Readings for Tuesday of the Fourth Week in Ordinary Time[1][2]
Readings from the Jerusalem Bible
Readings and Commentary:[3]
Reading 1: Hebrews 12:1-4
Brothers and sisters:
Since we are surrounded by so great a cloud of witnesses,
let us rid ourselves of every burden and sin that clings to us
and persevere in running the race that lies before us
while keeping our eyes fixed on Jesus,
the leader and perfecter of faith.
For the sake of the joy that lay before him
Jesus endured the cross, despising its shame,
and has taken his seat at the right of the throne of God.
Consider how he endured such opposition from sinners,
in order that you may not grow weary and lose heart.
In your struggle against sin
you have not yet resisted to the point of shedding blood.
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Commentary on Heb 12:1-4
Hebrews returns to its principle theme in this selection. The author encourages the faithful to redouble their zeal for the faith. It is interesting that the author mentions specifically how the community (cloud of witnesses) strengthens the faith. The reading goes on to place Christ’s passion as a model of steadfastness, encouraging the faithful to resist against all opposition. This resistance, says the author, should include shedding one’s own blood for the faith.
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Responsorial Psalm: Psalm 22:26b-27, 28 and 30, 31-32
R. (see 27b) They will praise you, Lord, who long for you.
I will fulfill my vows before those who fear him.
The lowly shall eat their fill;
they who seek the LORD shall praise him:
"May your hearts be ever merry!"
R. They will praise you, Lord, who long for you.
All the ends of the earth
shall remember and turn to the LORD;
All the families of the nations
shall bow down before him.
To him alone shall bow down
all who sleep in the earth;
Before him shall bend
all who go down into the dust.
R. They will praise you, Lord, who long for you.
And to him my soul shall live;
my descendants shall serve him.
Let the coming generation be told of the LORD
that they may proclaim to a people yet to be born
the justice he has shown.
R. They will praise you, Lord, who long for you.
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Commentary on Ps 22:26b-27, 28 and 30, 31-32
In this song of praise the psalmist gives the response to God’s covenant. It supports the idea from Hebrews 12:1-4 that this act of worship is done in community by the individual. In fact the song presumes a communal worship of God. (“Let the coming generation be told of the Lord that they may proclaim to a people yet to be born the justice he has shown.”)
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Gospel: Mark 5:21-43
When Jesus had crossed again in the boat to the other side,
a large crowd gathered around him, and he stayed close to the sea.
One of the synagogue officials, named Jairus, came forward.
Seeing him he fell at his feet and pleaded earnestly with him, saying,
"My daughter is at the point of death.
Please, come lay your hands on her
that she may get well and live."
He went off with him
and a large crowd followed him.
There was a woman afflicted with hemorrhages for twelve years.
She had suffered greatly at the hands of many doctors
and had spent all that she had.
Yet she was not helped but only grew worse.
She had heard about Jesus and came up behind him in the crowd
and touched his cloak.
She said, "If I but touch his clothes, I shall be cured."
Immediately her flow of blood dried up.
She felt in her body that she was healed of her affliction.
Jesus, aware at once that power had gone out from him,
turned around in the crowd and asked, "Who has touched my clothes?"
But his disciples said to him,
"You see how the crowd is pressing upon you,
and yet you ask, Who touched me?"
And he looked around to see who had done it.
The woman, realizing what had happened to her,
approached in fear and trembling.
She fell down before Jesus and told him the whole truth.
He said to her, "Daughter, your faith has saved you.
Go in peace and be cured of your affliction."
While he was still speaking,
people from the synagogue official's house arrived and said,
"Your daughter has died; why trouble the teacher any longer?"
Disregarding the message that was reported,
Jesus said to the synagogue official,
"Do not be afraid; just have faith."
He did not allow anyone to accompany him inside
except Peter, James, and John, the brother of James.
When they arrived at the house of the synagogue official,
he caught sight of a commotion,
people weeping and wailing loudly.
So he went in and said to them,
"Why this commotion and weeping?
The child is not dead but asleep."
And they ridiculed him.
Then he put them all out.
He took along the child's father and mother
and those who were with him
and entered the room where the child was.
He took the child by the hand and said to her, "Talitha koum"
which means, "Little girl, I say to you, arise!"
The girl, a child of twelve, arose immediately and walked around.
At that they were utterly astounded.
He gave strict orders that no one should know this
and said that she should be given something to eat.
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Commentary on Mk 5:21-43
This selection from Mark’s Gospel begins with Jesus continuing his journey of healing. The passage relates two interwoven examples of the power of faith in healing. First the Synagogue Official’s plea to Jesus to heal his daughter is presented. This is important from the standpoint that it is recognition of Jesus status by the local faith community. An official from the Synagogue would only consult with one widely recognized as an authority in spiritual matters.
On the way to the little girl, a woman with a hemorrhage that had been incurable by local physicians pressed in close and touched his cloak. She was cured and it was as if her faith reached out and touched Jesus unlike the others crowded around because he felt her touch among all the others. He turned and was able to specifically identify her. The Lord’s words to her were; “…your faith has saved you.”
Arriving at the Synagogue Officials house Jairus’ faith was tested a second time as he was informed his daughter had died. Jesus ignored these reports and proceeded to reward Jairus’ faith by bringing his daughter back from death; a sign of his mission to all mankind.
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Reflection:
One of the many rewards of faith in a loving and merciful God is the consolation of Christ in times of grief. The Holy Father, Pope Benedict expresses this much better than I could in his recent encyclical Spe Salvi:
“Indeed, to accept the “other” who suffers, means that I take up his suffering in such a way that it becomes mine also. Because it has now become a shared suffering, though, in which another person is present, this suffering is penetrated by the light of love. The Latin word con-solatio, ‘consolation’, expresses this beautifully. It suggests being with the other in his solitude, so that it ceases to be solitude. “[4]
In simple language, the grief or sorrow we experience, especially at the loss of a loved one, a friend, or even a relationship is indeed the feeling of being alone, deprived of the person whose loss we have suffered. Into this void comes Jesus, his loving hand outstretched, bridging the gap between life and death. In Him we are never alone. It is his consolation that lifts us out of hopelessness and gives us grace to overcome even the greatest of obstacles.
As the Holy Father says, Christ’s consolation is expressed most visibly though his followers (that would be us). Our compassion for those who suffer becomes a miracle in itself. It is not easy to accept another’s suffering though is it? Accepting that burden necessarily means to experience the pain felt by the one who suffers. That pain, we submit, is quantifiable. That is there is only so much to go around and the more who share in that suffering, the less burdensome it becomes to the group within which it is shared. It is Christ’s (con-solatio) consolation – we are no longer alone.
