Thirteenth Sunday in Ordinary Time

Readings for the Thirteenth Sunday in Ordinary Time [1][2]

Readings from the Jerusalem Bible

Readings and Commentary: [3]

Reading 1: Wisdom 1:13-15; 2:23-24

God did not make death,
nor does he rejoice in the destruction of the living.
For he fashioned all things that they might have being;
and the creatures of the world are wholesome,
and there is not a destructive drug among them
nor any domain of the netherworld on earth,
for justice is undying.
For God formed man to be imperishable;
the image of his own nature he made him.
But by the envy of the devil, death entered the world,
and they who belong to his company experience it.
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Commentary on Wis 1:13-15; 2:23-24

The author of Wisdom speaks of “spiritual” death in this first part of the book (there is a general indifference to the physical life of the body throughout). The passage is part of a general statement of the work that through living a just life in accord with the wisdom of God, one achieves salvation. This notion of eternal life of the spirit is emphasized and the idea that nothing on the physical plane can cause spiritual death is strengthened (“…there is not a destructive drug among them nor any domain of the netherworld on earth, for justice is undying.”) Wisdom proposes, however, that spiritual death enters through the devil who may pervert the spirit and ultimately claim the victory of death.

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Responsorial Psalm: Psalm 30:2, 4, 5-6, 11, 12, 13

R. (2a) I will praise you, Lord, for you have rescued me.

I will extol you, O LORD, for you drew me clear
and did not let my enemies rejoice over me.
O LORD, you brought me up from the netherworld;
you preserved me from among those going down into the pit.
R. I will praise you, Lord, for you have rescued me.

Sing praise to the LORD, you his faithful ones,
and give thanks to his holy name.
For his anger lasts but a moment;
a lifetime, his good will.
At nightfall, weeping enters in,
but with the dawn, rejoicing.
R. I will praise you, Lord, for you have rescued me.

Hear, O LORD, and have pity on me;
O LORD, be my helper.
You changed my mourning into dancing;
O LORD, my God, forever will I give you thanks.
R. I will praise you, Lord, for you have rescued me.
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Commentary on Ps 30:2, 4, 5-6, 11, 12, 13

Psalm 30 is an individual hymn of praise. In this selection we find the singer praising God for deliverance. In the second part others are asked to join in the hymn and then a return to thanks and praise in the final strophe. The image of the resurrection is clearly evident I the first strophe, “O Lord, you brought me up from the netherworld; you preserved me from among those going down into the pit.”

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Reading II: 2 Corinthians 8:7, 9, 13-15

Brothers and sisters:
As you excel in every respect, in faith, discourse,
knowledge, all earnestness, and in the love we have for you,
may you excel in this gracious act also.

For you know the gracious act of our Lord Jesus Christ,
that though he was rich, for your sake he became poor,
so that by his poverty you might become rich.
Not that others should have relief while you are burdened,
but that as a matter of equality
your abundance at the present time should supply their needs,
so that their abundance may also supply your needs,
that there may be equality.
As it is written:
Whoever had much did not have more,
and whoever had little did not have less.
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Commentary on 2 Cor 8:7, 9, 13-15

St. Paul continues an appeal to the church at Corinth for funds to support the Church of Jerusalem. In this section of that appeal he uses the gracious act of Jesus who gave up his wealth (his pre-existence with the Heavenly Father) for poverty (his earthly life). He then proceeds to introduce the discussion of equality between the various parts of the Body of Christ (the Church). The Apostle encourages this fiscal equality to the extent possible but not to the extent were the donor becomes poorer than the recipient of the donation. He concludes with a quote from Exodus 16: 18 using the example of the rules imposed about manna gathered in the desert.

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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 and pressed upon 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 Jesus,
"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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Or: Mark 5:21-24, 35b-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 and pressed upon him.

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 5:21-24, 35b-43

This shortened form of the Gospel omits the discourse about the healing of the woman with a hemorrhage. This omission sharpens the Gospel focus on Christ’s mission for the salvation of humanity through the new resurrection.

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Reflection:

We reflect today about the entire notion of life and death and how our Lord has triumphed over death. We begin with a consideration of the reading from the book of Wisdom. The author gives us words of hope when he says “God did not make death, nor does he rejoice in the destruction of the living.” We immediately think of life and death in spiritual terms because, unlike the superstitious, we understand that the physical death of the body must come. It is a biological fact. Any one who has reached “old age” recognizes that continuing life indefinably in a body that will ultimately wear out is not a happy prospect.

