Memorial of Saint Alphonsus Liguori, Bishop and Doctor of the Church

(Wednesday of the Seventeenth Week in Ordinary Time)

Alternate Proper for the Memorial of St. Alphonsus Liguori

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

Readings from the Jerusalem Bible

Readings and Commentary:[3]

Reading 1: Jeremiah 15:10, 16-21

Woe to me, mother, that you gave me birth!
a man of strife and contention to all the land!
I neither borrow nor lend,
yet all curse me.
When I found your words, I devoured them;
they became my joy and the happiness of my heart,
Because I bore your name,
O Lord, God of hosts.
I did not sit celebrating
in the circle of merrymakers;
Under the weight of your hand I sat alone
because you filled me with indignation.
Why is my pain continuous,
my wound incurable, refusing to be healed?
You have indeed become for me a treacherous brook,
whose waters do not abide!
Thus the Lord answered me:
If you repent, so that I restore you,
in my presence you shall stand;
If you bring forth the precious without the vile,
you shall be my mouthpiece.
Then it shall be they who turn to you,
and you shall not turn to them;
And I will make you toward this people
a solid wall of brass.
Though they fight against you,
they shall not prevail,
For I am with you,
to deliver and rescue you, says the Lord.
I will free you from the hand of the wicked,
and rescue you from the grasp of the violent.
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Commentary on Jer 15:10, 16-21

This selection continues the Prophet Jeremiah’s lament (his “Second Confession). In these verses the prophet is having a crisis of faith in his own mission. He cries out first that he wishes he had never been born (since he was called from the womb to his mission -Jeremiah 1:4-5). Because he constantly challenges the social traditions that are evolving, because he calls for the people to reform themselves and predicts God’s punishment if they do not, he is outcast (“I did not sit celebrating in the circle of merrymakers; Under the weight of your hand I sat alone because you filled me with indignation.”)

In response to his lament, the Lord calls Jeremiah to continue his prophetic work. First Jeremiah himself must repent from his own rebellious way and return to ritual purity (“If you bring forth the precious without the vile, you shall be my mouthpiece.”) The Lord pledges unfailing support for the prophet’s mission and ultimate victory over God’s foes. (“…for I am with you, to deliver and rescue you, says the Lord.”)

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Responsorial Psalm: Psalm 59:2-3, 4, 10-11, 17, 18

R. (17d) God is my refuge on the day of distress.

Rescue me from my enemies, O my God;
from my adversaries defend me.
Rescue me from evildoers;
from bloodthirsty men save me.
R. God is my refuge on the day of distress.

For behold, they lie in wait for my life;
mighty men come together against me,
Not for any offense or sin of mine, O Lord.
R. God is my refuge on the day of distress.

O my strength! for you I watch;
for you, O God, are my stronghold,
As for my God, may his mercy go before me;
may he show me the fall of my foes.
R. God is my refuge on the day of distress.

But I will sing of your strength
and revel at dawn in your mercy;
You have been my stronghold,
my refuge in the day of distress.
R. God is my refuge on the day of distress.

O my strength! your praise will I sing;
for you, O God, are my stronghold,
my merciful God!
R. God is my refuge on the day of distress.
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Commentary on Ps 59:2-3, 4, 10-11, 17, 18

Psalm 59 is a lament which alternates prayers for salvation with petitions to punish the enemies of the faithful. The plea for salvation in the psalm strikes a counterpoint to the lament of Jeremiah who is isolated because of his call to serve the Lord.

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Gospel: Matthew 13:44-46

Jesus said to his disciples:
“The Kingdom of heaven is like a treasure buried in a field,
which a person finds and hides again,
and out of joy goes and sells all that he has and buys that field.
Again, the Kingdom of heaven is like a merchant
searching for fine pearls.
When he finds a pearl of great price,
he goes and sells all that he has and buys it.”
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Commentary on Mt 13:44-46

The parable of the Buried Treasure and the parable of the Pearl have the same point. One who understands the Kingdom of Heaven and sees its worth, places obtaining that promise before all else and sees it. It is the primacy of Christ’s teaching that guides the disciple in all things (see also commentary on Matthew 13:44-52*).

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Reflection:

The two parables of the Gospel seem, on the surface, to be saying the same thing. Indeed they both speak of the inestimable value of finding the Kingdom of God (in this life and the next). They both speak of the great joy of the person who is able to acquire it. But there is a difference in the means by which this occurs.

In the analogy to the buried treasure, the seeker is said to have found the treasure. It is as if they are simply walking in a field and stumble upon it. In this analogy it would be like the casual Christian, the person who is of the faith by accident of birth and upbringing who has followed the teaching of the Lord more out of habit than real desire to understand the Lord. One day this person has a revelation and suddenly sees the value or the peace of Christ which is what the Kingdom of God provides in this life. With that revelation and without much fanfare, that person’s life is transformed and they are filled with joy at their discovery.

The other parable; the parable of the pearl, speaks of the merchant searching for pearls. That person’s encounter is not an accident but rather the result of long effort. In this instance, it would be like the diligent seeker of truth who explores all manner of faith traditions finally finding Christ and His wisdom. Like the accidental discovery of the buried treasure, this one sees the priceless nature of God’s love and salvation and dedicates themselves completely to the goal of attaining that end.

Regardless of our template, whether we stumble across buried treasure or if we find the pearl of great price after long effort, we are told that attainment of that treasure requires single minded dedication to the attainment of that which is freely offered. It is the lesson Christ offers and one we rededicate ourselves to living.

