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 Twenty-first Week in Ordinary Time [2][3]
Readings from the Jerusalem Bible
Readings and Commentary:[4]
Reading 1: 1 Corinthians 1:26-31
Consider your own calling, brothers and sisters.
Not many of you were wise by human standards,
not many were powerful,
not many were of noble birth.
Rather, God chose the foolish of the world to shame the wise,
and God chose the weak of the world to shame the strong,
and God chose the lowly and despised of the world,
those who count for nothing,
to reduce to nothing those who are something,
so that no human being might boast before God.
It is due to him that you are in Christ Jesus,
who became for us wisdom from God,
as well as righteousness, sanctification, and redemption,
so that, as it is written,
Whoever boasts, should boast in the Lord.
------------------------------------------------------------------------------------
Commentary on 1 Cor 1:26-31
St. Paul continues his attack on “worldly wisdom” by pointing to the community that is comprised of all stratus of society. He points out that all are called to the same Lord and that wisdom that is Jesus (“…who became for us wisdom from God”) and are made righteous, sanctified, and redeemed in Him. It is for this reason that the only boast a Christian should make is in God. The evangelist does so paraphrasing Jeremiah 9:23.
------------------------------------------------------------------------------------
Responsorial Psalm: Psalm 33:12-13, 18-19, 20-21
R. (12) Blessed the people the Lord has chosen to be his own.
Blessed the nation whose God is the Lord,
the people he has chosen for his own inheritance.
From heaven the Lord looks down;
he sees all mankind.
R. Blessed the people the Lord has chosen to be his own.
But see, the eyes of the Lord are upon those who fear him,
upon those who hope for his kindness,
To deliver them from death
and preserve them in spite of famine.
R. Blessed the people the Lord has chosen to be his own.
Our soul waits for the Lord,
who is our help and our shield,
For in him our hearts rejoice;
in his holy name we trust.
R. Blessed the people the Lord has chosen to be his own.
------------------------------------------------------------------------------------
Commentary on Ps 33:12-13, 18-19, 20-21
Psalm 33 is a hymn of praise in which God as creator is celebrated. In this selection the just are invited to share the Lord’s salvation and are promised his protection. The psalm rejoices in the active help God gives to his chosen people.
------------------------------------------------------------------------------------
Gospel: Matthew 25:14-30
Jesus told his disciples this parable:
“A man going on a journey
called in his servants and entrusted his possessions to them.
To one he gave five talents; to another, two; to a third, one–
to each according to his ability.
Then he went away.
Immediately the one who received five talents went and traded with them,
and made another five.
Likewise, the one who received two made another two.
But the man who received one went off and dug a hole in the ground
and buried his master’s money.
After a long time
the master of those servants came back and settled accounts with them.
The one who had received five talents
came forward bringing the additional five.
He said, ‘Master, you gave me five talents.
See, I have made five more.’
His master said to him, ‘Well done, my good and faithful servant.
Since you were faithful in small matters,
I will give you great responsibilities.
Come, share your master’s joy.’
Then the one who had received two talents also came forward and said,
‘Master, you gave me two talents.
See, I have made two more.’
His master said to him, ‘Well done, my good and faithful servant.
Since you were faithful in small matters,
I will give you great responsibilities.
Come, share your master’s joy.’
Then the one who had received the one talent came forward and said,
‘Master, I knew you were a demanding person,
harvesting where you did not plant
and gathering where you did not scatter;
so out of fear I went off and buried your talent in the ground.
Here it is back.’
His master said to him in reply, ‘You wicked, lazy servant!
So you knew that I harvest where I did not plant
and gather where I did not scatter?
Should you not then have put my money in the bank
so that I could have got it back with interest on my return?
Now then! Take the talent from him and give it to the one with ten.
For to everyone who has,
more will be given and he will grow rich;
but from the one who has not,
even what he has will be taken away.
And throw this useless servant into the darkness outside,
where there will be wailing and grinding of teeth.’”
------------------------------------------------------------------------------------
Commentary on Mt 25:14-30
The parable of the Talents comes to us as part of Jesus’ dialog about being prepared and vigilant. It combines two different but connected logions or morals/teaching points; the first is to use the gifts God has given for the benefit of God who is represented by the “Master” in the parable. The second continues the theme of vigilance. This parable, directed at the disciples, exhorts his servants to use the gifts God has given them to the fullest for the benefit of others (as well as God). It is an exclamation point to Jesus earlier statement “those to whom much is given, even more will be expected.”