Does that mean that what we do in this physical life does not matter? No, we offer as a crude analogy the early life of Danaus plexippus the Monarch Butterfly. Like all butterflies and moths the early stages of the Monarchs life are spent in a larval stage, during this period of life, the caterpillar goes about eating and performing its life functions. If it is greedy or carless it may be caught by a predator or killed in some other ways. Individuals who die that way never become butterflies. They have died. However, those individuals who survive the larval stage become pupas or chrysalis. To an untrained eye, they appear dead, there is no movement; no animation to alert the observer that life exists there. At the appointed time, metamorphosis occurs and the butterfly emerges alive now but transformed.

The point of this analogy is not to try to demonstrate what happens at physical death of the human being. Rather it demonstrates the linkage between decisions made during physical life in the body to the prospects for eternal life in the spirit. If the spirit dies during our lives in the body, it is dead. It is the possession of the evil one and death has its victory. It is therefore imperative that we listen to God’s voice who is the author of life and who has authority over it.

This authority is what we see demonstrated in the Gospel. Jesus rewards the faith of Jairus by pushing aside the physical death of his child. He does so in response to the spiritual plea of the man alive in faith. Life responds to life.

The message we take away from our reflection on life and death is that our life, the life God was pleased to give us is precious and should be viewed as such – a gift to be cared for. But life of the spirit, that is the true gift, the gift that animates the flesh and is interwoven with it as we walk the world as Jesus did. God sets us his commandments that we might receive the Lord’s promise and have eternal life in the spirit. We rejoice in the path that leads to life, even though it is difficult and fraught with pitfalls. We ask for His help as we walk upon the way.

Pax

[1] ALTRE
[2] The picture 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.

Saturday of the Twelfth Week in Ordinary Time

(First Martyrs of the Holy Roman Church)

Alternate Proper for the Memorial of the First Martyrs of the Holy Roman Church

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

Readings from the Jerusalem Bible

Readings and Commentary: [3]

Reading 1: Lamentations 2:2, 10-14, 18-19

The Lord has consumed without pity
all the dwellings of Jacob;
He has torn down in his anger
the fortresses of daughter Judah;
He has brought to the ground in dishonor
her king and her princes.

On the ground in silence sit
the old men of daughter Zion;
They strew dust on their heads
and gird themselves with sackcloth;
The maidens of Jerusalem
bow their heads to the ground.

Worn out from weeping are my eyes,
within me all is in ferment;
My gall is poured out on the ground
because of the downfall of the daughter of my people,
As child and infant faint away
in the open spaces of the town.

In vain they ask their mothers,
“Where is the grain?”
As they faint away like the wounded
in the streets of the city,
And breathe their last
in their mothers’ arms.

To what can I liken or compare you,
O daughter Jerusalem?
What example can I show you for your comfort,
virgin daughter Zion?
For great as the sea is your downfall;
who can heal you?

Your prophets had for you
false and specious visions;
They did not lay bare your guilt,
to avert your fate;
They beheld for you in vision
false and misleading portents.

Cry out to the Lord;
moan, O daughter Zion!
Let your tears flow like a torrent
day and night;
Let there be no respite for you,
no repose for your eyes.

Rise up, shrill in the night,
at the beginning of every watch;
Pour out your heart like water
in the presence of the Lord;
Lift up your hands to him
for the lives of your little ones
Who faint from hunger
at the corner of every street.
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Commentary on Lam 2:2, 10-14, 18-19

The reading from Lamentations begins with the author’s sorrow at the destruction of Jerusalem and the Temple (587 BC). The prophets who promised prosperity were wrong (“Your prophets had for you false and specious visions”). The sorrow and humble repentance of the faithful are expressed as is the plight of the people who remain. They are afflicted with famine and draught. But hope remains as they continue to reach out to the Lord who has not completely forsaken them.

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Responsorial Psalm: Psalm 74:1b-2, 3-5, 6-7, 20-21

R. (19b) Lord, forget not the souls of your poor ones.

Why, O God, have you cast us off forever?
Why does your anger smolder against the sheep of your pasture?
Remember your flock which you built up of old,
the tribe you redeemed as your inheritance,
Mount Zion, where you took up your abode.
R. Lord, forget not the souls of your poor ones.

Turn your steps toward the utter ruins;
toward all the damage the enemy has done in the sanctuary.
Your foes roar triumphantly in your shrine;
they have set up their tokens of victory.
They are like men coming up with axes to a clump of trees.
R. Lord, forget not the souls of your poor ones.