Pax

[1] ALTRE
[2] The picture used is “The Hidden Treasure” By James Tissot, 1886-94
[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 Ignatius of Loyola, Priest

(Tuesday of the Seventeenth Week in Ordinary Time)

Alternate Proper for the Memorial of St. Ignatius of Loyola

Readings for Tuesday of the Seventeenth Week in Ordinary Time [1][2]

Readings from the Jerusalem Bible

Readings and Commentary:[3]

Reading 1: Jeremiah 14:17-22

Let my eyes stream with tears
day and night, without rest,
Over the great destruction which overwhelms
the virgin daughter of my people,
over her incurable wound.
If I walk out into the field,
look! those slain by the sword;
If I enter the city,
look! those consumed by hunger.
Even the prophet and the priest
forage in a land they know not.

Have you cast Judah off completely?
Is Zion loathsome to you?
Why have you struck us a blow
that cannot be healed?
We wait for peace, to no avail;
for a time of healing, but terror comes instead.
We recognize, O LORD, our wickedness,
the guilt of our fathers;
that we have sinned against you.
For your name's sake spurn us not,
disgrace not the throne of your glory;
remember your covenant with us, and break it not.
Among the nations' idols is there any that gives rain?
Or can the mere heavens send showers?
Is it not you alone, O LORD,
our God, to whom we look?
You alone have done all these things.
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Commentary on Jer 14:17-22

This reading is part of the Prophet Jeremiah’s great lament for the destruction and death that has come to Judah. He uses the metaphor of a young woman morally wounded to describe the damage to the land and people. The concluding verses constitute a plea for mercy and a confession of past sins (“We recognize, O Lord, our wickedness, the guilt of our fathers”). The implication being the destruction visited upon them was a consequence of their sin. The Prophet’s final plea recognizes the one True God who is all powerful.

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Responsorial Psalm: Psalm 79:8, 9, 11 and 13

R. (9) 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.

Let the prisoners' sighing come before you;
with your great power free those doomed to death.
Then we, your people and the sheep of your pasture,
will give thanks to you forever;
through all generations we will declare your praise.
R. For the glory of your name, O Lord, deliver us.
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Commentary on Ps 79:8, 9, 11 and 13

Psalm 79 is a communal lament. Continuing the lament of Jeremiah above, these verses plead with God to forgive the people of the sins they have committed. They see in their destruction and defeat the punishment of God of these past offenses and issue a plea for mercy.

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Gospel: Matthew 13:36-43

Jesus dismissed the crowds and went into the house.
His disciples approached him and said,
“Explain to us the parable of the weeds in the field.”
He said in reply, “He who sows good seed is the Son of Man,
the field is the world, the good seed the children of the Kingdom.
The weeds are the children of the Evil One,
and the enemy who sows them is the Devil.
The harvest is the end of the age, and the harvesters are angels.
Just as weeds are collected and burned up with fire,
so will it be at the end of the age.

The Son of Man will send his angels,
and they will collect out of his Kingdom
all who cause others to sin and all evildoers.
They will throw them into the fiery furnace,
where there will be wailing and grinding of teeth.
Then the righteous will shine like the sun
in the Kingdom of their Father.
Whoever has ears ought to hear.”
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Commentary on Mt 13:36-43

Jesus dismisses the crowd who, in this instance, represent the unbelieving of Israel. The remainder of this passage is directed at instruction of the disciples. His explanation of the parable of the weeds clearly shows the intent of the story. The judgment of the wicked by God through his angels will take place in the Eschaton (the end times – the end of the age. The righteous will be vindicated (shine like the sun). The final statement; “Whoever has ears ought to hear” is both a warning and a statement of need for patience by the faithful.

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Reflection:

So often we forget that there is a dynamic struggle taking place in the world between God and his nemesis, the Evil One, as the Gospel names him. We think that evil is passive in the world and while we should avoid it, it does not seek us out.

Jesus makes it clear that the struggle is on-going and that the children of God are at risk, not just of sinning of their own accord, but of being seduced by the Evil One and falling into eternal fire. The warning is apt. The evil of the world has trapped so many right-intentioned people. We see the devil portrayed in scripture as a fallen angel. If, therefore, we consider how an angel might appear to us; we must also consider that should the fallen one present himself to us. How are we to know that it is not one of God’s messengers who is persuading us to take a course of action?

In the desert, when Christ was tempted by the same Evil One, the devil, we recall, even quoted scripture to the Lord to try to seduce him away from his salvific mission. He offered food to a hungry man and water to one who thirsted. He offered all the kingdoms of the earth; essentially the fulfillment of Christ’s mission to Jesus who came to save all people for the Heavenly Father. All this he offered, if our Lord would but bow to him, the fallen angel. How tempting that must have been to the Lord as he looked past his trial in the desert and saw at the end of his earthly mission the cross of his passion standing starkly on Calvary’s hill.

The Lord’s warning to the disciples and hence to us is indeed apt. We, who strive to keep Christ’s mission of love visible in the world, are challenged constantly. Not by some benign evil that sits like a pit for us to avoid; but by a malignant evil active and insatiable spirit that seeks to ambush us, choke us as weeds, as we attempt to do God’s will. Our attitude must be one of constant vigilance and prayer. It is only by keeping this vigil and remaining in a state of constant discernment that we can see evil for what it is and avoid the terrible harvest at the end of time. “Whoever has ears ought to hear.”

