Solemnity of All Saints

“Virgin in Glory with Saints”
by Giovanni Bellini, 1510-15

Additional Information about the Solemnity of All Saints

Readings for the Solemnity of All Saints[1][2]

Readings from the Jerusalem Bible

Readings and Commentary:[3]

Reading 1: Revelation 7:2-4, 9-14

I, John, saw another angel come up from the East,

holding the seal of the living God.

He cried out in a loud voice to the four angels

who were given power to damage the land and the sea,

“Do not damage the land or the sea or the trees

until we put the seal on the foreheads of the servants of our God.”

I heard the number of those who had been marked with the seal,

one hundred and forty-four thousand marked

from every tribe of the children of Israel.

After this I had a vision of a great multitude,

which no one could count,

from every nation, race, people, and tongue.

They stood before the throne and before the Lamb,

wearing white robes and holding palm branches in their hands.

They cried out in a loud voice:

“Salvation comes from our God, who is seated on the throne,

and from the Lamb.”

All the angels stood around the throne

and around the elders and the four living creatures.

They prostrated themselves before the throne,

worshiped God, and exclaimed:

“Amen.  Blessing and glory, wisdom and thanksgiving,

honor, power, and might

be to our God forever and ever.  Amen.”

Then one of the elders spoke up and said to me,

“Who are these wearing white robes, and where did they come from?”

I said to him, “My lord, you are the one who knows.”

He said to me,

“These are the ones who have survived the time of great distress;

they have washed their robes

and made them white in the Blood of the Lamb.”

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Commentary on Rv 7:2-4, 9-14

St. John’s vision of the heavenly kingdom unfolds in this passage with an image of those who have gone from this life to the next and now stand before the throne of God.  “A seal is a mark of ownership and protection.  Here the seal of God is related to the seals of the scroll, giving protection to the believing remnant of Israel, who will pass through the tribulation.  This may refer to a grace of spiritual perseverance rather than a guarantee of physical survival.  In the broader context of Revelation, there is a contrast between the seal of God stamped on the foreheads of the righteous and the mark of the beast inscribed on the brows of the wicked (Revelation 13:16).  The former bears the divine name of God (Revelation 14:1; 22:4) while the latter bears the demonic name of the beast (CCC 1296). […] The entire scene parallels Ezekiel 9:1-7 where the messenger seals the foreheads of the righteous in Israel to protect them from the wrath of God poured out on Jerusalem. The seal was shaped like the Hebrew letter taw, which in ancient script looked like a cross (x or +).”[4]

Hebrew numerology provides the number- one hundred and forty four thousand (from each of the tribes of Israel) representing a huge number (1,000 times 12 times 12), possibly a number of completeness, and follows that with uncounted Saints from the Gentiles beginning with the martyrs (those who have washed their robes in the Blood of the Lamb).” The blood of the Lamb, who has been offered in sacrifice for all, has exercised its universal and most effective redemptive power in every corner of the earth, extending grace and salvation to that 'great multitude'. After undergoing the trials and being purified in the blood of Christ, they -- the redeemed -- are now safe in the Kingdom of God, whom they praise and bless for ever and ever" (Pope John Paul II, "Homily", 1 November 1981).

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Responsorial Psalm: Psalm 24:1bc-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?

One 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 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 24:1bc-2, 3-4ab, 5-6

Psalm 24 is a processional song. It recalls that God is the great creator and he calls his people to be faithful. It asks the question who can come into his presence and answers only those who are sinless (completely reconciled to God). They who achieve that beatified state will receive the reward of eternal life from the savior. It 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.”

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?

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Reading 2: 1 John 3:1-3

Beloved:

See what love the Father has bestowed on us

that we may be called the children of God.

Yet so we are.

The reason the world does not know us

is that it did not know him.

Beloved, we are God’s children now;

what we shall be has not yet been revealed.

We do know that when it is revealed we shall be like him,

for we shall see him as he is.

Everyone who has this hope based on him makes himself pure,

as he is pure.