With chisel and hammer they hack at all the
paneling of the sanctuary.
They set your sanctuary on fire;
the place where your name abides they have razed and profaned.
R. Lord, forget not the souls of your poor ones.

Look to your covenant,
for the hiding places in the land and the plains are full of violence.
May the humble not retire in confusion;
may the afflicted and the poor praise your name.
R. Lord, forget not the souls of your poor ones.
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Commentary on Ps 74:1b-2, 3-5, 6-7, 20-21

“A communal lament sung when the enemy invaded the temple; it would be especially appropriate at the destruction of Jerusalem in 587 B.C. Israel's God is urged to look upon the ruined sanctuary and remember the congregation who worshiped there.”[4]

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Gospel: Matthew 8:5-17

When Jesus entered Capernaum,
a centurion approached him and appealed to him, saying,
“Lord, my servant is lying at home paralyzed, suffering dreadfully.”
He said to him, “I will come and cure him.”
The centurion said in reply,
“Lord, I am not worthy to have you enter under my roof;
only say the word and my servant will be healed.
For I too am a man subject to authority,
with soldiers subject to me.
And I say to one, ‘Go,’ and he goes;
and to another, ‘Come here,’ and he comes;
and to my slave, ‘Do this,’ and he does it.”
When Jesus heard this, he was amazed and said to those following him,
“Amen, I say to you, in no one in Israel have I found such faith.
I say to you, many will come from the east and the west,
and will recline with Abraham, Isaac, and Jacob
at the banquet in the Kingdom of heaven,
but the children of the Kingdom
will be driven out into the outer darkness,
where there will be wailing and grinding of teeth.”
And Jesus said to the centurion,
“You may go; as you have believed, let it be done for you.”
And at that very hour his servant was healed.

Jesus entered the house of Peter,
and saw his mother-in-law lying in bed with a fever.
He touched her hand, the fever left her,
and she rose and waited on him.

When it was evening, they brought him many
who were possessed by demons,
and he drove out the spirits by a word and cured all the sick,
to fulfill what had been said by Isaiah the prophet:

He took away our infirmities and bore our diseases.
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Commentary on Mt 8:5-17

St. Matthew’s Gospel provides us with the second and third healing episodes (out of nine). Once again these encounters serve as proofs of the Lord’s identity as the Messiah. Clear evidence is given of this purpose with the use of the quote “He took away our infirmities and bore our disease.” taken from the suffering servant oracle in Isaiah 53:4.

"Centurion": an officer of the Roman army in control of one hundred men. This man's faith is still an example to us. At the solemn moment when a Christian is about to receive Jesus in the Blessed Sacrament, the Church's liturgy places on his lips and in his heart these words of the centurion, to enliven his faith: Lord, I am not worthy...".[5]
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Reflection:

The lament of the first reading may be seen as a metaphor for all of those who suffer from war, hunger, disease, and poverty. The people of Judah and Israel, at the time the author recorded this poem, were facing all of these things and the tone of their pain comes through the words and is echoed by the earth’s populations today who face hopelessness.

Into this time of testing and pain comes Jesus who takes away our infirmities and bears our diseases. He comes, as the Prophet Isaiah foretold, bringing hope to the hopeless and comfort to those in pain.

What then, we ask, prevents those burdened with the pain of the world from rejoicing in God’s salvation, personified in his Son? It is a lack of knowledge or of belief. They are like the miner trapped in a cave in who does not know if a rescue party is coming. It is like the story of Romeo and Juliet; when they thought each other dead, they despaired and followed their partner in death. Hope is only kindled when there is faith that salvation will come; when there is a light in the terrible darkness of despair.

The Gospel becomes a tool and a remedy. It is to be used by those of use who have seen and have faith. We carry the light, as St. Luke says, “…to shine on those who dwell in darkness and the shadow of death”. The healing presence of Christ is proclaimed once more and we are given this torch to carry forward. Let us pledge to be instruments of Christ’s healing this day.