Pax

[1] ALTRE
[2] The Picture is “An Angel and a Devil Fighting for the Soul of a Child” by Giacinto Gimignani, c. 1650’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.

Monday of the Seventeenth Week in Ordinary Time

(Saint Peter Chrysologus, Bishop and Doctor of the Church)

Alternate Proper for the Memorial of St. Peter Chrysologus

Readings for Monday of the Seventeenth Week in Ordinary Time [1][2]

Readings from the Jerusalem Bible

Readings and Commentary:[3]

Reading 1: Jeremiah 13:1-11

The Lord said to me: Go buy yourself a linen loincloth;
wear it on your loins, but do not put it in water.
I bought the loincloth, as the Lord commanded, and put it on.
A second time the word of the Lord came to me thus:
Take the loincloth which you bought and are wearing,
and go now to the Parath;
there hide it in a cleft of the rock.
Obedient to the Lord’s command, I went to the Parath
and buried the loincloth.
After a long interval, the Lord said to me:
Go now to the Parath and fetch the loincloth
which I told you to hide there.
Again I went to the Parath, sought out and took the loincloth
from the place where I had hid it.
But it was rotted, good for nothing!
Then the message came to me from the Lord:
Thus says the Lord:
So also I will allow the pride of Judah to rot,
the great pride of Jerusalem.
This wicked people who refuse to obey my words,
who walk in the stubbornness of their hearts,
and follow strange gods to serve and adore them,
shall be like this loincloth which is good for nothing.
For, as close as the loincloth clings to a man’s loins,
so had I made the whole house of Israel
and the whole house of Judah cling to me, says the Lord;
to be my people, my renown, my praise, my beauty.
But they did not listen.
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Commentary on Jer 13:1-11

The oracle of Jeremiah uses the metaphor of the loincloth to describe the fallen nature of the people of Judah. The loincloth, unwashed and hidden, represents the people, unrepentant and fallen away. The loincloth worn as an undergarment was the clothing worn closest to man’s most intimate parts and therefore most personal. Jeremiah uses this relationship to describe the Lord’s consideration and love for Israel which was intense (“…to be my people, my renown, my praise, my beauty”) whose fall therefore was so grievous to God (“But they did not listen.”)

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Responsorial Psalm: Deuteronomy 32:18-19, 20, 21

R. (see 18a) You have forgotten God who gave you birth.

You were unmindful of the Rock that begot you,
You forgot the God who gave you birth.
When the Lord saw this, he was filled with loathing
and anger toward his sons and daughters.
R. You have forgotten God who gave you birth.

“I will hide my face from them,” he said,
“and see what will then become of them.
What a fickle race they are,
sons with no loyalty in them!”
R. You have forgotten God who gave you birth.

“Since they have provoked me with their ‘no-god’
and angered me with their vain idols,
I will provoke them with a ‘no-people’;
with a foolish nation I will anger them.”
R. You have forgotten God who gave you birth.
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Commentary on Dt 32:18-19, 20, 21

This passage from Deuteronomy is taken from the last discourse of Moses, a section called the Song of Moses. The great leader laments that the people have turned away from the God who saved them. The song echoes God’s anger at the people who turn their backs and worship foreign gods.

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Gospel: Matthew 13:31-35

Jesus proposed a parable to the crowds.
“The Kingdom of heaven is like a mustard seed
that a person took and sowed in a field.
It is the smallest of all the seeds,
yet when full-grown it is the largest of plants.
It becomes a large bush,
and the ‘birds of the sky come and dwell in its branches.’”

He spoke to them another parable.
“The Kingdom of heaven is like yeast
that a woman took and mixed with three measures of wheat flour
until the whole batch was leavened.”

All these things Jesus spoke to the crowds in parables.
He spoke to them only in parables,
to fulfill what had been said through the prophet:

I will open my mouth in parables,
I will announce what has lain hidden from the foundation
of the world.
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Commentary on Mt 13:31-35

The Lord continues his descriptions of the Kingdom of Heaven using two parables. The parable of the mustard seed and the parable of yeast have the same point. What appears to be small grows to miraculous size. What has been insignificant is vastly important, what cannot be seen is unknowingly immense. The parables of the “Mustard Seed” and “Yeast” (see also Mark 4:30-32 and Luke 13:18-21) emphasize that from the smallest of beginnings with the proclamation of the word, the Kingdom of God expands to encompass all peoples.

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Reflection:

The entire theme of the day is colored by Jeremiah and his vision of God’s lament. He describes God’s love with a rather gritty metaphor, that of a loincloth. We can tease that image apart and see that it has a dimension and depth that, at first blush, we might overlook.

Think about underpants – that is the purpose the loincloth served. In this case God told Jeremiah to “Go buy yourself a linen loincloth”. He then tells the prophet to wear the cloth but not to wash it. When we understand that this loincloth represents God’s chosen ones, the act of not washing the underwear is symbolic of a people who are not washed – they become dirty (given the nature of the garment - dirty is perhaps too polite a word, disgustingly filthy might be better). Again, when the image is of a loincloth, they become dirty with not just the dust of the journey but with bodily filth that left unwashed will fester the skin and chafe the loins. Allowed to continue, this festering will become infected and eventually can kill the person.