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Commentary on 1 Jn 3:1-3

“The greatest sign of God's love is the gift of his Son (John 3:16) that has made Christians true children of God. This relationship is a present reality and also part of the life to come; true knowledge of God will ultimately be gained, and Christians prepare themselves now by virtuous lives in imitation of the Son.”[5] “the world” is the biblical term consistently used in reference to the non-Christian populations of that era.  In modern terminology it would refer to secular society.

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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 (Job 5:17; Proverbs 3:13; Sirach 25:8-9) 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.

It is noteworthy that the word “Blessed” [μακάριοι (makάrios) in Greek and Beati in Latin] is translated “Happy” in many Old Testament texts.  The idea of happiness or peace as a blessing from God is an important understanding about the intent of this discourse.

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Reflection:

Each year at the Vatican, following the Angelus, the Pope makes a short address to mark the occasion of All Saints.  Some years ago, Pope John Paul the Great said the following of this day:

“Today we celebrate the Solemnity of All Saints. It invites us to turn our gaze to the immense multitude of those who have already reached the blessed Homeland, pointing us to the road which leads to that destination.

The Saints and Blesseds of Paradise remind us, as pilgrims on Earth, that prayer, above all, is our sustenance for each day so that we never lose sight of our eternal destiny.” (John Paul II, Angelus, Solemnity of All Saints, Saturday, 1 November 2003)

Listening to the scripture today we hear first from St. John who writes from his tiny cell on the island of Patmos.  He envisions all of those who have turned faithfully to the Lord and have washed themselves clean in the Blood of the Lamb.  An obvious metaphor for Jesus, especially because the robes of those so washed were white, free of blemish.

Those who have gone before us have indeed pointed us on our way.  We are reminded of parents who constantly point their children in the direction their experience tells them is best and how often that very good advice is shunned.  We cannot afford to ignore the directions we are given, first by Jesus who tells us “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.”

Today as we recall all of those who have gone before us in faith we ask ourselves, with all of these examples, what is the best way for me to follow?  The answer to that question can only be found in the depths of prayer and the illumination of the path through the lives of all those varied and winding journeys taken by the Saints we remember today.  From the Holy Innocents who died never having tasted life to the colored path taken by the likes of St. Augustine, the path we follow must be the one were Christ leads us. 

The beatitudes make it clear – there are may paths but what is common is our need to listen to the word of God and follow where he leads, never giving up never becoming disheartened.  At the end of our journey through this life to the next, what the Lord will look with his intensely loving stare is what we have done for his greater glory with what he gave us.  Let us pray we are not found lacking. 

Pax

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[1] ALTRE

[2] The picture is “Virgin in Glory with Saints” by Giovanni Bellini, 1510-15

[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. 501

[5] See NAB footnote on 1 Jn 3:1-3

Monday of the Thirty-first Week in Ordinary Time

Jesus at the House of Simon the Pharisee
by Pieter Pauwel Rubens, 1618-20

Readings for Monday of the Thirty-first Week in Ordinary Time[1][2]

Readings from the Jerusalem Bible

Readings and Commentary:[3]

Reading 1: Romans 11:29-36

Brothers and sisters:

The gifts and the call of God are irrevocable.

Just as you once disobeyed God

but have now received mercy

because of their disobedience,

so they have now disobeyed in order that,

by virtue of the mercy shown to you,

they too may now receive mercy.

For God delivered all to disobedience,

that he might have mercy upon all.

Oh, the depth of the riches and wisdom and knowledge of God!

How inscrutable are his judgments and how unsearchable his ways!

For who has known the mind of the Lord

or who has been his counselor?

Or who has given him anything

that he may be repaid?

For from him and through him and for him are all things.

To God be glory forever. Amen.

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Commentary on Rom 11:29-36

This passage is St. Paul’s final reflection on salvation assured for the justified by the love of God. The apostle has illustrated this theme by showing that God’s plan of salvation does not contradict the promise made to Israel. He now provides this hymn to a merciful God. In it he quotes Isaiah (Greek version of Isaiah 40:13; and Job (Job 41:11a)) to emphasize that God is indebted to no one either for his plan or his gifts to the people. All he gives come from his love and mercy. As he concludes his discourse on sin and forgiveness, he indicates that what God has given (grace and faith) will not be revoked and cannot be undone.  The second part of this reading celebrates the wisdom of God’s plan of salvation.