Today as we think about the grief of Jainus, who briefly was stabbed with the pain of losing a daughter, let us remember those who grieve the loss of those they love; husbands, wives, sons and daughters, mothers and fathers, brothers and sisters. May all those who suffer the loss be blessed with Christ’s steadfast presence and our offer to share their suffering so it might be lessened though the consolation and mercy of God.
Pax
[1] ALTRE[2] The picture used today is “Christ Resurrects the Daughter of Jairus” by Friedrich Overbeck 1815
[3] 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.
[4] Spe Salvi, II, 38.
(Monday of the Fourth Week in Ordinary Time)
Alternate Proper for the Memorial of St. John Bosco
Readings for Monday of the Fourth Week in Ordinary Time[1][2]
Readings from the Jerusalem Bible
Readings and Commentary:[3]
Reading 1: Hebrews 11:32-40
Brothers and sisters:
What more shall I say?
I have not time to tell of Gideon, Barak, Samson, Jephthah,
of David and Samuel and the prophets,
who by faith conquered kingdoms,
did what was righteous, obtained the promises;
they closed the mouths of lions, put out raging fires,
escaped the devouring sword;
out of weakness they were made powerful, became strong in battle,
and turned back foreign invaders.
Women received back their dead through resurrection.
Some were tortured and would not accept deliverance,
in order to obtain a better resurrection.
Others endured mockery, scourging, even chains and imprisonment.
They were stoned, sawed in two, put to death at sword’s point;
they went about in skins of sheep or goats,
needy, afflicted, tormented.
The world was not worthy of them.
They wandered about in deserts and on mountains,
in caves and in crevices in the earth.
Yet all these, though approved because of their faith,
did not receive what had been promised.
God had foreseen something better for us,
so that without us they should not be made perfect.
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Commentary on Heb 11:32-40
The Pauline author tells his audience he did not come to proclaim the prophets that he describes as righteous and brave. He explains that while they did what was good in the eyes of God, they did not receive the promise that is made to the followers of Christ. It is only through Christ that the resurrection and salvation may be achieved.
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Responsorial Psalm: Ps 31:20, 21, 22, 23, 24
R. (25) Let your hearts take comfort, all who hope in the Lord.
How great is the goodness, O LORD,
which you have in store for those who fear you,
And which, toward those who take refuge in you,
you show in the sight of the children of men.
R. Let your hearts take comfort, all who hope in the Lord.
You hide them in the shelter of your presence
from the plottings of men;
You screen them within your abode
from the strife of tongues.
R. Let your hearts take comfort, all who hope in the Lord.
Blessed be the LORD whose wondrous mercy
he has shown me in a fortified city.
R. Let your hearts take comfort, all who hope in the Lord.
Once I said in my anguish,
“I am cut off from your sight”;
Yet you heard the sound of my pleading
when I cried out to you.
R. Let your hearts take comfort, all who hope in the Lord.
Love the LORD, all you his faithful ones!
The LORD keeps those who are constant,
but more than requites those who act proudly.
R. Let your hearts take comfort, all who hope in the Lord.
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Commentary on Ps 31:20, 21, 22, 23, 24
The complete psalm is an individual lament. This selection is a song of thankfulness and praise for God whose mercy is boundless and his forgiveness complete.
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Gospel: Mark 5:1-20
Jesus and his disciples came to the other side of the sea,
to the territory of the Gerasenes.
When he got out of the boat,
at once a man from the tombs who had an unclean spirit met him.
The man had been dwelling among the tombs,
and no one could restrain him any longer, even with a chain.
In fact, he had frequently been bound with shackles and chains,
but the chains had been pulled apart by him and the shackles smashed,
and no one was strong enough to subdue him.
Night and day among the tombs and on the hillsides
he was always crying out and bruising himself with stones.
Catching sight of Jesus from a distance,
he ran up and prostrated himself before him,
crying out in a loud voice,
“What have you to do with me, Jesus, Son of the Most High God?
I adjure you by God, do not torment me!”
(He had been saying to him, “Unclean spirit, come out of the man!”)
He asked him, “What is your name?”
He replied, “Legion is my name. There are many of us.”
And he pleaded earnestly with him
not to drive them away from that territory.
Now a large herd of swine was feeding there on the hillside.
And they pleaded with him,
“Send us into the swine. Let us enter them.”
And he let them, and the unclean spirits came out and entered the swine.
The herd of about two thousand rushed down a steep bank into the sea,
where they were drowned.
The swineherds ran away and reported the incident in the town
and throughout the countryside.
And people came out to see what had happened.
As they approached Jesus,
they caught sight of the man who had been possessed by Legion,
sitting there clothed and in his right mind.
And they were seized with fear.
Those who witnessed the incident explained to them what had happened
to the possessed man and to the swine.
Then they began to beg him to leave their district.
As he was getting into the boat,
the man who had been possessed pleaded to remain with him.
But Jesus would not permit him but told him instead,
“Go home to your family and announce to them
all that the Lord in his pity has done for you.”
Then the man went off and began to proclaim in the Decapolis
what Jesus had done for him; and all were amazed.
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Commentary on Mk 5:1-20
We are given St. Mark’s version of Jesus casting out the multitude of demons and sending them into the heard of swine (swine [pigs] being considered unclean animals under Hebrew dietary laws (Leviticus 11:7-8) not only reinforces Jesus’ universal mission but adds a dimension of symbolism). It is important to note that this is a pagan region so what the Lord is doing in helping the man with unclean spirits is ministering to non-Hebrews indicating the breadth of his mission. Also in this story the demon addresses him as “Jesus, Son of the Most High God” a title that identifies him clearly and without equivocation as the Messiah.
“Allegorically (St. Bede, In Marcum): the demoniac represents the Gentile nations saved by Christ. As pagans, they once lived apart from God amid the tombs of dead works, while their sins were performed in service of demons. Through Christ the pagans are at last cleansed and freed from Satan’s domination.”[4]------------------------------------------------------------------------------------------
Reflection:
Perhaps one of the most important statements we are given today may seem anticlimactic. The man whom Jesus had cured asked, pleaded with Jesus to stay with him. Rather than accepting his offer, the Lord sent him back to his own people with the words: “Go home to your family and announce to them all that the Lord in his pity has done for you.”
The message we can take from this incident is that what God does for us, He does out of his great love for us. We do not earn his mercy or his salvation; it is given to us because God has a special love for us. We can think of it as we think of what a good parent does for his or her child. What right do children have to expect all of the good things parents give them? What effort on the part of children causes the parent to lavish their love on them? It is not some merit in the child that causes or entitles the child to this love, rather it is the natural love the parent feels for the life that they, with God’s help and grace, brought into the world.