Once the loincloth is put on, the Lord commands Jeremiah to “Take the loincloth which you bought and are wearing, and go now to the Parath.” The Parath is the name given to the Euphrates River in Old Testament times, roughly six hundred miles from where Jeremiah was in Palistine. A journey of that distance was undoubtedly symbolic as well. In this case the contamination of the people (i.e. the false gods, the violations of Mosaic Law, and introduction of values contrary to tradition) was perceived to flow from the Assyrians whose roots were in the Euphrates Valley.

When we think about the state of a loincloth, unwashed after such a journey, buried for the time it would take for Jeremiah to make that journey twice, the state of that undergarment would indeed be rotten. This was no doubt a commentary on how deeply the people had fallen into sin.

This deterioration of the relationship between God and his people is the tragic point that God laments through Jeremiah. That same refrain is also demonstrated in the Song of Moses, used as the psalm response today. Human kind constantly refuses to accept God’s love.

The shock value of this ancient parable is still there. In light of God’s later gift of his Son, and the revelation of the depth of his love for us through that action, we see even more clearly how our unrepentant nature causes grief in the loving parent (our Heavenly Father) who wants only good and wholesome things for us.

The Gospel makes it explicit. What we turn our backs on is nothing less than the Kingdom of God, which has now encompassed all peoples of all nations. The invitation that started with a small and insignificant nomadic people (in terms of world population) has now been extended (like yeast in dough) to include the whole world.

And still God’s offer is rejected. Even people once faithful turn away. But as fickle as we can be, God is always faithful. His hand is always extended and he invites us to wash ourselves clean and come back to him. It was for this reason that he sent his Son Jesus and for that gift we are truly thankful.

Pax

[1] ALTRE
[2] The picture used today is “Jeremiah Buries the Girdle” by Rom de Hogge, published in 1908
[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.

Seventeenth Sunday in Ordinary Time

Readings for Seventeenth Sunday in Ordinary Time [1][2]

Readings from the Jerusalem Bible

Readings and Commentary:[3]

Reading 1: 2 Kings 4:42-44

A man came from Baal-shalishah bringing to Elisha, the man of God,
twenty barley loaves made from the firstfruits,
and fresh grain in the ear.
Elisha said, “Give it to the people to eat.”
But his servant objected,
“How can I set this before a hundred people?”
Elisha insisted, “Give it to the people to eat.”
“For thus says the LORD,
'They shall eat and there shall be some left over.’”
And when they had eaten, there was some left over,
as the LORD had said.
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Commentary on 2 Kgs 4:42-44

The story of the multiplication of the loaves from 2 Kings is part of a series of miraculous events attributed to the Prophet Elisha by his disciples. This section (2 Kings 4: 1 – 8: 15) is known as the “Fioretti of Elisha” similar to the “Fioretti (popular legends) about St. Francis of Assisi”.

In this passage Elisha is in Gilgal and there is a famine in the land. He is presented with barley loaves from the first fruits of the harvest and instructs his servant to feed one hundred people with the loaves over the servant’s objections that there would not be enough. As predicted by the Prophet, there was more than enough. This event prefigures the later account of Jesus feeding the multitudes (as below in John 6:1-15 as well as Mark 6:34-44, Luke 9:10-17, Matthew 14:13-21 and Matthew 15:32-39) a demonstration of God’s love and mercy..

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Responsorial Psalm: Psalm 145:10-11, 15-16, 17-18

R. (cf. 16) The hand of the Lord feeds us; he answers all our needs.

Let all your works give you thanks, O LORD,
and let your faithful ones bless you.
Let them discourse of the glory of your kingdom
and speak of your might.
R. The hand of the Lord feeds us; he answers all our needs.

The eyes of all look hopefully to you,
and you give them their food in due season;
you open your hand
and satisfy the desire of every living thing.
R. The hand of the Lord feeds us; he answers all our needs.

The LORD is just in all his ways
and holy in all his works.
The LORD is near to all who call upon him,
to all who call upon him in truth.
R. The hand of the Lord feeds us; he answers all our needs.
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Commentary on Ps 145:10-11, 15-16, 17-18

Psalm 145 is a hymn of praise. These strophes call on the faithful to give thanks to God for opening the gates of his Heavenly Kingdom. The second strophe is a clear reference to the ancient promise in 2 Kings 4:42-44 and the future promise of God feeding the poor in John 6:1-15. They continue praising God for his justice and his creating hand.

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Reading II: Ephesians 4:1-6

Brothers and sisters:
I, a prisoner for the Lord,
urge you to live in a manner worthy of the call you have received,
with all humility and gentleness, with patience,
bearing with one another through love,
striving to preserve the unity of the spirit through the bond of peace:
one body and one Spirit,
as you were also called to the one hope of your call;
one Lord, one faith, one baptism;
one God and Father of all,
who is over all and through all and in all.
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Commentary on Eph 4:1-6

St. Paul begins this chapter of his letter to the Ephesians with an exhortation to live (walk) in unity with each other. The theological foundation laid in the previous parts of the letter is now translated into the need to act upon that reality. The apostles plea for unity uses the litany of bonds that bring Christian unity; one Body, one Spirit, one hope, one Lord, one baptism, one God and Father.