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Responsorial Psalm: Psalm 69:30-31, 33-34, 36

R. (14c) Lord, in your great love, answer me.

But I am afflicted and in pain;

let your saving help, O God, protect me.

I will praise the name of God in song,

and I will glorify him with thanksgiving.

R. Lord, in your great love, answer me.

“See, you lowly ones, and be glad;

you who seek God, may your hearts revive!

For the Lord hears the poor,

and his own who are in bonds he spurns not.”

R. Lord, in your great love, answer me.

For God will save Zion

and rebuild the cities of Judah.

They shall dwell in the land and own it,

and the descendants of his servants shall inherit it,

and those who love his name shall inhabit it.

R. Lord, in your great love, answer me.

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Commentary on Ps 69:30-31, 33-34, 36

Psalm 69 is an individual lament.  The signer cries out in the pain of their affliction offering to praise the Lord when salvation comes.  They express confidence that God will continue his saving works and respond to those in distress.

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Gospel: Luke 14:12-14

On a sabbath Jesus went to dine

at the home of one of the leading Pharisees.

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 sisters

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 14:12-14

Following on the teaching about humility (those seeking places of honor at the banquet) Jesus now goes on to speak of service to the poor and to those who are not expected to repay.  The purpose of this discourse reflects Jesus’ concern that his disciples should minister to the poor not just to those who could repay them for their efforts.

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Reflection:

Something important happens in scripture today.  St. Paul informs us that the gift of grace and faith, once given by God in Baptism, cannot be revoked.  Our nature, once fallen, is transformed and we are set on a path to eternal life.

We get excited about that gift.  We hear the truth, that God, because we are his adopted children, will support us in our times of affliction.  We are confident that the Lord, whose power extends beyond all understanding, will keep us safe in His love.

But then we read the Gospel.  If we had been skeptical that these gifts came without any conditions we would have been wrong in one sense but right in another.  Clearly, we cannot earn what God gives us through his Son.  Clearly, once we have been taken into his family we will not be expelled.  Clearly, the gates of heaven, once opened, will not be closed to us.  However, there is an obligation placed upon us.

The Lord uses parables in some places to illustrate his point, let’s try one here.  If we know that a house has been condemned and is not safe and we go into that house, breaking down the boards that are there to prevent entry and ignoring the signs, who do we blame when we are injured as a result of that trespass?  Is it not our poor judgment that placed us in an unsafe position? If we are given God’s grace and the knowledge of his Son’s great commandment to us and then ignore those words, consciously and intentionally, who is to blame when, at the final judgment, we face the difficult period of repentance?  Did the Lord somehow revoke what he had given us; or did we fail to keep up our end of the bargain?  The same principle applies.

The Gospel tells us that our actions, guided by the Holy Spirit, must constantly be seeking ways to glorify and proclaim our allegiance to him.  The wealthy Pharisee is gently chided by the Lord for extending his hospitality only to those who could reciprocate in kind.  The Lord reminds these “religious” leaders that their invitation must include those who cannot pay them back.  It is one more example that supports God’s law of love.

Today we pray that our actions will model those of the Lord who cares so much for us that he has adopted us as his children.  We ask, once more, for the strength to be the visible force of God’s love in a world that so often does not know or care.

Pax

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[1] ALTRE

[2] The picture used today is Jesus at the House of Simon the Pharisee by Pieter Pauwel Rubens, 1618-20

[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.

Thirty-First Sunday in Ordinary Time

“Malachi”
by Duccio di Buoninsegna, 1308-11

Readings for the Thirty-first Sunday in Ordinary Time[1][2]

Readings from the Jerusalem Bible

Readings and Commentary:[3]

Reading 1: Malachi 1:14b-2:2b, 8-10

A great King am I, says the LORD of hosts,

and my name will be feared among the nations.

And now, O priests, this commandment is for you:

If you do not listen,

if you do not lay it to heart,

to give glory to my name, says the LORD of hosts,

I will send a curse upon you

and of your blessing I will make a curse.