Pax

[1] ALTRE
[2] The picture is “Faith” by Giuseppe Angeli, c. 1754
[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 for Psalm 74
[5] The Navarre Bible, “Gospels and Acts”, Scepter Publishers, Princeton, NJ, © 2002, pp 101

Solemnity of Saints Peter and Paul, Apostles

Mass During the Day

Solemnity of Sts. Peter and Paul - Vigil

Readings for the Solemnity of Sts. Peter and Paul [1][2]

Readings from the Jerusalem Bible

Readings and Commentary: [3]
(Today I borrow, in part, from the commentary from Fr. Tom Welbers at Our Lady of the Assumption Church in Berkley, California)

Reading 1: Acts 12:1-11

In those days, King Herod laid hands upon some members of the Church to harm them.
He had James, the brother of John, killed by the sword,
and when he saw that this was pleasing to the Jews
he proceeded to arrest Peter also.
-It was the feast of Unleavened Bread.-
He had him taken into custody and put in prison
under the guard of four squads of four soldiers each.
He intended to bring him before the people after Passover.
Peter thus was being kept in prison,
but prayer by the Church was fervently being made
to God on his behalf.

On the very night before Herod was to bring him to trial,
Peter, secured by double chains,
was sleeping between two soldiers,
while outside the door guards kept watch on the prison.
Suddenly the angel of the Lord stood by him
and a light shone in the cell.
He tapped Peter on the side and awakened him, saying,
"Get up quickly."
The chains fell from his wrists.
The angel said to him, "Put on your belt and your sandals."
He did so.
Then he said to him, "Put on your cloak and follow me."
So he followed him out,
not realizing that what was happening through the angel was real;
he thought he was seeing a vision.
They passed the first guard, then the second,
and came to the iron gate leading out to the city,
which opened for them by itself.
They emerged and made their way down an alley,
and suddenly the angel left him.
Then Peter recovered his senses and said,
"Now I know for certain
that the Lord sent his angel
and rescued me from the hand of Herod
and from all that the Jewish people had been expecting."
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Commentary on Acts 12:1-11

The Christian Jews in Jerusalem have fallen from favor, probably due to St. Stephen’s teaching and the subsequent back lash. The execution of St. James marks the beginning of the third persecution of the early Church in Jerusalem, this one from a more formal source.

The liberation of Peter from prison echoes many events of Jewish history (the deliverance of Joseph, Genesis 39:21-41:57; the three young men, Daniel 3; and Daniel [himself], Daniel 6) that consciously reflect the paschal liberation (Exodus 12:42). Peter now undergoes the same trial and deliverance as his Master and in his own person becomes a sign of God’s deliverance of his people.

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Responsorial Psalm: Psalm 34:2-3, 4-5, 6-7, 8-9

R. (5) The angel of the Lord will rescue those who fear him.

I will bless the LORD at all times;
his praise shall be ever in my mouth.
Let my soul glory in the LORD;
the lowly will hear me and be glad.
R. The angel of the Lord will rescue those who fear him.

Glorify the LORD with me,
let us together extol his name.
I sought the LORD, and he answered me
and delivered me from all my fears.
R. The angel of the Lord will rescue those who fear him.

Look to him that you may be radiant with joy,
and your faces may not blush with shame.
When the poor one called out, the LORD heard,
and from all his distress he saved him.
R. The angel of the Lord will rescue those who fear him.

The angel of the LORD encamps
around those who fear him, and delivers them.
Taste and see how good the LORD is;
blessed the man who takes refuge in him.
R. The angel of the Lord will rescue those who fear him.
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Commentary on Ps 34:2-3, 4-5, 6-7, 8-9

Psalm 34 is a song of thanksgiving and a favorite for celebrating the heroic virtue of the saints. The psalmist, fresh from the experience of being rescued (Psalm 34:5, 7), can teach the "poor," those who are defenseless, to trust in God alone. This psalm, in the words of one being unjustly persecuted, echoes hope for deliverance and freedom.

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Reading II: 2 Timothy 4:6-8, 17-18

I, Paul, am already being poured out like a libation,
and the time of my departure is at hand.
I have competed well; I have finished the race;
I have kept the faith.
From now on the crown of righteousness awaits me,
which the Lord, the just judge,
will award to me on that day, and not only to me,
but to all who have longed for his appearance.

The Lord stood by me and gave me strength,
so that through me the proclamation might be completed
and all the Gentiles might hear it.
And I was rescued from the lion's mouth.
The Lord will rescue me from every evil threat
and will bring me safe to his heavenly Kingdom.
To him be glory forever and ever. Amen.
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Commentary on 2 Tm 4:6-8, 17-18

Paul is writing from prison at the end of his life. The only deliverance he can expect is death, and he confidently proclaims that it is the greatest deliverance of all. The death of the Christian who has lived and worked in union with the death of Christ through baptism is true release to freedom and glory. The Apostle views this deliverance as an act of worship. At the close of his life Paul could testify to the accomplishment of what Christ himself foretold concerning him at the time of his conversion, "I will show him what he will have to suffer for my name" (Acts 9:16).