We have seen children try to do things that please their loving parents. They are eager to please them, especially when they are young. Do we not act the same way toward God our father? Are we not anxious to act in ways that we feel should make that heavenly parent happy? But think of the reward God promises. It is not an allowance or a special treat – it is the grace and peace of Christ. It is the resurrection on the last day. There is nothing we as human being could do to make our selves worthy of so great a prize.
Today let us give thanks to God the loving Father who through his great love for us gave his only Son so that we, who are totally unworthy, might enjoy an eternity with him.
Pax
[1] ALTRE[2] The picture is “Pigs” by Pablo Picasso, c. 1950’s
[3] 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.
[4] Ignatius Catholic Study Bible, © 2010, Ignatius Press, San Francisco, CA. pp.74
Readings for the Fourth Sunday in Ordinary Time[1][2]
Readings from the Jerusalem Bible
Readings and Commentary:[3]
Reading 1: Zephaniah 2:3; 3:12-13
Seek the Lord, all you humble of the earth,
who have observed his law;
seek justice, seek humility;
perhaps you may be sheltered
on the day of the Lord’s anger.
But I will leave as a remnant in your midst
a people humble and lowly,
who shall take refuge in the name of the Lord:
the remnant of Israel.
They shall do no wrong
and speak no lies;
nor shall there be found in their mouths
a deceitful tongue;
they shall pasture and couch their flocks
with none to disturb them.
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Commentary on Zep 2:3; 3:12-13
In this selection the Prophet Zephaniah sends a caution to Jerusalem similar to Amos 1-2, and Isaiah 1:21-26. The leadership must renounce pride and return in humility to the Lord. In this way they will avoid God’s anger (an anger that nearly destroyed Nineveh). Moving forward to the next chapter, the focus is changed from a warning to the promise of salvation. The righteous “remnant” who trust in God are given peace and prosperity as a reward for their humility and obedience to the Lord.
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Responsorial Psalm: Psalm 146:6-7, 8-9, 9-10
R. (Mt 5:3) Blessed the poor in spirit; the kingdom of heaven is theirs!
or:
R. Alleluia.
The Lord keeps faith forever,
secures justice for the oppressed,
gives food to the hungry.
The Lord sets captives free.
R. Blessed the poor in spirit; the kingdom of heaven is theirs!
or:
R. Alleluia.
The Lord gives sight to the blind;
the Lord raises up those who were bowed down.
The Lord loves the just;
the Lord protects strangers.
R. Blessed the poor in spirit; the kingdom of heaven is theirs!
or:
R. Alleluia.
The fatherless and the widow the Lord sustains,
but the way of the wicked he thwarts.
The Lord shall reign forever;
your God, O Zion, through all generations. Alleluia.
R. Blessed the poor in spirit; the kingdom of heaven is theirs!
or:
R. Alleluia.
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Commentary on Ps 146:6-7, 8-9, 9-10
Psalm 146 is from the wisdom tradition. Here we are given a vision of God’s salvation. His saving power (envisioned in the oracle of Isaiah and fulfilled in Jesus the Christ) lifts up the poor and down trodden and heals those afflicted with every sort of malady.
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Reading II: 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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Gospel: Matthew 5:1-12a
When Jesus saw the crowds, he went up the mountain,
and after he had sat down, his disciples came to him.
He began to teach them, saying:
“Blessed are the poor in spirit,
for theirs is the kingdom of heaven.
Blessed are they who mourn,
for they will be comforted.
Blessed are the meek,
for they will inherit the land.
Blessed are they who hunger and thirst for righteousness,
for they will be satisfied.
Blessed are the merciful,
for they will be shown mercy.
Blessed are the clean of heart,
for they will see God.
Blessed are the peacemakers,
for they will be called children of God.
Blessed are they who are persecuted for the sake of righteousness,
for theirs is the kingdom of heaven.
Blessed are you when they insult you and persecute you
and utter every kind of evil against you falsely because of me.
Rejoice and be glad,
for your reward will be great in heaven.”
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Commentary on Mt 5:1-12a
This section of the Sermon on the Mount begins the first of five great discourses in St. Matthew’s Gospel. He begins using a formula common in the Wisdom literature of the Old Testament with “Blessed are the poor in spirit.” This designation identifies those without material resources, completely dependent upon God. (This distinction is for the devout poor). The discourse continues blessing they who mourn, who are meek, who “hunger” for righteousness (to adopt the Lord’s law of love in their hearts), the merciful, the clean of heart (those who are reconciled to God), the peacemakers, the persecuted, and finally those who will be reviled because they profess faith in Christ.
The litany of praises for those to be blessed by the Lord has an overarching theme. It holds up the spiritual strength of complete dependence on God for life, health, and prosperity. St. Matthew captures the strength in that dependence and God’s promise of salvation through the words of the Savior.
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Reflection:
It is said that in ancient times the King of Babylon called his seers and wise men together and asked them to provide him with a statement he could make that would be true at all times and for any occasion. After great deliberation the presented him with the phrase: “This too shall pass.”
It is a fatalistic statement but meets the test of truth. All things eventually pass – except the love and mercy of God. God alone is the exception to that temporal and human truth. In the physical world and among mortal men the statement is accurate. All physical and experiential realities change over time. But at the metaphysical level, God is omnipresent and unchanging. Only our perception of his intent for us and love for us may change.
It is this distinction the Lord makes in the words of the Sermon on the Mount recorded by St. Matthew. When he calls out “Blessed are the poor in spirit, for theirs is the kingdom of heaven.” He offers hope for the hopeless. He reminds them that while their condition of poverty, either physical, emotional, or spiritual may seem a desolate state, God’s mercy will always offer a path to peace in God’s Kingdom. When he says “Blessed are they who mourn, for they will be comforted.” He tells those born down by inconsolable grief that God’s consolation, his never waver presences, is there to support them.
Throughout the Beatitudes the Lord offers the ever present mercy of God for it is Jesus presence among us that confirms the promise that, with faith, all of God’s mercy abounds. There is no situation so difficult or so depressing that by turning to God in faith there is hope and redemption.
Had they know of the One True God, the seers of that ancient Babylonian King would not have given their liege lord the statement they did. Instead they would have told him “God loves us and his mercy has no bounds.” Here at last is a statement that is true for all time and on all occasions.
Pax
[1] ALTRE[2] The picture today is “Sermon on the Mount” by Pietro Annigoni, 1953
[3] 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.
Readings for Saturday of the Third Week In Ordinary Time[1][2]
Readings from the Jerusalem Bible
Readings and Commentary:[3]
Reading 1: Hebrews 11:1-2, 8-19
Faith is the realization of what is hoped for
and evidence of things not seen.
Because of it the ancients were well attested.
By faith Abraham obeyed when he was called to go out to a place
that he was to receive as an inheritance;
he went out, not knowing where he was to go.