You have turned aside from the way,

and have caused many to falter by your instruction;

you have made void the covenant of Levi,

says the LORD of hosts.

I, therefore, have made you contemptible

and base before all the people,

since you do not keep my ways,

but show partiality in your decisions.

Have we not all the one father?

Has not the one God created us?

Why then do we break faith with one another,

violating the covenant of our fathers?

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Commentary on Mal 1:14b-2:2b, 8-10

This passage captures the heart of the second oracle of the Prophet Malachi.  The primary focus of this oracle (or burden) focuses on the sins of the Hebrew Priests.  The prophet, speaking with the authority of God, lays a curse on the priests who have failed to follow their calling and in so doing “…have made void the covenant of Levi” (see Deuteronomy 18:1-8; Deuteronomy 33:8-11) which established the authority of the priesthood in return for faithful service to God in word and ritual.  Not only does Malachi lay God’s curse upon them because the have failed to fulfill their service and fulfill their covenantal duties, he also causes their own representation of God in the priesthood to loose its efficacy.

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Responsorial Psalm: Psalm 131:1, 2, 3

R. In you, Lord, I have found my peace.

O LORD, my heart is not proud,

nor are my eyes haughty;

I busy not myself with great things,

nor with things too sublime for me.

R. In you, Lord, I have found my peace.

Nay rather, I have stilled and quieted

my soul like a weaned child.

Like a weaned child on its mother's lap,

so is my soul within me.

R. In you, Lord, I have found my peace.

O Israel, hope in the LORD,

both now and forever.

R. In you, Lord, I have found my peace.

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Commentary on Ps 131:1, 2, 3

Psalm 131 is an individual lament praying for harmony and humility among the members of the community; the singer proclaims trust in the Lord and peace, like a child’s contented peace, in that trust.

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Reading II: 1 Thessalonians 2:7b-9, 13

Brothers and sisters:

We were gentle among you, as a nursing mother cares for her children.

With such affection for you, we were determined to share with you

not only the gospel of God, but our very selves as well,

so dearly beloved had you become to us.

You recall, brothers and sisters, our toil and drudgery.

Working night and day in order not to burden any of you,

we proclaimed to you the gospel of God.

And for this reason we too give thanks to God unceasingly,

that, in receiving the word of God from hearing us,

you received not a human word but, as it truly is, the word of God,

which is now at work in you who believe.

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Commentary on 1 Thes 2:7b-9, 13

St. Paul again uses himself as an example of authentic Christian witness.  He first reiterates his familial love for the members of the faith community.  He goes on to remind them that, when he was with them, proclaiming the Gospel, he did not burden them with his up-keep.  Rather he took up his profession and worked to support himself. 

The passage concludes in v. 13 telling the community that by seeing is selfless devotion to not only the Word of God which he proclaimed but also his love of them in human terms, they would understand both the spirit and the application of the Gospel he preached,  In seeing this they would understand its divine inspiration.

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Gospel: Matthew 23:1-12

Jesus spoke to the crowds and to his disciples, saying,

"The scribes and the Pharisees

have taken their seat on the chair of Moses.

Therefore, do and observe all things whatsoever they tell you,

but do not follow their example.

For they preach but they do not practice.

They tie up heavy burdens hard to carry

and lay them on people's shoulders,

but they will not lift a finger to move them.

All their works are performed to be seen.

They widen their phylacteries and lengthen their tassels.

They love places of honor at banquets, seats of honor in synagogues,

greetings in marketplaces, and the salutation 'Rabbi.'

As for you, do not be called 'Rabbi.'

You have but one teacher, and you are all brothers.

Call no one on earth your father;

you have but one Father in heaven.

Do not be called 'Master';

you have but one master, the Christ.

The greatest among you must be your servant.

Whoever exalts himself will be humbled;

but whoever humbles himself will be exalted."