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Gospel: Matthew 16:13-19

When Jesus went into the region of Caesarea Philippi
he asked his disciples,
"Who do people say that the Son of Man is?"
They replied, "Some say John the Baptist, others Elijah,
still others Jeremiah or one of the prophets."
He said to them, "But who do you say that I am?"
Simon Peter said in reply,
"You are the Christ, the Son of the living God."
Jesus said to him in reply, "Blessed are you, Simon son of Jonah.
For flesh and blood has not revealed this to you, but my heavenly Father.
And so I say to you, you are Peter,
and upon this rock I will build my Church,
and the gates of the netherworld shall not prevail against it.
I will give you the keys to the Kingdom of heaven.
Whatever you bind on earth shall be bound in heaven;
and whatever you loose on earth shall be loosed in heaven."
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Commentary on Mt 16:13-19

St. Matthew’s story of how Jesus asked about what people were saying about him has a profound impact on the Church. Here, when challenged by Jesus with the question, “But who do you say that I am?” Simon answers, “You are the Christ, the son of the living God.” The second title is not present in St. Mark’s version of this encounter. It adds an understanding that Jesus is not just the Messiah, but also the Son of God. Given this response, Jesus confers upon Simon a new name “Kephas” which comes from the root Aramaic word Kepa or “Rock”. When translated into Greek it came out Petros and from there to Peter. The name, however, becomes the foundation for the Church and Peter, as a consequence of this exchange is given Christ’s authority, an authority that is passed down through Papal Succession to Pope Benedict XVI today.

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Reflection:

Where would we be without St. Peter and St. Paul? Peter was given the keys to the kingdom to pass down to us while Paul was sent to proclaim that kingdom to non-Jewish people. Without Peter, there would be no first Pontiff, without Paul Christianity might have been nothing more than an insignificant scandalous off-shoot of Judaism.

While they were both critical to God’s plan, how differently they are painted by scripture. Peter was so very human. He could suddenly be open to the Holy Spirit and then just as suddenly fall pray to doubt. We saw it many times in the Gospel.

Remember the time in the boat on the Sea of Galilee, he saw Jesus and got out of the boat and actually began walking on the water? (Matthew 14:22-36) We are reminded of a child learning to ride a bike. The parent patiently takes the child out onto the sidewalk, tells the child to begin peddling as the parent walks next to them holding on to the back. At some point the parent lets go and the child rides on. Until, that is, they realize the parent is not there and then they generally lose faith (and concentration) and crash. Peter was like that, he started walking on water and as soon as he realized that it was impossible, he started to sink. The Lord rescued him, of course, like he always does for all of us. And he chastised Peter for his lack of faith.

Remember that awful night in the garden when Jesus was taken? How earlier in the evening when they were reclining at table Peter told Jesus how he would follow Jesus down any road. Remember how the Lord told him that before that night was out he would deny the Him 3 times? Again Peter was caught up in the spirit and said the noble thing only to fall pray to his own human weakness later. (Matthew 26:14—27:66) I love him for that weakness; it gives me hope for myself.

Then we have Paul who was a melodramatic firebrand. Paul, it seemed to me, threw himself into situations he knew would be spectacular. It was his style. Once there, with the predictable outcome (usually that meant he was either in jail or on the verge of being executed), he would lament his troubles (like today; I, Paul, am already being poured out like a libation). He wanted us to see graphically that being Christian and following Christ in our lives would be difficult, should be difficult. He had a keen intellect and enjoyed matching wits with the best philosophical minds in Rome. Like so many of us in the Church today, Paul, as a convert, was the most fervent in his faith.

Two very different tools in the Lord’s tool box are celebrated today. We, his modern day followers will do well if we can emulate either of them in the love of God and their dedication to the faith. We celebrate the fact that both followed Christ in life and death and sit now in the heavenly kingdom with all the angels and saints and we ask for their intersession on our behalf.

Pax

[1] ALTRE
[2] The picture used is “Sts. Peter and Paul” by Guido Reni, c. 1600
[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.