By faith he sojourned in the promised land as in a foreign country,
dwelling in tents with Isaac and Jacob, heirs of the same promise;
for he was looking forward to the city with foundations,
whose architect and maker is God.
By faith he received power to generate,
even though he was past the normal age
- and Sarah herself was sterile -
for he thought that the one who had made the promise was trustworthy.
So it was that there came forth from one man,
himself as good as dead,
descendants as numerous as the stars in the sky
and as countless as the sands on the seashore.
All these died in faith.
They did not receive what had been promised
but saw it and greeted it from afar
and acknowledged themselves to be strangers and aliens on earth,
for those who speak thus show that they are seeking a homeland.
If they had been thinking of the land from which they had come,
they would have had opportunity to return.
But now they desire a better homeland, a heavenly one.
Therefore, God is not ashamed to be called their God,
for he has prepared a city for them.
By faith Abraham, when put to the test, offered up Isaac,
and he who had received the promises was ready to offer his only son,
of whom it was said,
Through Isaac descendants shall bear your name.
He reasoned that God was able to raise even from the dead,
and he received Isaac back as a symbol.
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Commentary on Heb 11:1-2, 8-19
The beginning of this reading gives us a classic definition of faith: “Faith is the realization of what is hoped for and evidence of things not seen.” We note that this definition describes what faith does rather than a pure theological description. “Through faith God guarantees the blessings to be hoped for from him, providing evidence in the gift of faith that what he promises will eventually come to pass.[4]” Looking at the translation above it is instructive to look at the same verse as translated in the Jerusalem Bible; “Only faith can guarantee the blessings that we hope for, or prove the existence of the realities that at present remain unseen.” That eloquent statement is followed by a description a few verses later of Abraham’s response to faith and the Lord’s reward, incomplete before Christ and completed by him.
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Responsorial Psalm: Luke 1:69-70, 71-72, 73-75
R. (see 68) Blessed be the Lord the God of Israel; he has come to his people.
He has raised up for us a mighty savior,
born of the house of his servant David.
R. Blessed be the Lord the God of Israel; he has come to his people.
Through his holy prophets he promised of old.
that he would save us from our sins
from the hands of all who hate us.
He promised to show mercy to our fathers
and to remember his holy covenant.
R. Blessed be the Lord the God of Israel; he has come to his people.
This was the oath he swore to our father Abraham:
to set us free from the bonds of our enemies,
free to worship him without fear,
holy and righteous in his sight
all the days of our life.
R. Blessed be the Lord the God of Israel; he has come to his people.
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Commentary on Lk 1:69-70, 71-72, 73-75
This responsorial is taken from the Canticle of Zachariah. Zachariah sings to his new born son, John the Baptist about his role as forerunner to Jesus. He sings to the “Voice”, telling the infant of the Lord fulfilling the promise made to Abraham in this first section of the Canticle.
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Gospel: Mark 4:35-41
On that day, as evening drew on, he (Jesus) said to them,
“Let us cross to the other side.”
Leaving the crowd, they took Jesus with them in the boat just as he was.
And other boats were with him.
A violent squall came up and waves were breaking over the boat,
so that it was already filling up.
Jesus was in the stern, asleep on a cushion.
They woke him and said to him,
“Teacher, do you not care that we are perishing?”
He woke up,
rebuked the wind, and said to the sea, “Quiet! Be still!”
The wind ceased and there was great calm.
Then he asked them, “Why are you terrified?
Do you not yet have faith?”
They were filled with great awe and said to one another,
“Who then is this whom even wind and sea obey?”
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Commentary on Mk 4:35-41
In this passage, Jesus embarks in what is probably a fishing boat with his disciples. A storm comes up and the disciples a afraid. Jesus with a word, “Quiet! Be still!" silences the storm and waters; demonstrating the authority of the Messiah over the elements of the created world. The implication of his next statement is that if the disciples had a mature faith, they could have done the same. The disciples are awed by his power and do not yet have faith to understand its source.
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Reflection:
We are forced to face up to the question the Lord asked the disciples today; “Then he asked them, ‘Why are you terrified? Do you not yet have faith?’” We see the disciples afraid, even though the Lord is with them in the boat. They do not yet fully realize that as long as they have the Lord with them, nothing can hurt them.
It brings us to the realization that fear for our physical selves, while natural, should be the least of our worries. We only have these shells of human form for a short while in the eyes of God (Ps 91;4) but we look forward to an eternity with God the Father in his Heavenly Kingdom.
This miracle of Jesus does more that demonstrate his authority over God’s creation. It reminds us that our faith in Him must put us in a place where we can reach out for the salvation of our souls. If we could not do that, we should indeed be terrified.
It is, however, a hard thing to do. But we have it in us. In Baptism we are given the gift of the Holy Spirit, in Confirmation that gift is sealed and in the Eucharist we receive the Sacred Body and Blood of him who saves us. Those gifts combine to point the way. They are our compass in the storm of life. If the Lord wishes and we have faith he can calm that storm as well and we need not be afraid.
Pax
[1] ALTRE[2] The picture is “Prayer before the Meal” by Adriaen Jansz. van Ostade, 1653
[3] 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.
[4] See NAB footnote on Heb 11:1-40
Priest and Doctor of the Church
(Friday of the Third Week in Ordinary Time)
Alternate Proper for the Memorial of St. Thomas Aquinas
Readings for Friday of the Third Week in Ordinary Time[1][2]
Readings from the Jerusalem Bible
Readings and Commentary:[3]
Reading 1: Hebrews 10:32-39
Remember the days past when, after you had been enlightened,
you endured a great contest of suffering.
At times you were publicly exposed to abuse and affliction;
at other times you associated yourselves with those so treated.
You even joined in the sufferings of those in prison
and joyfully accepted the confiscation of your property,
knowing that you had a better and lasting possession.
Therefore, do not throw away your confidence;
it will have great recompense.
You need endurance to do the will of God and receive what he has promised.
For, after just a brief moment,
he who is to come shall come;
he shall not delay.
But my just one shall live by faith,
and if he draws back I take no pleasure in him.
We are not among those who draw back and perish,
but among those who have faith and will possess life.
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Commentary on Heb 10:32-39
Hebrews continues instructing the faithful in the practical aspects of living the faith they have been given. The author calls on the readers to recall a time of great trial following their baptism into Christ (enlightenment in this context refers to baptism rather than just hearing the Gospel). The author refers to a persecution that was endured and now calls them to persevere. The author quotes the Hebrew Scriptures to support the injunction to remain steadfast starting with a brief introduction from Isaiah 26:20 “after just a brief moment” and continues with support from Habakkuk 2:3-4. (Note the Pauline usage of Hebrews 2:4 in Romans 1:17; Gal 3:11.[4])
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Responsorial Psalm: Psalm 37:3-4, 5-6, 23-24, 39-40
R. (39a) The salvation of the just comes from the Lord.
Trust in the LORD and do good,
that you may dwell in the land and be fed in security.