------------------------------------------------------------------------------------
Reflection:
Have you ever done something that you think is really spectacular and it seemed that no one noticed or appreciated your effort? Have you ever been asked to do something very difficult and, in spite of the obstacles, accomplished that task but the person who assigned it didn’t even say thanks, let alone praise you for your work? It is only natural that we take pride in our work or study. Success in tasks set before us motivates us and invigorates us. So it stands to reason that when we do something we feel deserves recognition and it goes unrecognized we become unmotivated less apt to extend the same effort the next time.
What was described above is a pretty typical of what most secular literature would say about motivating people in the work place or in an educational setting. If you want someone to really maximize the use of their abilities, praise them publicly when they succeed using behaviors you wish to encourage (and chastise privately those you want to discourage).
For the Christian, praise of effort should not be required. In fact praising ones abilities is like telling a sunset what great color it has. The sunset is a reflection of the beauty of God’s creation. Likewise, for us as faithful members of a faith community dedicated to following Jesus who is the Christ, if we are praised for our efforts or abilities, our response should be to thank God for the gifts that made that accomplishment possible. To take pride in such things is like taking pride in our ability to breath air – it is a natural consequence of the life God gave us. Quoting St. Paul “Whoever boasts, should boast in the Lord.”
The Parable of the Talents from St. Matthew’s Gospel takes that idea further. The Lord’s example, because it is being addressed to his disciples, makes it clear that the gifts they have include the gift of Christ’s teachings; of his revelation of the kingdom of God. That gift is meant to be passed on. It is only in that way that it can grow. The knowledge of the incredible love God has for us is not some special, private knowledge or some powerful secret meant to be kept hidden away (That, my friends, is called Gnosticism). It is intended to be passed on and to grow.
And when we do this well, through word or example, we should be carful to give praise where praise is do – to God who first gave the gift to us. Our expectation is that the merciful Lord, like the Master in the Parable will see what we have done and give us His gratitude which is peace and joy beyond all understanding.
Today our message is clear. Through Jesus we have been redeemed and sanctified. We have been given a gift greater that golden talents – the gift of the knowledge of the Kingdom of God and we are charged to see that what was given to us grows and flourishes. By word and example, may we faithfully extend that love and understanding to all we meet.
Pax
[1] General Norms for the Liturgical Year and the Calendar no. 15
[2] ALTRE
[3] The picture used today is “The Parable of the Talents” by Rembrandt Harmenszoon van Rijn, C. 1652
[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.
Readings for Friday of the Twenty-first Week in Ordinary Time [1][2]
Readings from the Jerusalem Bible
Readings and Commentary:[3]
Reading 1: 1 Corinthians 1:17-25
Brothers and sisters:
Christ did not send me to baptize but to preach the Gospel,
and not with the wisdom of human eloquence,
so that the cross of Christ might not be emptied of its meaning.
The message of the cross is foolishness to those who are perishing,
but to us who are being saved it is the power of God.
For it is written:
I will destroy the wisdom of the wise,
and the learning of the learned I will set aside.
Where is the wise one?
Where is the scribe?
Where is the debater of this age?
Has not God made the wisdom of the world foolish?
For since in the wisdom of God
the world did not come to know God through wisdom,
it was the will of God through the foolishness of the proclamation
to save those who have faith.
For Jews demand signs and Greeks look for wisdom,
but we proclaim Christ crucified,
a stumbling block to Jews and foolishness to Gentiles,
but to those who are called, Jews and Greeks alike,
Christ the power of God and the wisdom of God.
For the foolishness of God is wiser than human wisdom,
and the weakness of God is stronger than human strength.
------------------------------------------------------------------------------------
Commentary on 1 Cor 1:17-25
This passage from St. Paul’s First Letter to the Corinthians begins with an announcement of his own mission – to proclaim the “unvarnished” truth of the Gospel “…not with the wisdom of human eloquence”.
He continues refuting those who point to Christ’s crucifixion as proof of Jesus’ fallibility by saying that faith, graciously given by God allows the Christian to see the victory in what appears to the scoffers to be a defeat (“The message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God.”) St. Paul supports his premise by quoting Isaiah 29:14 attacking the “wisdom of the wise”. He calls Jesus a stumbling block for the Jews (probably because they expected a Royal Messiah taking power like King David) and again foolishness for the rational gentiles (Greeks) who pride themselves in logic – the cross is not logical for a savior.