Memorial of Saint Irenaeus, Bishop and Martyr

(Thursday of the Twelfth Week in Ordinary Time)

Alternate Proper for the Memorial of St. Irenaeus

Readings for Thursday of the Twelfth Week in Ordinary Time [1][2]

Readings from the Jerusalem Bible

Readings and Commentary: [3]

Reading 1: 2 Kings 24:8-17

Jehoiachin was eighteen years old when he began to reign,
and he reigned three months in Jerusalem.
His mother’s name was Nehushta,
daughter of Elnathan of Jerusalem.
He did evil in the sight of the Lord,
just as his forebears had done.

At that time the officials of Nebuchadnezzar, king of Babylon,
attacked Jerusalem, and the city came under siege.
Nebuchadnezzar, king of Babylon,
himself arrived at the city
while his servants were besieging it.
Then Jehoiachin, king of Judah, together with his mother,
his ministers, officers, and functionaries,
surrendered to the king of Babylon, who,
in the eighth year of his reign, took him captive.
And he carried off all the treasures
of the temple of the Lord and those of the palace,
and broke up all the gold utensils that Solomon, king of Israel,
had provided in the temple of the Lord, as the Lord had foretold.
He deported all Jerusalem:
all the officers and men of the army, ten thousand in number,
and all the craftsmen and smiths.
None were left among the people of the land except the poor.
He deported Jehoiachin to Babylon,
and also led captive from Jerusalem to Babylon
the king’s mother and wives,
his functionaries, and the chief men of the land.
The king of Babylon also led captive to Babylon all seven thousand men of the army,
and a thousand craftsmen and smiths,
all of them trained soldiers.
In place of Jehoiachin,
the king of Babylon appointed his uncle Mattaniah king,
and changed his name to Zedekiah.
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Commentary on 2 Kgs 24:8-17

Following his father’s death, the young king Jehoiachin reigns for a very short period in Jerusalem. King Nebuchadnezzar of Neo-Babylon has already been attacking Judah for some time and reaches Jerusalem just three months after the new king ascends the throne (history records that the wall around Jerusalem was breached on March 16, 587 B.C). Following its capture, we hear of the great Diaspora and sack of the temple as all of the leadership and soldiery are sent into exile.
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Responsorial Psalm: Psalm 79:1b-2, 3-5, 8, 9

R. (9) For the glory of your name, O Lord, deliver us.

O God, the nations have come into your inheritance;
they have defiled your holy temple,
they have laid Jerusalem in ruins.
They have given the corpses of your servants
as food to the birds of heaven,
the flesh of your faithful ones to the beasts of the earth.
R. For the glory of your name, O Lord, deliver us.

They have poured out their blood like water
round about Jerusalem,
and there is no one to bury them.
We have become the reproach of our neighbors,
the scorn and derision of those around us.
O Lord, how long? Will you be angry forever?
Will your jealousy burn like fire?
R. For the glory of your name, O Lord, deliver us.

Remember not against us the iniquities of the past;
may your compassion quickly come to us,
for we are brought very low.
R. For the glory of your name, O Lord, deliver us.

Help us, O God our savior,
because of the glory of your name;
Deliver us and pardon our sins
for your name’s sake.
R. For the glory of your name, O Lord, deliver us.
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Commentary on Ps 79:1b-2, 3-5, 8, 9

Psalm 79 picks up the penitential note from Baruch 1:15. It is a communal lament in which the assembly reflects upon the punishment endured because they have sinned against God and disregarded his law. This lament is thought to reflect upon the destruction of Jerusalem by the Babylonian army in 587 B.C. The singer asks God how long his anger at them will last and pleads for pardon and deliverance. Following this admission, there is a plea for mercy and a promise of atonement.

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Gospel: Matthew 7:21-29

Jesus said to his disciples:
“Not everyone who says to me, ‘Lord, Lord,’
will enter the Kingdom of heaven,
but only the one who does the will of my Father in heaven.
Many will say to me on that day, ‘Lord, Lord, did we not prophesy in your name?
Did we not drive out demons in your name?
Did we not do mighty deeds in your name?’
Then I will declare to them solemnly,

‘I never knew you. Depart from me, you evildoers.’

“Everyone who listens to these words of mine and acts on them
will be like a wise man who built his house on rock.
The rain fell, the floods came,
and the winds blew and buffeted the house.
But it did not collapse; it had been set solidly on rock.
And everyone who listens to these words of mine
but does not act on them
will be like a fool who built his house on sand.
The rain fell, the floods came,
and the winds blew and buffeted the house.
And it collapsed and was completely ruined.”