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Gospel: John 6:1-15

Jesus went across the Sea of Galilee.
A large crowd followed him,
because they saw the signs he was performing on the sick.
Jesus went up on the mountain,
and there he sat down with his disciples.
The Jewish feast of Passover was near.
When Jesus raised his eyes
and saw that a large crowd was coming to him,
he said to Philip,
“Where can we buy enough food for them to eat?”
He said this to test him,
because he himself knew what he was going to do.
Philip answered him,
“Two hundred days’ wages worth of food would not be enough
for each of them to have a little.”
One of his disciples,
Andrew, the brother of Simon Peter, said to him,
“There is a boy here who has five barley loaves and two fish;
but what good are these for so many?”
Jesus said, “Have the people recline.”
Now there was a great deal of grass in that place.
So the men reclined, about five thousand in number.
Then Jesus took the loaves, gave thanks,
and distributed them to those who were reclining,
and also as much of the fish as they wanted.
When they had had their fill, he said to his disciples,
“Gather the fragments left over,
so that nothing will be wasted.”
So they collected them,
and filled twelve wicker baskets with fragments
from the five barley loaves
that had been more than they could eat.
When the people saw the sign he had done, they said,
“This is truly the Prophet, the one who is to come into the world.”
Since Jesus knew that they were going to come and carry him off
to make him king,
he withdrew again to the mountain alone.
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Commentary on Jn 6:1-15

The Gospel from St. John today is the fourth sign from his Gospel, the multiplication of the loaves. It is the only miracle story carried in all four Gospels and closely follows the synoptic Gospels (Mark 6:34-44, Luke 9:10-17, Matthew 14:13-21 and Matthew 15:32-39) in most details.

We see in this passage the strong reference to the Eucharist as well as a demonstration of God’s great love and mercy in feeding the poor. Barley loaves were traditionally the fare of the poor. It is also interesting to note that in the Jerusalem translation the Lord “escaped” into the hills at the end of the story, implying the people were immediately aware of the great sign he had facilitated.

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Reflection:

“God feeds his people” is the one phrase summary of what scripture says to us today. In the story from 2 Kings, we see the great Prophet Elisha feeding a hundred people with the first fruits of the harvest. The story presented to the early Hebrew peoples would have been a testament to the prophet’s favor with God. We further note that he takes no credit for this event. Rather he says simply “For thus says the Lord, 'They shall eat and there shall be some left over.’” This formula “Thus says the Lord...” is a common reference within prophetic literature for a prediction and prediction fulfillment story.

The sparse details of the setting for this event contrast with the Gospel account from St. John in which the Lord feeds the multitude with five barley loaves and two fishes. Here the motive and setting are well established and the symbolism of the action on Jesus part is compelling. God, in Jesus, recognized the need of the people. St. John’s account, committed to paper after long theological reflection, presumes that Christ knew what he was about to do. The people are fed after the Lord first blesses the food.

These acts of God feeding the people are at once both miraculous and predictive in themselves. God continues to feed us. The offer is there; like manna provided in the desert, it is there for us to take – freely offered in unconditional love only fully possible in the Savior. In our lives this food takes many forms. It comes to us in the form of the Eucharist; real bread transubstantiated into Jesus’ resurrected body and blood. In this spiritual meal we are feed with the sacramental grace that strengthens us and prepares us to continue our journey toward the Father.

He feeds us in other ways that are not quite so obviously linked to the symbolism in the scripture passages we have heard. He feeds us with the very word that describes his love and concern. In sacred scripture he reveals himself to us. Like a great sculpture who molds clay into exquisite art, the inspired words of scripture describe the wonders of God’s creation, his mercy, and his love for us. In understanding the Word, we find the Word Made Flesh in the completeness of his revelation.

Finally, he feeds us with his very presence in prayer. His great consolation comes to us in times of need and we feel his abiding presence as he buoys us up in times of distress and magnifies our joy when we are happy. He feed the soul in this way and we grow in faith and understanding as a result of prayer.

God feeds us! But, as the old saying goes, “You can lead a house to water…” We are offered so much from God but ultimately it is up to us to accept what is offered. Our acceptance constitutes a bond with God that, in order for the food he offers to be efficacious, we must allow him to direct our lives along wholesome paths. His gentle yoke guides us to eternal life.

Pax

In other years: July 29 Memorial of Saint Martha

[1] ALTRE
[2] The image used is ” Multiplication of the Loaves and Fishes” by Giovanni Antonio Sogliani,1536
[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 Sixteenth Week in Ordinary Time

(Memorial of the Blessed Virgin Mary)

On Saturdays in Ordinary Time when there is no obligatory memorial, an optional memorial of the Blessed Virgin Mary is allowed [1]. Mass texts may be taken from the Common of the Blessed Virgin Mary, from a votive Mass, or from the special collection of Masses for the Blessed Virgin Mary.

Readings for Saturday of the Sixteenth Week in Ordinary Time [2][3]

Readings from the Jerusalem Bible

Readings and Commentary:[4]

Reading 1: Jeremiah 7:1-11

The following message came to Jeremiah from the Lord:
Stand at the gate of the house of the Lord,
and there proclaim this message:
Hear the word of the Lord, all you of Judah
who enter these gates to worship the Lord!
Thus says the Lord of hosts, the God of Israel:
Reform your ways and your deeds,
so that I may remain with you in this place.
Put not your trust in the deceitful words:
“This is the temple of the Lord!
The temple of the Lord! The temple of the Lord!”
Only if you thoroughly reform your ways and your deeds;
if each of you deals justly with his neighbor;
if you no longer oppress the resident alien,
the orphan, and the widow;
if you no longer shed innocent blood in this place,
or follow strange gods to your own harm,
will I remain with you in this place,
in the land I gave your fathers long ago and forever.

