an important distinction for us because it helps us set our own priorities. What needs to be most important to us in our lives of faith is that part of us which is destined to live eternally with our Father in Heaven, our soul. We must be constantly safe-guarding that element of our being and working to keep it as free of sin as possible. We are called to hold that faith closely to our selves building it up through prayer, the Word, and sacramental graces.

Does this mean that we need not concern ourselves with the physical world around us? Absolutely not! Our internal faith, if it is genuine, will be reflected in all of our actions. St. Paul’s letter to the Thessalonians makes this point precisely. Our preoccupation with things of the next life may not limit us from proclaiming God’s mercy through our works in this one. What we truly believe must color everything we do. What the Lord objected to in the scribes and Pharisees was that their actions that seemed pious while in public worship were not supported by their actions outside that arena. Our true faith will be expressed in all facets of our lives.

Today our prayer is this; that our interior spiritual strength and faith in Jesus will continue to increase and it will shine out, like the light of a flame passes through clear glass, bringing the warmth of Christ to the world.

Pax

[i] ALTRE
[ii] The picture is “Pharisees”, Artist and Date are UNKNOWN
[iii] Text of Readings is taken from the New American Bible, Copyright © Libreria Editrice Vaticana, Excerpts from the English translation of The Roman Missal © 1973, International Committee on English in the Liturgy, Inc. All rights reserved.
[iv] See NAB note on Matthew 23:29-32