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Commentary on Mt 23:1-12

The Gospel continues the theme of authentic worship (that is worship that changes the actions of the faithful). Matthew gives us Jesus discourse that upholds the Law of Moses and at the same time chastises those who misuse it. He describes in detail how the scribes burden the people with ritual but do not practice that same law. The complaint is twofold, fist is the rigor with which the law is interpreted (“They tie up heavy burdens hard to carry and lay them on people’s shoulders”) and second is hypocrisy of the scribes and Pharisees (“All their works are performed to be seen.”) (see also Matthew 6:1-8, 16:18).

The selection continues with an interpretation of Christian leadership which is one of humility and compassion rather than one of prideful superiority. “These verses, warning against the use of various titles, are addressed to the disciples alone. While only the title "Rabbi' has been said to be used in addressing the scribes and Pharisees (Matthew 23:7), the implication is that Father and "Master' also were. The prohibition of these titles to the disciples suggests that their use was present in Matthew's church. The Matthean Jesus forbids not only the titles but the spirit of superiority and pride that is shown by their acceptance. Whoever exalts . . . will be exalted: cf Luke 14:11.”[4]

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Reflection:

At first glance, the scripture today seems directed primarily at the Clergy.  Clearly the Prophet Malachi blasts the Hebrew Priests of his day.  At the beginning of the oracle not proclaimed today, he goes into detail about how slovenly the priestly ritual had become with little attention to the prescribed rites and violations of prohibitions found within Hebrew Law.  In addition the had apparently forgotten that their duty was to the whole people; to be exercised impartially for the benefit of all and without personal gain.

In St. Matthew’s Gospel we hear the Lord similarly upbraiding the Scribes and Pharisees for failing to live the message they were charged with proclaiming.  He points out how these leaders have insisted that the people of their community scrupulously follow Mosaic Law (which the Lord supports).  But they do not follow the spirit of the Law which they impose.  Jesus criticizes them for their lack of humility; implying they have forgotten that it is God they serve.

St. Paul, in his First Letter to the Thessalonians points to his own example; almost as if he had taken the Lord’s criticism of his former colleagues to heart.  He points out his humble and even demeaning service to the community of faith.  Telling them that because of his great love for them, he sacrificed his rightful authority in order that they might see and understand the Gospel he brought to them.

We could certainly accept that scripture lays a great burden on the Clergy through these passages; and we would be right.  Accepting the yoke of service as one called to ordained ministry places a special burden on those so called.  But the call of Malachi, the exhortation of Christ, and the example of St. Paul are not for them alone but for each of us.  We are all called to be witnesses of Christ’s Gospel.  If we accept that responsibility, the exhortations of our Savior, who fulfills the Law and Prophets, fall squarely on our shoulders as well.  Our actions in the secular world must match our spirituality in ritual.  Our expression of the Gospel in the Creed must be demonstrated through humble service to others.

Indeed, the Clergy are reminded today of what they must never forget.  Yet all of the faithful are called to learn from these exhortations and transform the world though our love for one another to the glory of our Lord and King.

Pax

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[1] ALTRE

[2] The picture is “Malachi” by Duccio di Buoninsegna, 1308-11

[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 Matthew 23:8-12

Saturday of the Thirtieth Week in Ordinary Time

“Madonna of Humility”
by Domenico Di Bartolo, 1433

Readings for Saturday of the Thirtieth Week in Ordinary Time[1][2]

Readings from the Jerusalem Bible

Readings and Commentary:[3]

Reading 1: Romans 11:1-2a, 11-12, 25-29

Brothers and sisters:

I ask, then, has God rejected his people?

Of course not!

For I too am a child of Israel, a descendant of Abraham,

of the tribe of Benjamin.

God has not rejected his people whom he foreknew.

Do you not know what the Scripture says about Elijah,

how he pleads with God against Israel?

Hence I ask, did they stumble so as to fall?

Of course not!

But through their transgression

salvation has come to the Gentiles,

so as to make them jealous.

Now if their transgression is enrichment for the world,

and if their diminished number is enrichment for the Gentiles,

how much more their full number.

I do not want you to be unaware of this mystery, brothers and sisters,

so that you will not become wise in your own estimation:

a hardening has come upon Israel in part,

until the full number of the Gentiles comes in,

and thus all Israel will be saved, as it is written:

The deliverer will come out of Zion,

he will turn away godlessness from Jacob;

and this is my covenant with them

when I take away their sins.