St. Paul concludes by telling the community “those who were called”, that it is God who acts in them giving them faith (see also Romans 9:16) and that in the face of God’s omnipotence all the wisdom and strength of humanity pales in comparison.
------------------------------------------------------------------------------------
Responsorial Psalm: Psalm. 33:1-2, 4-5, 10-11
R. (5) The earth is full of the goodness of the Lord.
Exult, you just, in the LORD;
praise from the upright is fitting.
Give thanks to the LORD on the harp;
with the ten-stringed lyre chant his praises.
R. The earth is full of the goodness of the Lord.
For upright is the word of the LORD,
and all his works are trustworthy.
He loves justice and right;
of the kindness of the LORD the earth is full.
R. The earth is full of the goodness of the Lord.
The LORD brings to nought the plans of nations;
he foils the designs of peoples.
But the plan of the LORD stands forever;
the design of his heart, through all generations.
R. The earth is full of the goodness of the Lord.
------------------------------------------------------------------------------------
Commentary on Ps. 33:1-2, 4-5, 10-11
Psalm 33 is a song of praise and thanksgiving. In this selection the emphasis is on faithfulness to God who has saving power combined with hope, a central component of faith in God.
------------------------------------------------------------------------------------
Gospel: Matthew 25:1-13
Jesus told his disciples this parable:
“The Kingdom of heaven will be like ten virgins
who took their lamps and went out to meet the bridegroom.
Five of them were foolish and five were wise.
The foolish ones, when taking their lamps,
brought no oil with them,
but the wise brought flasks of oil with their lamps.
Since the bridegroom was long delayed,
they all became drowsy and fell asleep.
At midnight, there was a cry,
‘Behold, the bridegroom! Come out to meet him!’
Then all those virgins got up and trimmed their lamps.
The foolish ones said to the wise,
‘Give us some of your oil,
for our lamps are going out.’
But the wise ones replied,
‘No, for there may not be enough for us and you.
Go instead to the merchants and buy some for yourselves.’
While they went off to buy it,
the bridegroom came
and those who were ready went into the wedding feast with him.
Then the door was locked.
Afterwards the other virgins came and said,
‘Lord, Lord, open the door for us!’
But he said in reply,
‘Amen, I say to you, I do not know you.’
Therefore, stay awake,
for you know neither the day nor the hour.”
------------------------------------------------------------------------------------------
Commentary on Mt 25:1-13
St. Matthew’s Gospel gives us the parable of the Ten Virgins continuing the Gospel theme of preparedness and vigilance (although strictly speaking this parable is about foresight). In this story the idea of vigilance is expanded to include being prepared. The Jewish wedding customs of the time would have dictated a procession [at night] from the house of the bride to the house of the groom. The whole act is symbolic of the coming of the messianic era also portrayed as a wedding in Matthew 9:15, Matthew 22:1-14 and John 3:29. The wise virgins brought oil for their lamps while the foolish ones did not. The oil is interpreted by some scholars to refer to good works.
The overarching symbolism is the lamp of faith (light of the indwelling Holy Spirit) being kept burning with oil (good works). Hence without good works (oil) the lamp will not continue to burn (James 2:17) and the virgins so deprived of light are excluded from the heavenly kingdom.
------------------------------------------------------------------------------------------
Reflection:
"Watch with the heart, watch with faith, watch with love, watch with charity, watch with good works [...]; make ready the lamps, make sure they do not go out [...], renew them with the inner oil of an upright conscience; then shall the Bridegroom enfold you in the embrace of his love and bring you into his banquet room, where your lamp can never be extinguished"
(St Augustine, Sermons, 93)
Think about what St. Augustine tells us in his sermon. The act of vigilance is not a passive, be-on-guard attitude it is an active outward facing lifestyle that not only recognizes there is a banquet that must be attended but also understands there is a state of readiness that must be attained. We once more think of an analogy – it is like the athlete who prepares for an event. The athlete does not simply think about the upcoming competition, although that is certainly part of the preparation process. The athlete practices for long periods of time; until the muscles that must be used in competition know, without being mentally told, what they must do.
Similarly, the Christian recognizes that at the end of their earthly lives there will be a banquet, a wedding feast they hope to attend. But the guests at that feast must come by a lighted path and the lamp they must bring must be bright. Clearly, part of the Christian’s preparation for that event is contemplating the joy of the celebration. But we also recognize that total preparation is needed if we are to arrive well prepared for the wedding feast of the lamb.