Take delight in the LORD,
and he will grant you your heart’s requests.
R. The salvation of the just comes from the Lord.
Commit to the LORD your way;
trust in him, and he will act.
He will make justice dawn for you like the light;
bright as the noonday shall be your vindication.
R. The salvation of the just comes from the Lord.
By the LORD are the steps of a man made firm,
and he approves his way.
Though he fall, he does not lie prostrate,
for the hand of the LORD sustains him.
R. The salvation of the just comes from the Lord.
The salvation of the just is from the LORD;
he is their refuge in time of distress.
And the LORD helps them and delivers them;
he delivers them from the wicked and saves them,
because they take refuge in him.
R. The salvation of the just comes from the Lord.
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Commentary on Ps 37:3-4, 5-6, 23-24, 39-40
Psalm 37 is a lament containing the plea to be faithful to God and remain steadfast in the time of adversity. The psalmist sings that the faith of the people will bring them salvation and that the Lord is faithful and intercedes for them against the wicked. Salvation comes from the Lord alone is the common message.
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Gospel: Mark 4:26-34
Jesus said to the crowds:
“This is how it is with the Kingdom of God;
it is as if a man were to scatter seed on the land
and would sleep and rise night and day
and the seed would sprout and grow,
he knows not how.
Of its own accord the land yields fruit,
first the blade, then the ear, then the full grain in the ear.
And when the grain is ripe, he wields the sickle at once,
for the harvest has come.”
He said,
“To what shall we compare the Kingdom of God,
or what parable can we use for it?
It is like a mustard seed that, when it is sown in the ground,
is the smallest of all the seeds on the earth.
But once it is sown, it springs up and becomes the largest of plants
and puts forth large branches,
so that the birds of the sky can dwell in its shade.”
With many such parables
he spoke the word to them as they were able to understand it.
Without parables he did not speak to them,
but to his own disciples he explained everything in private.
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Commentary on Mk 4:26-34
We are given two parables from the Gospel of St. Mark. The first is unique to Mark’s Gospel and follows the parable of the Sower we were given earlier this week. The mystery of the seed is analogous to Jesus’ own ministry which starts as a seed but grows to encompass the world.
The second parable, the parable of the Mustard Seed, echo’s the vision of the Kingdom of God described in Ezekiel 17:23; 31:6 with the image of the Kingdom of God providing a resting place for all as the giant cedars of Lebanon do for the birds.
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Reflection:
If we look to the leaders of the Church to be responsible for evangelizing the world and excuse ourselves because “it’s not our job and we’re too busy”, we have missed the point of the Lord completely. If that was our attitude, when the word of God first came to us we should have covered our ears and started mumbling nonsense words like a child. Every one who hears the word of God and listens to it is handed grace which, to have its potential realized, must be passed on.
Does that mean that we are called to stand on street corners calling out to passers by to “repent and turn to the Gospel”? In most cases, no (there are, however, some who feel compelled to do just that). We are, however, required to live our faith as best we can. That means applying the values we profess to believe in. Minimally it means loving God and neighbor, and even that is difficult at times for many.
The parables of the mustard seed and the sower are of critical importance to us. They tell us that we do not come to the faith simply to have it give us comfort or consolation (although it does). The parables tell us that the treasure contained in the “Word” must not be taken to our hearts like a comfort pillow and hugged closely never to be released (although at times we certainly need to treat our faith just that way).
Jesus makes it clear that what we are given is to be shared. Our very lives are a gift from God, how can we be so selfish as to think only that this word of salvation should be kept like some secret. No, our actions, all of our actions, should proclaim God’s praise. And when we complete our day’s tasks and reflect back on what we have accomplished we must ask if what we did accomplished what God would have intended.
As we have said before – the beauty of the parables of the sower and the mustard seed is that we are both the seed and the sower. These images compel us move forward with our faith, not passively accept what God sends to us. We are called to be active participants in God’s Kingdom on earth, there will be time enough for rest in the Kingdom of Heaven.
Pax
[1] ALTRE[2] The picture is “Mustard Tree in the Mist” Photographer and Date are UNKNOWN
[3] 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.
[4] See NAB footnote on Hebrews 10:37-38
Saint Angela Merici, Virgin
Alternate Proper for the Memorial of St. Angela Merici
Readings for Thursday of the Third Week in Ordinary Time[1][2]
Readings from the Jerusalem Bible
Readings and Commentary:[3]
Reading 1: Hebrews 10:19-25
Brothers and sisters:
Since through the Blood of Jesus
we have confidence of entrance into the sanctuary
by the new and living way he opened for us through the veil,
that is, his flesh,
and since we have “a great priest over the house of God,”
let us approach with a sincere heart and in absolute trust,
with our hearts sprinkled clean from an evil conscience
and our bodies washed in pure water.
Let us hold unwaveringly to our confession that gives us hope,
for he who made the promise is trustworthy.
We must consider how to rouse one another to love and good works.
We should not stay away from our assembly,
as is the custom of some, but encourage one another,
and this all the more as you see the day drawing near.
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Commentary on Heb 10:19-25
This selection begins a discourse on the practical consequences for the Christian that flow from the earlier reflection on the High Priesthood of Jesus and the sacrifice the Lord makes contrasted with the levitical sacrifices of the Hebrew Priests. In Christ the faithful have direct access to God, differentiating from the barrier veils that separate the Jews from the sanctuary. Christ is the eternal High Priest “a great priest over the house of God.”
The Christian is enjoined to approach the Lord with sincerity of faith having been made a new creation in their Baptism “hearts sprinkled clean from an evil conscience”. The faithful are encouraged to be steadfast in hope and unified, encouraging each other to “love and good works”. There is an urgent tone to this exhortation as reference is made to the return of Christ in the parousia (“and this all the more as you see the day drawing near” see also 1 Thessalonians 4:13-18).
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Responsorial Psalm: Psalm 24:1-2, 3-4ab, 5-6
R. (see 6) Lord, this is the people that longs to see your face.
The LORD’s are the earth and its fullness;
the world and those who dwell in it.
For he founded it upon the seas
and established it upon the rivers.
R. Lord, this is the people that longs to see your face.
Who can ascend the mountain of the LORD?
or who may stand in his holy place?
He whose hands are sinless, whose heart is clean,
who desires not what is vain.
R. Lord, this is the people that longs to see your face.
He shall receive a blessing from the LORD,
a reward from God his savior.
Such is the race that seeks for him,
that seeks the face of the God of Jacob.