When Jesus finished these words,
the crowds were astonished at his teaching,
for he taught them as one having authority,
and not as their scribes.
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Commentary on Mt 7:21-29

This is the final section of the first of five great discourses of Jesus in the Gospel of Matthew. In it he broadens his attack on false prophets to include those who perform acts in his name but lead lives of sin. He uses the analogy of the house built upon sand and the house built upon rock to indicate that those how have a deep faith and act out of that faith have a strong foundation and can stand against adversity; while those who give the faith lip service and for others to see but do not have that deep faith will fall. He will not even recognize them when they come before him in final judgment. The Lord also makes a distinction between saying and doing. The metaphor of the “house built upon rock” refers to those who hear the word of the Lord from an authentic source and act upon it. The house built on sand is a metaphor for those who either are not taught authentically (by false prophets) or who do not act upon what they have been given.

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Reflection:

We are reminded of a story about the young Dutch boy who wished to hold back the sea so he could build a home by a wave swept shore. Each day he would go to the very edge of the shore at low tide and erect a wall as quickly as he could in hopes that it would prevent the water from washing over the place where he wanted to build when the tide came back in. Each day, no matter how fast and how sturdily he built the water would rush back and come around the sides of his wall and knock it down and wash over it.

The boy was becoming very sad and disheartened and went to his father and told him about his struggle. His father explained to him that, while he might be the best in the world at building dikes to hold back the water, he could not do what needed to be done by himself. He must enlist the aid of his friends and family that together they might create a structure that could hold back the sea for a day.

It was a week later that the boy, this time accompanied by his friends and family came to the shore. When the tide had gone out they worked furiously together and made an enclosure. When the tide came back in, the weak places were able to be reinforced and the dike stood throughout high tide. As the water receded, more dikes were added and in a matter of weeks enough ground was reclaimed from the sea to build several houses.

The young man thanked those who had helped and then together they thanked God because the Lord had given them strength to build, he had created the material with which they built, and had given them good weather without which all they had done would have been impossible.

We thought of this story, first because of the parable of the wise man who built his house upon a solid foundation, a rock. But when we think about that foundation we realized that it was not simply one rock that is the foundation for us but many. One man, though he was also God, came into the world and established the cornerstone of faith and upon that rock countless others of faith added their own effort and in many cases blood so that the great monument to the Father, the Church might be built.

We each must become like the rock that Jesus called in St. Peter. We must strengthen ourselves with what is good through prayer and discernment so we, like the friends and family of the Dutch boy in the story, might stand together against the storm of the world, remaining firm in the faith to God’s glory. We must reject what comes from the evil one and test each notion against the measure of the love of God and His Son.

Pax

[1] ALTRE
[2] The picture today is “The House Upon the Rock and The House Upon the Sand” by William James Webb, c. 1860
[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.

Wednesday of the Twelfth Week in Ordinary Time

(Saint Cyril of Alexandria, Bishop, Doctor)

Alternate Proper for the Memorial of St. Cyril of Alexandria

Readings for Wednesday of the Twelfth Week in Ordinary Time [1][2]

Readings from the Jerusalem Bible

Readings and Commentary: [3]

Reading 1: 2 Kings 22:8-13; 23:1-3

The high priest Hilkiah informed the scribe Shaphan,
“I have found the book of the law in the temple of the Lord.”
Hilkiah gave the book to Shaphan, who read it.
Then the scribe Shaphan went to the king and reported,
“Your servants have smelted down the metals available in the temple
and have consigned them to the master workmen
in the temple of the Lord.”
The scribe Shaphan also informed the king
that the priest Hilkiah had given him a book,
and then read it aloud to the king.
When the king heard the contents of the book of the law,
he tore his garments and issued this command to Hilkiah the priest,
Ahikam, son of Shaphan,
Achbor, son of Micaiah, the scribe Shaphan,
and the king’s servant Asaiah:
“Go, consult the Lord for me, for the people, for all Judah,
about the stipulations of this book that has been found,
for the anger of the Lord has been set
furiously ablaze against us,
because our fathers did not obey the stipulations of this book,
nor fulfill our written obligations.”