But here you are, putting your trust in deceitful words to your own loss!
Are you to steal and murder, commit adultery and perjury,
burn incense to Baal,
go after strange gods that you know not,
and yet come to stand before me
in this house which bears my name, and say:
“We are safe; we can commit all these abominations again”?
Has this house which bears my name
become in your eyes a den of thieves?
I too see what is being done, says the Lord.
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Commentary on Jer 7:1-11

In this passage, the Prophet Jeremiah, once more speaking with God’s voice, issues a call and a warning to the people who come the Temple that they must reform – repent – turn away from the evil, blasphemy, and callousness many have fallen into (“if each of you deals justly with his neighbor; if you no longer oppress the resident alien, the orphan, and the widow; if you no longer shed innocent blood in this place, or follow strange gods to your own harm”). It is only if they do this that God will continue to remain with them. “The temple of the Lord will not serve as a place of refuge for the Jews against their enemies if they fail to reform their evil ways.”[5]

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Responsorial Psalm: Psalm 84:3, 4, 5-6a and 8a, 11

R. (2) How lovely is your dwelling place, Lord, mighty God!

My soul yearns and pines
for the courts of the Lord.
My heart and my flesh
cry out for the living God.
R. How lovely is your dwelling place, Lord, mighty God!

Even the sparrow finds a home,
and the swallow a nest
in which she puts her young—
Your altars, O Lord of hosts,
my king and my God!
R. How lovely is your dwelling place, Lord, mighty God!

Blessed they who dwell in your house!
continually they praise you.
Blessed the men whose strength you are!
They go from strength to strength.
R. How lovely is your dwelling place, Lord, mighty God!

I had rather one day in your courts
than a thousand elsewhere;
I had rather lie at the threshold of the house of my God
than dwell in the tents of the wicked.
R. How lovely is your dwelling place, Lord, mighty God!
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Commentary on Ps 84:3, 4, 5-6a and 8a, 11

Psalm 84 was used to celebrate pilgrimages to the Temple in Jerusalem (3 times a year). Used here it recalls Jeremiah’s oracle that the temple would not be a refuge for the wicked nor the great gift his presence was for the faithful.

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Gospel: Matthew 13:24-30

Jesus proposed a parable to the crowds.
“The Kingdom of heaven may be likened to a man
who sowed good seed in his field.
While everyone was asleep his enemy came
and sowed weeds all through the wheat, and then went off.
When the crop grew and bore fruit, the weeds appeared as well.
The slaves of the householder came to him and said,
‘Master, did you not sow good seed in your field?
Where have the weeds come from?’
He answered, ‘An enemy has done this.’
His slaves said to him, ‘Do you want us to go and pull them up?’
He replied, ‘No, if you pull up the weeds
you might uproot the wheat along with them.
Let them grow together until harvest;
then at harvest time I will say to the harvesters,
“First collect the weeds and tie them in bundles for burning;
but gather the wheat into my barn.”’”
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Commentary on Mt 13:24-30

Jesus tells another parable, about the harvest this time. Here we see his reference to the “good seed” and “bad seed”. The good seed here, since this is references as an analogy to the Kingdom of God, represents those who remain faithful to God’s laws and precepts. The fact that the householder does not permit his slaves to tear out the weeds for fear of killing the wheat as well is a warning to the disciples not to judge or attempt to alienate themselves from those with whom they have contact who reject the word. The “bad seed” represents those converted by God’s enemy who choke off the good seed and, in the eschaton, will be condemned to hell.

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Reflection:

As painful as it is, we must examine the failings of our Church in dealing openly with the historical abuses of our clergy and how these matters were dealt with. While not precisely analogous the recent Penn State University scandal certainly exemplifies how an institution may be harmed by one individual's inability to restrain their worst impulses. It is believed by most people who have followed these stories that the individuals involved are the worst kinds of hypocrites, preying on those they have pledged to serve.

Jeremiah’s words most directly apply to people like these and any others who try to shield themselves from public ridicule by hiding themselves in a community of faith. Hypocrisy is one of the favorite targets of the God of Justice, and his Son for that matter. It is one of the great gifts of the Church that we are allowed to be repentant and it is clear, even from the time of Jeremiah that those who had transgressed God’s law were allowed to make amends and return to God’s favor. When the Jesus came, he provided two forms of grace for those who wish to follow him. First the initial cleansing in Baptism whereby all previous sins are washed clean and a new beginning is made. Once that initial adoption is made our recourse is to the Sacrament of Reconciliation where our repentance is accepted and God’s love is expressed.

Does that mean that the Church is not an inviting refuge for those who are enthralled with sin outside her walls? No, on the contrary, the safety of God’s love is viewed by the evil, the bad seed in Christ’s parable, as being our weakness. Those who care nothing for human dignity find it amusing that we gullible Christians would show them Christ’s love when they would take everything we have if they could. To those who have had evil sown in their hearts, the fires of the harvest chaff are waiting.

Our challenge is first to constantly turn away from sin and, through sacramental grace, realign ourselves with Christ. Second, we recognize that as wheat we grow up among the seed sown by the evil one but even that can be turned to good, so we must never stop trying to invite those around us, in spite of the risk of disappointment, to come back to the Lord with all their hearts.