R. Lord, this is the people that longs to see your face.
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Commentary on Ps 24:1-2, 3-4ab, 5-6
This is part of a hymn of entrance, sung as the Arc of the Covenant was brought into the Temple followed by the faithful. Once again in this song we find a reference borrowed by St. John’s Revelation (Revelations 14:5) and an image created in the Letter to the Hebrews (10:22) . Who are the ones allowed full access to God?
The psalm selection focuses on the character of the one who worthily seeks God and the one who is worthy to come into God’s kingdom and stand before him. We are answered; “He whose hands are sinless, whose heart is clean, who desires not what is vain.”
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Gospel: Mark 4:21-25
Jesus said to his disciples,
“Is a lamp brought in to be placed under a bushel basket
or under a bed,
and not to be placed on a lampstand?
For there is nothing hidden except to be made visible;
nothing is secret except to come to light.
Anyone who has ears to hear ought to hear.”
He also told them, “Take care what you hear.
The measure with which you measure will be measured out to you,
and still more will be given to you.
To the one who has, more will be given;
from the one who has not, even what he has will be taken away.
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Commentary on Mk 4:21-25
Jesus continues his private talk with his disciples, explaining the parables he had used when speaking to the crowds from the boat. The description of the lamp placed high so that all can benefit from the light continues the description of the seed that fell on fertile ground in the parable of the “Sower.” It therefore takes the character of a description of the duties of those who hear the word and have it take root in them.
The second part of the reading speaks of “The measure”. Again this refers to his disciples who are given the gift of the word. In them the word will grow. The Lord understands that one of their number will fall “…from the one who has not, even what he has will be taken away."
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Homily:
We picture the scene once more. Jesus is sitting on the shore with his disciples after having spent much of the day teaching from a boat so the people could hear. His disciples are gathered around him, listening intently as the Lord explains the parts of his parables that were difficult for them to understand. He had used the parable of the “Sower” and had just finished his explanation that the seed that fell on fertile ground represented those who heard his word and had it take root in them. We pray we are among that number, don’t we.
He continues his explanation now, telling his disciples that the “Word” they are given is not private or secret knowledge. He has not given it to them so they alone can find peace and happiness in their own salvation. No, he asks them the rhetorical question; "Is a lamp brought in to be placed under a bushel basket or under a bed, and not to be placed on a lampstand?” Their duty is to take their understanding into the world – to give it away. There is a resonance in this action. The more they give away their knowledge of the Kingdom of God, the love the father has for us, the greater that knowledge and understanding grows in them. He tells them to listen closely “Take care what you hear.” Each word from the Lord’s lips is precious, it carries life and hope.
Give it away, he tells them, like light from the lamp, let it illuminate all dark places. And the wonder of it, the light will be reflected back and grow and become brighter until it lights up the whole world. And even as he tells them how they will be filled up, perhaps his eyes rest ever so briefly on Judas Iscariot, the Zealot, and he is reminded that not all who hear will understand and even the little wisdom that is imparted will be taken away.
For us, we who have heard the word of love poured out from the Father through his Son, the injunction of Jesus comes to us clearly. We, like his disciples, have been given the gift of faith. Our faith is not a private thing. It is not a secret to be kept or a gift to be hidden. It is for the world, this Word we are given. Today we are reminded once more that we must live that word and speak that word so that all who hear us are bathed in the light of it. This is our great mission and we are also reminded that as we give away what we have, it will come back to us magnified and fill us up as well.
Pax
[1] ALTRE[2] The picture today is “Old Woman with a Candle” by Gerrit Dou, 1661 [3] 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.
Bishops
Alternate Proper for the Memorial of Sts. Timothy and Titus
Readings for the Memorial of Sts. Timothy and Titus[1][2]
Readings from the Jerusalem Bible
Readings and Commentary:[3]
Reading 1: 2 Timothy 1:1-8
Paul, an Apostle of Christ Jesus by the will of God
for the promise of life in Christ Jesus,
to Timothy, my dear child:
grace, mercy, and peace from God the Father
and Christ Jesus our Lord.
I am grateful to God,
whom I worship with a clear conscience as my ancestors did,
as I remember you constantly in my prayers, night and day.
I yearn to see you again, recalling your tears,
so that I may be filled with joy,
as I recall your sincere faith
that first lived in your grandmother Lois
and in your mother Eunice
and that I am confident lives also in you.
For this reason, I remind you to stir into flame
the gift of God that you have through the imposition of my hands.
For God did not give us a spirit of cowardice
but rather of power and love and self-control.
So do not be ashamed of your testimony to our Lord,
nor of me, a prisoner for his sake;
but bear your share of hardship for the Gospel
with the strength that comes from God.
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Commentary on 2 Tm 1:1-8
St. Paul writes to one of his key disciples, St. Timothy, from Rome where he is a prisoner. It is clear that the affection between the two of them is strong as Paul reminds him of his installation as Bishop (‘…the gift of God that you have through the imposition of my hands”). Paul encourages Timothy to remain strong and faithful to the Gospel, even in the face of opposition.
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Or: Titus 1:1-5
Paul, a slave of God and Apostle of Jesus Christ
for the sake of the faith of God’s chosen ones
and the recognition of religious truth,
in the hope of eternal life
that God, who does not lie, promised before time began,
who indeed at the proper time revealed his word
in the proclamation with which I was entrusted
by the command of God our savior,
to Titus, my true child in our common faith:
grace and peace from God the Father and Christ Jesus our savior.
For this reason I left you in Crete
so that you might set right what remains to be done
and appoint presbyters in every town, as I directed you.
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Commentary on Ti 1:1-5
This selection is the introduction to St. Paul’s letter to Titus. In the second paragraph he lets us know what Titus’ mission is – to form the Church on Crete (which according to the best scholarship, Paul himself never visited.).
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Responsorial Psalm: Psalm 96:1-2a, 2b-3, 7-8a, 10
R. (3) Proclaim God's marvelous deeds to all the nations.
Sing to the Lord a new song;
sing to the Lord, all you lands.
Sing to the Lord; bless his name.
R. Proclaim God's marvelous deeds to all the nations.
Announce his salvation, day after day.
Tell his glory among the nations;
among all peoples, his wondrous deeds.
R. Proclaim God's marvelous deeds to all the nations.
Give to the Lord, you families of nations,
give to the Lord glory and praise;
give to the Lord the glory due his name!
R. Proclaim God's marvelous deeds to all the nations.
Say among the nations: The Lord is king.
He has made the world firm, not to be moved;
he governs the peoples with equity.
R. Proclaim God's marvelous deeds to all the nations.
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Commentary on Ps 96:1-2a, 2b-3, 7-8a, 10
“Announce his salvation, day after day.” This song of praise to the Lord invites all humanity to participate in God’s salvation. “This psalm has numerous verbal and thematic contacts with Isaiah Chapters 40-55, as does Psalm 98. Another version of the psalm is 1 Chronicles 16:23-33.”[4]
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Gospel: Mark 4:1-20
On another occasion, Jesus began to teach by the sea.