The king then had all the elders of Judah
and of Jerusalem summoned together before him.
The king went up to the temple of the Lord with all the men of Judah
and all the inhabitants of Jerusalem:
priests, prophets, and all the people, small and great.
He had the entire contents of the book of the covenant
that had been found in the temple of the Lord, read out to them.
Standing by the column, the king made a covenant before the Lord
that they would follow him
and observe his ordinances, statutes and decrees
with their whole hearts and souls,
thus reviving the terms of the covenant
which were written in this book.
And all the people stood as participants in the covenant.
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Commentary on 2 Kgs 22:8-13; 23:1-3

This passage chronicles the reign of King Josiah who followed King Manasseh who had reigned for 55 years and had done evil in the eyes of the Lord, following “abominable practices” (2 Kings 21:2ff). King Josiah had ordered the gifts of precious metals given to the temple to be melted down and paid out to workmen who repaired the temple. During this renovation the book of the Law was rediscovered and the people were brought back to the faith through the reaffirmation of the covenant. The historical ebb and flow of faith in Israel continues.

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Responsorial Psalm: Psalm 119:33, 34, 35, 36, 37, 40

R. (33a) Teach me the way of your decrees, O Lord.

Instruct me, O LORD, in the way of your statutes,
that I may exactly observe them.
R. Teach me the way of your decrees, O Lord.

Give me discernment, that I may observe your law
and keep it with all my heart.
R. Teach me the way of your decrees, O Lord.

Lead me in the path of your commands,
for in it I delight.
R. Teach me the way of your decrees, O Lord.

Incline my heart to your decrees
and not to gain.
R. Teach me the way of your decrees, O Lord.

Turn away my eyes from seeing what is vain:
by your way give me life.
R. Teach me the way of your decrees, O Lord.

Behold, I long for your precepts;
in your justice give me life.
R. Teach me the way of your decrees, O Lord.
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Commentary on Ps 119:33, 34, 35, 36, 37, 40

The strophes selected from this very long psalm focus on the fidelity of the singer to the “ordinances, statutes and decrees” of the Law in direct reference to the communal lament offered in 2 Kings 22. Psalm 119 is an individual lament asking for God’s support in times of difficulty.

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Gospel: Matthew 7:15-20

Jesus said to his disciples:
“Beware of false prophets, who come to you in sheep’s clothing,
but underneath are ravenous wolves.
By their fruits you will know them.
Do people pick grapes from thornbushes, or figs from thistles?
Just so, every good tree bears good fruit,
and a rotten tree bears bad fruit.
A good tree cannot bear bad fruit,
nor can a rotten tree bear good fruit.
Every tree that does not bear good fruit will be cut down
and thrown into the fire.

So by their fruits you will know them.”
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Commentary on Mt 7:15-20

In this section of the Sermon on the Mount, Jesus warns against people claiming to be God’s messengers but whose message goes against God’s commands. Jesus uses an analogy of the fruit produced by various plants as a way to test the authenticity of those who claim to come in God’s name. He tells them that the product or result of the words offered by a self proclaimed messenger will identify them. In his time, this was probably another warning about the teaching of the Scribes and Pharisees who placed self serving demands upon the people.

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Reflection:

Earlier in this decade a great tragedy occurred in Waco Texas at the compound of a religious group called the Branch Davidians. A charismatic leader named David Koresh was able to convince a large group of people that he was from God and was leading them to God. The fruits of his teaching tell us what he truly was. On November 18, 1978 in a place commonly known as Jonestown in Guyana, a charismatic religious leader named Jimmy Jones lead 913 men women and children to mass suicide claiming that he was leading them to God. The fruits of his teaching identified him clearly.

If we believe the waning from the Lord can be lightly taken because we have two thousand years of history and understanding to fortify us against teachers who might lead us down the wrong path, all we need to do is look at recent history. If we believe that, because we have Saints who fought the battles to defeat challenges to Church teaching throughout history, we are free from those who would twist the word of God to their own purposes then look at the present day. Look at the on-going saga of Jose Luis De Jesus Miranda. He is building a financial empire based in Miami predicated upon the idea that he himself is the incarnation of God and people believe him!

The words of Jesus come rushing upon us today. We are reminded that we base our hope and trust on those whose fruits are clearly seen. The Church, for all her faults, is an on-going force for good in the world. Her message of the Risen Lord, justice for the poor and love for all mankind is what we look at and see the finger prints of God. Let us take the time to inform our selves and inform those we love about the truth so they too may avoid the many false prophets who come seeming good but whose fruits proclaim them as messengers of darkness.

Pax

[1] ALTRE
[2] The picture used today is “Josiah Orders The Book Of The Law Read Aloud To The Elders” by Merian Matthaeus the Elder, 1625-30
[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.