In respect to the Gospel, they are enemies on your account;

but in respect to election,

they are beloved because of the patriarch.

For the gifts and the call of God are irrevocable.

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Commentary on Rom 11:1-2a, 11-12, 25-29

St. Paul asks his Jewish audience if God has rejected them. The answer “Of course not!” identifies the Evangelist as an Israelite and begins his ironic description of how God used the rejection of the Messiah as a reason to invite the Gentiles to participate in his salvation. He goes on, in the passages omitted, to indicate that the Israel remains holy in the eyes of God but the majority that has rejected the Lord paved the way for God’s plan to invite the world into that favored status.

The text he quotes is Isaiah 59:20-21 joined with Isaiah 27:9 providing a positive offering to the Jews whom he had previously condemned (v.8ff) for rejecting the Lord. The concluding verse makes it clear that even though the Jewish people who rejected the Gospel of Christ are “enemies on your account”. There election as the chosen people is irrevocable – the offer of salvation is not withdrawn.

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Responsorial Psalm: Psalm 94:12-13a, 14-15, 17-18

R. (14a) The Lord will not abandon his people.

Blessed the man whom you instruct, O LORD,

whom by your law you teach,

Giving him rest from evil days.

R. The Lord will not abandon his people.

For the LORD will not cast off his people,

nor abandon his inheritance;

But judgment shall again be with justice,

and all the upright of heart shall follow it.

R. The Lord will not abandon his people.

Were not the LORD my help,

my soul would soon dwell in the silent grave.

When I say, “My foot is slipping,”

your mercy, O LORD, sustains me.

R. The Lord will not abandon his people.

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Commentary on Ps 94:12-13a, 14-15, 17-18

Psalm 94 is an individual lament. The strophes used today reflect the faith and confidence in God who will continue to support (linking to St. Paul above) them in the face of their enemies.

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Gospel: Luke 14:1, 7-11

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 everyone who exalts himself will be humbled,

but the one who humbles himself will be exalted.”

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Commentary on Lk 14:1, 7-11

This parable, found only in the Gospel of St. Luke, gives us Jesus teaching the need for humility. The Lord’s indirect criticism of those who seek the attention of the rich and ignore the poor sets the stage for the next passage and the parable of the great banquet. Jesus is giving some wisdom of his own. 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.

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Reflection:

The Gospel parable from St. Luke requires that we examine humility; our own virtue with regards to pride and our desire to assimilate into the secular culture. True humility can only come if a person has faith in God! It will flow from the knowledge that God is omniscient, and always present in his triune nature, creator of all that is. How can personal pride stand when we know that, not only did God create us; give us life in the flesh, but also gave up his only Son so that we could enjoy eternal life? Can a person who recognizes that they owe everything that they have and are to God be prideful, self-indulged, or self-adsorbed?

Going even further, once we understanding that the Savior of mankind walks with us daily; that through the Holy Spirit he is with us constantly, how can we take pride in what we do that serves God’s purpose? It is his strength and wisdom poured out for us that allows us to do what we do. And even further still, if we also know that God not only created and gave us life, but also created and gave life to all living creatures, how could we disrespect the dignity of another person or casually destroy God’s creation?

True and virtuous humility comes from faith in God. That same faith demands that we also respect ourselves; the very personal gift God gave us. How can we think that we are anything but beautiful in the eyes of God? We are his favorite creation and he loves us more than anyone can imagine. Who are we to think poorly of ourselves? In humility we must prize what we are as God created us.

As the Lord tells the Pharisees in the Gospel, “For everyone who exalts himself will be humbled, but the one who humbles himself will be exalted.” In all humility we must respect others, not because they demand respect, but because they too are loved by God. It is the great paradox of faith that in humility we are glorified. Today we pray that our faith in the Father, His Only Son, and the Holy Spirit, inspire us with awe and wonder imparting to us true humility and grace.

Pax

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[1] ALTRE

[2] The picture is “Madonna of Humility” by Domenico Di Bartolo, 1433

[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.