Pax

[1] General Norms for the Liturgical Year and the Calendar no. 15
[2] ALTRE
[3] The picture is “The Harvest of the World” by Jacobello Alberegno,1360-90
[4] 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.
[5] See NAB footnote on Jeremiah 7:1-15

Friday of the Sixteenth Week in Ordinary Time

Readings for Friday of the Sixteenth Week in Ordinary Time [1]

Readings from the Jerusalem Bible

Readings and Commentary:[3]

Reading 1: Jeremiah 3:14-17

Return, rebellious children, says the LORD,
for I am your Master;
I will take you, one from a city, two from a clan,
and bring you to Zion.
I will appoint over you shepherds after my own heart,
who will shepherd you wisely and prudently.
When you multiply and become fruitful in the land,
says the LORD,
They will in those days no longer say,
"The ark of the covenant of the LORD!"
They will no longer think of it, or remember it,
or miss it, or make another.

At that time they will call Jerusalem the LORD's throne;
there all nations will be gathered together
to honor the name of the LORD at Jerusalem,
and they will walk no longer in their hardhearted wickedness.
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Commentary on Jer 3:14-17

Jeremiah, speaking in the prophetic voice of God, introduces new idea. Previously the Hebrew peoples saw the Ark of the Covenant as the focus of God’s presence on earth (Exodus 25:8ff). A day was coming when Jerusalem would become that focus and the Temple in Jerusalem would come to be called the Throne of the Lord. When that occurred, the people would be united in their dedication to the Lord and they would no longer be lead astray.

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Responsorial Psalm: Jeremiah 31:10, 11-12abcd, 13

R. (see 10d) The Lord will guard us as a shepherd guards his flock.

Hear the word of the LORD, O nations,
proclaim it on distant isles, and say:
He who scattered Israel, now gathers them together,
he guards them as a shepherd his flock.
R. The Lord will guard us as a shepherd guards his flock.

The LORD shall ransom Jacob,
he shall redeem him from the hand of his conqueror.
Shouting, they shall mount the heights of Zion,
they shall come streaming to the LORD's blessings:
The grain, the wine, and the oil,
the sheep and the oxen.
R. The Lord will guard us as a shepherd guards his flock.

Then the virgins shall make merry and dance,
and young men and old as well.
I will turn their mourning into joy,
I will console and gladden them after their sorrows.
R. The Lord will guard us as a shepherd guards his flock.
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Commentary on Jer 31:10, 11-12abcd, 13

The Prophet Jeremiah foresees the return of the people from exile and the joyful restoration of Jerusalem. The people rejoice as they return to prosperity, lead by the Lord, the faithful shepherd who accomplishes this saving act. As in Isaiah 42:10 and Isaiah 49:1, all nations are called to witness God’s saving hand stretched out to his people.

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Gospel: Matthew 13:18-23

Jesus said to his disciples:
"Hear the parable of the sower.
The seed sown on the path is the one who hears the word of the Kingdom
without understanding it,
and the Evil One comes and steals away
what was sown in his heart.
The seed sown on rocky ground
is the one who hears the word and receives it at once with joy.
But he has no root and lasts only for a time.
When some tribulation or persecution comes because of the word,
he immediately falls away.
The seed sown among thorns is the one who hears the word,
but then worldly anxiety and the lure of riches choke the word
and it bears no fruit.
But the seed sown on rich soil
is the one who hears the word and understands it,
who indeed bears fruit and yields a hundred or sixty or thirtyfold."
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Commentary on Mt 13:18-23

This passage from St. Matthew is the explanation of the “Parable of the Sower”. This explanation is given to the disciples as St. Matthew’s way of explaining it to his broader audience. It follows Jesus’ earlier response to their question about why he teaches using parables and his lament that many will not see or hear these teachings.

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Reflection:

We reflect on the amazing imagery of the “Parable of the Sower.” The reason this parable is so rich for us is that not only do we look at it and see ourselves as the seed (and the various circumstances of its growth) but we can also see ourselves as the sower. We can even look at ourselves as the soil in which the seed falls.

If we see ourselves as the seed we concern ourselves with accepting God’s word in our hearts so we can put out deep roots. When we do so we cannot be snatched away, the sun cannot burn us and the weeds cannot choke us. As see the only way for us to do that is by constant care and attention. We water ourselves with the sacraments, we feed ourselves with the word of God and our roots become our prayer.

If we see ourselves as the sower we must have the attitude of Christ, he knew that the life giving words he spoke would not generally fall on receptive ears (hence the reason for the parable in the first place). He (and we) must accept that we have a task to do as the sower. We must put the seeds of God’s love out there in that vast field that is the world and trust God to watch over it.

When we see ourselves as the soil, ah, that is something we can control. We can easily see the seeds of faith in others. Some times that faith has germinated and we will be the rich fertile soil that helps it grow. Other times it has not even germinated, we encourage it providing examples and nurturing. Sometimes we see it choked by weeds and we do our best to move that seed to a more wholesome environment. And sometimes we see the seeds parched due to lack of nourishment and we do our best to provide it. The hardest part of the parable of the sower is being the soil.

Today let us pray that we have the strength to be that seed in good ground. Let us ask God to help us be good sowers of his love. And finally we ask God to make us the best possible soil, encouraging those around us to grow and helping them build the roots of prayer that will sustain them.

Pax

[1] ALTRE
[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.

Memorial of Saint Joachim and Saint Anne, Parents of the Blessed Virgin Mary

(Thursday of the Sixteenth Week in Ordinary Time)

Alternate Proper for the Memorial of Sts. Joachim and Anne[1]

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

Readings from the Jerusalem Bible

Readings and Commentary:[3]

Reading 1: Jeremiah 2:1-3, 7-8, 12-13

This word of the Lord came to me:
Go, cry out this message for Jerusalem to hear!