A very large crowd gathered around him
so that he got into a boat on the sea and sat down.
And the whole crowd was beside the sea on land.
And he taught them at length in parables,
and in the course of his instruction he said to them,
“Hear this! A sower went out to sow.
And as he sowed, some seed fell on the path,
and the birds came and ate it up.
Other seed fell on rocky ground where it had little soil.
It sprang up at once because the soil was not deep.
And when the sun rose, it was scorched and it withered for lack of roots.
Some seed fell among thorns, and the thorns grew up and choked it
and it produced no grain.
And some seed fell on rich soil and produced fruit.
It came up and grew and yielded thirty, sixty, and a hundredfold.”
He added, “Whoever has ears to hear ought to hear.”
And when he was alone,
those present along with the Twelve
questioned him about the parables.
He answered them,
“The mystery of the Kingdom of God has been granted to you.
But to those outside everything comes in parables, so that
they may look and see but not perceive,
and hear and listen but not understand,
in order that they may not be converted and be forgiven.”
Jesus said to them, “Do you not understand this parable?
Then how will you understand any of the parables?
The sower sows the word.
These are the ones on the path where the word is sown.
As soon as they hear, Satan comes at once
and takes away the word sown in them.
And these are the ones sown on rocky ground who,
when they hear the word, receive it at once with joy.
But they have no roots; they last only for a time.
Then when tribulation or persecution comes because of the word,
they quickly fall away.
Those sown among thorns are another sort.
They are the people who hear the word,
but worldly anxiety, the lure of riches,
and the craving for other things intrude and choke the word,
and it bears no fruit.
But those sown on rich soil are the ones who hear the word and accept it
and bear fruit thirty and sixty and a hundredfold.”
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Commentary on Mk 4:1-20
St. Mark’s Gospel begins a section of teachings on the Kingdom of God through parables. We note that Jesus is teaching from a boat which would provide a natural amphitheater with the ground sloping to the shore. Here the Lord presents the parable of the “Sower”. As in St. Matthew’s Gospel he follows the unvarnished parable with a deeper explanation to the Disciples.
In the Parable of the Sower from Mark’s Gospel, Jesus uses the rich analogy of the seed (of faith given in Baptism) to show the various courses of faith in human endeavor. Because this selection gives not only the parable but the Lord’s explanation of its meaning the only historical note we will make is that, at that point in history in that region, when planting a field, the seed was sown first and then the field was plowed.
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Reflection:
We pause to consider this; if Jesus ran into vehement resistance to his message, him who is God and speaks with the power and majesty of Father, ran into significant resistance from those claiming to serve God on earth (the scribes and Pharisees), how much more difficult must it have been for those following in his footsteps decades later? The memorial we celebrate today, the feast of Sts. Timothy and Titus, recalls to us these two Christian leaders of the infant Christian faith.
Sts. Timothy and Titus were both consecrated by St. Paul to assist in the work of building up the Christian community in places were Christ’s story was newly spreading. In the case of Titus who was sent to Crete, he was breaking new ground since most scholars agree St. Paul never visited there. We can only guess at the hardships and resistance they endured. In the case of Timothy, we know he was martyred like St. Stephen by being stoned.
The message passed clearly to us today is that if we live our faith in the secular world and, through word and example, attempt to bring others to understand God’s love, we to will meet resistance. Some of this resistance we know about. It is, in most workplaces and schools, forbidden to publicly express our faith. Much of the formal academic community resists violently any reference to our faith except as a “philosophy” to be considered along with others, not seeing it as anything beyond a moral code.
In other circumstances the resistance is much more subtle and, in some ways, more difficult to overcome. We speak of the resistance of our friends and acquaintances. We encounter in some of them the less formal rejection that seems as if they are accepting our message but behind our backs refute it and us as “Jesus freaks” or “Holy Rollers”. A noble title but used derogatorily can undue much of what we attempt.
Today we consider our own circumstances and look to Sts. Titus and Timothy for inspiration and intersession. We also seek the Lord’s help through prayer, remembering that if he faced opposition and hatred from those he loved, we should not expect a more gracious welcome.
Pax
[1] # 520 /#319 (Gospel)[2] The picture is “"Sower with Setting Sun" by Vincent Van Gogh, 1888
[3] 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.
[4] See NAB footnote on Psalm 96
Additional Information about the Feast of the Conversion of St. Paul[1]
Readings for the Feast of the Conversion of Saint Paul[2]
Readings from the Jerusalem Bible
Readings and Commentary:[3]
Reading 1: Acts 22:3-16
Paul addressed the people in these words:
“I am a Jew, born in Tarsus in Cilicia,
but brought up in this city.
At the feet of Gamaliel I was educated strictly in our ancestral law
and was zealous for God, just as all of you are today.
I persecuted this Way to death,
binding both men and women and delivering them to prison.
Even the high priest and the whole council of elders
can testify on my behalf.
For from them I even received letters to the brothers
and set out for Damascus to bring back to Jerusalem
in chains for punishment those there as well.
“On that journey as I drew near to Damascus,
about noon a great light from the sky suddenly shone around me.
I fell to the ground and heard a voice saying to me,
‘Saul, Saul, why are you persecuting me?’
I replied, ‘Who are you, sir?’
And he said to me,
‘I am Jesus the Nazorean whom you are persecuting.’
My companions saw the light
but did not hear the voice of the one who spoke to me.
I asked, ‘What shall I do, sir?’
The Lord answered me, ‘Get up and go into Damascus,
and there you will be told about everything
appointed for you to do.’
Since I could see nothing because of the brightness of that light,
I was led by hand by my companions and entered Damascus.
“A certain Ananias, a devout observer of the law,
and highly spoken of by all the Jews who lived there,
came to me and stood there and said,
‘Saul, my brother, regain your sight.’
And at that very moment I regained my sight and saw him.
Then he said,
‘The God of our ancestors designated you to know his will,
to see the Righteous One, and to hear the sound of his voice;
for you will be his witness before all
to what you have seen and heard.
Now, why delay?
Get up and have yourself baptized and your sins washed away,
calling upon his name.’”
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Commentary on Acts 22:3-16
This is the second account given in Acts of Paul’s conversion experience. In this account Paul himself recalls his role in the Hebrew Temple as an enforcer. The reason related for his trip to Damascus was the persecution of Christians whom he was to return to Jerusalem in Chains. By this miraculous event, Saul who is renamed to Paul, becomes a witness to the resurrected Christ and an Apostle.