Our attitudes and behaviors must act in concert to provide fuel for the lamp of faith. As St. Augustine says; “Watch with the heart, watch with faith, watch with love, watch with charity, watch with good works”. Our whole being must be brought into readiness so our lamps do not dim and go out. Using the analogy of the lamps in outdoor procession – they do not burn long or well unattended, there is wind in the world that would extinguish those lamps, the flame must be protected lest some errant breeze extinguish the lamp just when it is needed.
Alas, all analogy breaks down at some point and the analogy of the athlete breaks down as well. You see, the athlete prepares for an event whose schedule is known. The date and time are set and the athlete knows they have so much time to train. We, on the other hand, do not know the time nor the place when the banquet invitation will be extended. Our prayer today then is that we keep our eyes constantly focused on our preparations. No mater what our health or age, we do not know when we will be called home. We must be ready and ask the Lord to help us as we work to keep our lamps filled.
Pax
[1] ALTRE
[2] The picture is “Parable of the Wise and Foolish Virgins“ by Hieronymus Francken II, c. 1616
[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] The Navarre Bible, Gospels and Acts, Scepter Publishers, Princeton, NJ, © 2002, pp.189
Readings for Thursday of the Twenty-First Week in Ordinary Time [1][2]
Readings from the Jerusalem Bible
Readings and Commentary:[3]
Reading 1: 1 Corinthians 1:1-9
Paul, called to be an Apostle of Christ Jesus by the will of God,
and Sosthenes our brother,
to the Church of God that is in Corinth,
to you who have been sanctified in Christ Jesus, called to be holy,
with all those everywhere who call upon the name of our Lord Jesus Christ, their Lord and ours.
Grace to you and peace from God our Father
and the Lord Jesus Christ.
I give thanks to my God always on your account
for the grace of God bestowed on you in Christ Jesus,
that in him you were enriched in every way,
with all discourse and all knowledge,
as the testimony to Christ was confirmed among you,
so that you are not lacking in any spiritual gift
as you wait for the revelation of our Lord Jesus Christ.
He will keep you firm to the end,
irreproachable on the day of our Lord Jesus Christ.
God is faithful,
and by him you were called to fellowship with his Son, Jesus Christ our Lord.
------------------------------------------------------------------------------------
Commentary on 1 Cor 1:1-9
This reading is the beginning of St. Paul’s first letter to the Church he founded in Corinth. News has reached him of some issues with the community that must be addresses as well as some external situations for which guidance must be given. His introduction, emphasizing his own call as Apostle and the call each of the faithful has received, hints at the letter’s purpose.
------------------------------------------------------------------------------------
Responsorial Psalm: Psalm 145:2-3, 4-5, 6-7
R. (1) I will praise your name for ever, Lord.
Every day will I bless you,
and I will praise your name forever and ever.
Great is the Lord and highly to be praised;
his greatness is unsearchable.
R. I will praise your name for ever, Lord.
Generation after generation praises your works
and proclaims your might.
They speak of the splendor of your glorious majesty
and tell of your wondrous works.
R. I will praise your name for ever, Lord.
They discourse of the power of your terrible deeds
and declare your greatness.
They publish the fame of your abundant goodness
and joyfully sing of your justice.
R. I will praise your name for ever, Lord.
------------------------------------------------------------------------------------
Commentary on Ps 145:2-3, 4-5, 6-7
Psalm 145 is a hymn of praise. These strophes (because it is in the acrostic form – each verse beginning with a successive letter of the Hebrew alphabet) although loosely assembled, praise God for his mercy and compassion and give thanks for His creation and redemption.
------------------------------------------------------------------------------------
Gospel: Matthew 24:42-51
Jesus said to his disciples:
“Stay awake!
For you do not know on which day your Lord will come.
Be sure of this:
if the master of the house
had known the hour of night when the thief was coming,
he would have stayed awake
and not let his house be broken into.
So too, you also must be prepared,
for at an hour you do not expect, the Son of Man will come.
“Who, then, is the faithful and prudent servant,
whom the master has put in charge of his household
to distribute to them their food at the proper time?
Blessed is that servant whom his master on his arrival finds doing so.
Amen, I say to you, he will put him in charge of all his property.