I remember the devotion of your youth,
how you loved me as a bride,
Following me in the desert,
in a land unsown.
Sacred to the Lord was Israel,
the first fruits of his harvest;
Should any presume to partake of them,
evil would befall them, says the Lord.

When I brought you into the garden land
to eat its goodly fruits,
You entered and defiled my land,
you made my heritage loathsome.
The priests asked not,
“Where is the Lord?”
Those who dealt with the law knew me not:
the shepherds rebelled against me.
The prophets prophesied by Baal,
and went after useless idols.

Be amazed at this, O heavens,
and shudder with sheer horror, says the Lord.
Two evils have my people done:
they have forsaken me, the source of living waters;
They have dug themselves cisterns,
broken cisterns, that hold no water.
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Commentary on Jer 2:1-3, 7-8, 12-13

The oracle of Jeremiah recalls first the how the chosen people were saved. “Following me in the desert”; is a reference to the exodus and subsequent sojourn in the desert. But once they arrived in the land promised they turned away from God, even adopting the pagan practices of the indigenous peoples. (“The prophets prophesied by Baal”)

This part of the oracle concludes by saying the people have rejected the living water that is God’s favor (“…they have forsaken me, the source of living waters”) and they have turned to false gods (“They have dug themselves cisterns, broken cisterns, that hold no water.”)

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Responsorial Psalm: Psalm 36:6-7ab, 8-9, 10-11

R. (10a) With you is the fountain of life, O Lord.

O Lord, your mercy reaches to heaven;
your faithfulness, to the clouds.
Your justice is like the mountains of God;
your judgments, like the mighty deep.
R. With you is the fountain of life, O Lord.

How precious is your mercy, O God!
The children of men take refuge in the shadow of your wings.
They have their fill of the prime gifts of your house;
from your delightful stream you give them to drink.
R. With you is the fountain of life, O Lord.

For with you is the fountain of life,
and in your light we see light.
Keep up your mercy toward your friends,
your just defense of the upright of heart.
R. With you is the fountain of life, O Lord.
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Commentary on Ps 36:6-7ab, 8-9, 10-11

Psalm 36 is of mixed genre, having elements of wisdom and lament. In these strophes we hear the psalmist thanking God for his infinite mercy. The metaphor of God as the source of living water is captured in the second and third strophes supporting Jeremiah’s oracle above.

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Gospel: Matthew 13:10-17

The disciples approached Jesus and said,
"Why do you speak to the crowd in parables?"
He said to them in reply,
"Because knowledge of the mysteries of the Kingdom of heaven
has been granted to you, but to them it has not been granted.
To anyone who has, more will be given and he will grow rich;
from anyone who has not, even what he has will be taken away.
This is why I speak to them in parables, because
they look but do not see and hear but do not listen or understand.
Isaiah’s prophecy is fulfilled in them, which says:

You shall indeed hear but not understand,
you shall indeed look but never see.
Gross is the heart of this people,
they will hardly hear with their ears,
they have closed their eyes,
lest they see with their eyes
and hear with their ears
and understand with their hearts and be converted
and I heal them.

"But blessed are your eyes, because they see,
and your ears, because they hear.
Amen, I say to you, many prophets and righteous people
longed to see what you see but did not see it,
and to hear what you hear but did not hear it."
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Commentary on Mt 13:10-17

Following the “Parable of the Sower” the disciples approach Jesus to ask him why he does not speak more clearly to the people instead of using the parables that some find confusing. His response recorded in the Gospel of Matthew is much softer that the same story related in Mark 4:11ff

“Since a parable is figurative speech that demands reflection for understanding, only those who are prepared to explore its meaning can come to know it. To understand is a gift of God, granted to the disciples but not to the crowds. In Semitic fashion, both the disciples' understanding and the crowd's obtuseness are attributed to God.”[4] Concluding, Jesus reflects upon Isaiah 6:9-10 in a lament that the people will not understand what he reveals because their hearts are hardened.

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Homily:

Today the oracle of Jeremiah coupled with St. Matthew’s Gospel reminds us of our own fallibility as we once more grapple with our attempt to follow Jesus and the realization of how often we simply forget that mission and only later realize our failure.

Jeremiah, speaking with God’s voice laments about how his precious possession, the people of Israel, who faithfully followed him in their desert wanderings turned away from him once they reached the Promised Land. It is like a child who was promised a reward if they would only behave during a family gathering. When the parents gave them their reward early because they were doing such a great job, the children immediately forgot about their promise and misbehaved.

God laments through Jeremiah because the people he loves, in turning to false gods have reached out for an empty cup – a broken cistern that holds no water. They have turned from life to death and God, the loving parent weeps for their choice.

In the Gospel, Jesus tells his disciples how blessed they are because God has made the offer of life to them and they perceive it properly. It is his love for all God’s children that Christ asks us to communicate to others.

Think again of the parent who sees their children going in directions that will harm them. With older children (those who have learned everything there is to know) many times all we can do is tell them, plead with them to take another path. When they do not listen, all we can do is pray for God’s mercy and that when they find the cistern empty they will return to the living water.

We pray for ourselves as well. How often do we turn away from the life giving fountain that is God’s love to follow that which seems fairer but is not wholesome? Blessed indeed are we who see and hear God’s voice and follow. His loving mercy has saved us once more.

Pax

[1] The picture is The Annunciation to Joachim by Bartol O DiFredi, 1383
[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 Matthew 13: 10-17