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Or: Acts 9:1-22
Saul, still breathing murderous threats against the disciples of the Lord,
went to the high priest and asked him
for letters to the synagogues in Damascus, that,
if he should find any men or women who belonged to the Way,
he might bring them back to Jerusalem in chains.
On his journey, as he was nearing Damascus,
a light from the sky suddenly flashed around him.
He fell to the ground and heard a voice saying to him,
“Saul, Saul, why are you persecuting me?”
He said, “Who are you, sir?”
The reply came, “I am Jesus, whom you are persecuting.
Now get up and go into the city and you will be told what you must do.”
The men who were traveling with him stood speechless,
for they heard the voice but could see no one.
Saul got up from the ground,
but when he opened his eyes he could see nothing;
so they led him by the hand and brought him to Damascus.
For three days he was unable to see, and he neither ate nor drank.
There was a disciple in Damascus named Ananias,
and the Lord said to him in a vision, AAnanias.”
He answered, “Here I am, Lord.”
The Lord said to him, “Get up and go to the street called Straight
and ask at the house of Judas for a man from Tarsus named Saul.
He is there praying,
and in a vision he has seen a man named Ananias
come in and lay his hands on him,
that he may regain his sight.”
But Ananias replied,
“Lord, I have heard from many sources about this man,
what evil things he has done to your holy ones in Jerusalem.
And here he has authority from the chief priests
to imprison all who call upon your name.”
But the Lord said to him,
“Go, for this man is a chosen instrument of mine
to carry my name before Gentiles, kings, and children of Israel,
and I will show him what he will have to suffer for my name.”
So Ananias went and entered the house;
laying his hands on him, he said,
“Saul, my brother, the Lord has sent me,
Jesus who appeared to you on the way by which you came,
that you may regain your sight and be filled with the Holy Spirit.”
Immediately things like scales fell from his eyes
and he regained his sight.
He got up and was baptized,
and when he had eaten, he recovered his strength.
He stayed some days with the disciples in Damascus,
and he began at once to proclaim Jesus in the synagogues,
that he is the Son of God.
All who heard him were astounded and said,
“Is not this the man who in Jerusalem
ravaged those who call upon this name,
and came here expressly to take them back in chains
to the chief priests?”
But Saul grew all the stronger
and confounded the Jews who lived in Damascus,
proving that this is the Christ.
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Commentary on Acts 9:1-22
This selection is the first the three accounts of Paul’s conversion. In this passage we are given more details about the events leading up to Saul’s actual experience adding the mind set of Ananias and his fear of approaching Saul because of is reputation. We are also given a little Hebrew numerology as we hear that Saul neither ate nor drank for three days, the same period Jesus was in the Tomb, prior to his conversion.
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Responsorial Psalm: Psalm 117:1bc, 2
R. (Mark 16:15) Go out to all the world and tell the Good News.
or:
R. Alleluia, alleluia.
Praise the Lord, all you nations;
glorify him, all you peoples!
R. Go out to all the world, and tell the Good News.
or:
R. Alleluia, alleluia.
For steadfast is his kindness toward us,
and the fidelity of the Lord endures forever.
R. Go out to all the world, and tell the Good News.
or:
R. Alleluia, alleluia.
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Commentary on Ps 117:1bc, 2
“This shortest of hymns calls on the nations to acknowledge God's supremacy. The supremacy of Israel's God has been demonstrated to them by the people's secure existence, which is owed entirely to God's gracious fidelity.”[4]
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Gospel: Mark 16:15-18
Jesus appeared to the Eleven and said to them:
“Go into the whole world
and proclaim the Gospel to every creature.
Whoever believes and is baptized will be saved;
whoever does not believe will be condemned.
These signs will accompany those who believe:
in my name they will drive out demons,
they will speak new languages.
They will pick up serpents with their hands,
and if they drink any deadly thing, it will not harm them.
They will lay hands on the sick, and they will recover.”
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Commentary on Mk 16:15-18
In this passage we are given St. Mark’s version of Jesus’ final commissioning of the Apostles. This Gospel account is the final recorded meeting between Jesus and the Apostles. Given to us as it is, on the Feast of the Conversion of St. Paul, it is important because it supports the mission Paul is given in his time of conversion; “Go into the whole world and proclaim the Gospel to every creature.” This mission was shared by Paul.
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Reflection:
The Church finds the conversion of St. Paul to be so central to its purpose it has dedicated a Feast in its honor. On this Feast we ask ourselves a question’ why are we celebrating this event and what relevance does it have for me?
Yes, it was a spectacular intervention by Jesus and the Holy Spirit into the life of the Church. Saul, who is Paul, was given the task of taking the faith in Jesus, the “Way” as it was called by the early Christians, to the Gentiles. Without his acceptance of that mission we know the name of Christ would have taken much longer to reach the known world.
It does show us once more the mystery of God’s plan. The Lord could have taken any of his existing converts and assigned that task to them. Instead he picks not just a member of the Pharisaic Community, but one of the most zealous, prone to violence against the early converts. In addition to his stated purpose for the mission to Damascus of bringing those who had come to believe in Christ (people he called heretics and blasphemers) back in chains to face the Sanhedrin, Paul is thought to be the same Saul that authorized the stoning of our first martyr, the Deacon, St. Stephen. No, the Lord did not pick and easy target, he chose a passionate person who was misguided.
Jesus looked into Saul’s heart and saw there the overwhelming desire to do God’s will. Paul admits in the account from Acts that he was trained in Mosaic Law (“I am a Jew, born in Tarsus in Cilicia, but brought up in this city. At the feet of Gamaliel I was educated strictly in our ancestral law”) All the Lord needed to do to gain an effective servant was to give Saul that last piece of understanding, that the very person Saul was persecuting was the Son of the God he served.
We have answered the first part of our question; why do we celebrate this conversion event? But what is its relevance for us? We see in Saul, to some degree, ourselves. Part of us is always fighting the Lord. It is easier not to love one another, to allow our natural selves be guided by the evil one on a course that leads to our destruction. We see in the converted St. Paul what we wish to become.
We see in St. Paul, through his conversion, how our internal conflict should be resolved. We see in the Apostle’s example of zealous love for the Lord, the way we want to be. We have answered the question. St. Paul’s conversion should be echoed by our own ongoing conversion. Even though we might say “But I do not need conversion, I am already a Christian.” We recall that St. Paul was already in love with the Father as well. Just as he needed to come to a complete understanding of what God was calling him to be, we must daily look deeper into our own call to holiness. Our prayer today is that our eyes might be as completely opened as were St. Paul’s and that we too might become the “Way “for others to follow.
Pax
[1] The picture is “The Conversion of St. Paul” by Juan Antonio Frias y Escalante, c.1667
[2] ALTRE[3] 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.
[4] See NAB footnote on Ps 117