But if that wicked servant says to himself, ‘My master is long delayed,’
and begins to beat his fellow servants,
and eat and drink with drunkards,
the servant’s master will come on an unexpected day
and at an unknown hour and will punish him severely
and assign him a place with the hypocrites,
where there will be wailing and grinding of teeth.”
------------------------------------------------------------------------------------
Commentary on Mt 24:42-51
This discourse from St. Matthew’s Gospel follows his reflections about the end times and the need for vigilance. The Lord speaks to those who follower and especially the leaders of the community he leaves behind as he tells them they will not know the time when they will be called to the Kingdom of Heaven. In the second section he tells his followers that those who are found to be vigilant will be rewarded at the end of all things while those who have fallen away will be punished.
------------------------------------------------------------------------------------
Homily:
Each day when we say our prayers, we pray for those who have not been vigilant either because they were unwary or because they chose to ignore Christ’s teachings and have fallen into sin. We may even thank God, as we pray, that we have not fallen into that trap. But, there is a danger, even for the most faithful. That danger is complacence.
Think about the soldier standing guard at a well protected base. Each day he stands guard and each day he is reassured by the strength of the defenses around him. He thinks; “What enemy would be foolish enough to attack such a strong fortress?” As day follows day he goes about his guard duty and becomes less and less vigilant even though he is doing his duty faithfully. Then, when he has come to feel completely safe, the enemy attacks and he is not ready for that assault and falls.
For the faithful, this is an apt analogy and one to which the Gospel points. We must never take for granted that because we love the Lord and do what we think is our best to follow him, the evil one will not find a way around our defenses and cause us to fall. He does it every day! He whispers in the ear of the most faithful, tempting them with rewards that on the surface may seem wholesome but are in fact, deadly to the spirit.
How do we avoid this complacence? Each day we must thoroughly inspect our defenses. We must look at our prayer and see that it is not self-serving, condescending, or rationalizing. We must measure ourselves against Jesus and the Saints he has sent to inspire and guide us. We must always see the room for improvement that exists in all but Jesus himself. If we are daily striving to achieve that perfect end, we can never be satisfied with our progress and never take for granted our assumed holiness.
Today we pray that we might never lose our vigilance and in doing so, open the door to the thief.
Pax
[1] ALTRE
[2] The picture is “Sacrilegious Robbery” by Alessandro Magnasco, 1731
[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 Twenty-Second Week in Ordinary Time)
Alternate Proper for the Memorial of the Passion of St. John the Baptist
The Memorial of the Passion of Saint John the Baptist[1][2]
Readings from the Jerusalem Bible
Readings and Commentary:[3]
Note: on this feast day the Gospel from the Proper is Proper.
Reading 1: 2 Thessalonians 3:6-10, 16-18
We instruct you, brothers and sisters,
in the name of our Lord Jesus Christ,
to shun any brother
who walks in a disorderly way
and not according to the tradition they received from us.
For you know how one must imitate us.
For we did not act in a disorderly way among you,
nor did we eat food received free from anyone.
On the contrary, in toil and drudgery, night and day we worked,
so as not to burden any of you.
Not that we do not have the right.
Rather, we wanted to present ourselves as a model for you,
so that you might imitate us.
In fact, when we were with you, we instructed you that
if anyone was unwilling to work, neither should that one eat.
May the Lord of peace himself
give you peace at all times and in every way.
The Lord be with all of you.
This greeting is in my own hand, Paul’s.
This is the sign in every letter; this is how I write.
The grace of our Lord Jesus Christ be with all of you.
------------------------------------------------------------------------------------
Commentary on 2 Thes 3:6-10, 16-18
St. Paul concludes his second letter to the Church at Thessalonika with instructions on how to deal with members of their community who were “disorderly”. It is likely that this behavior was surfacing because of the forged letter that had surfaced announcing that the Apocalypse was at hand – some of the individuals who believed this may have stopped working and became a drain on the resources of the Church. St. Paul tells the membership to shun these individuals – to shame them into returning to St. Paul’s own teaching. (We note he concludes his letter assuring the recipients that it is from him and written in his own hand.)
------------------------------------------------------------------------------------
Responsorial Psalm: Psalm 128:1-2, 4-5
R. (1) Blessed are those who fear the Lord.
Blessed are you who fear the Lord,
who walk in his ways!
For you shall eat the fruit of your handiwork;
blessed shall you be, and favored.
R. Blessed are those who fear the Lord.
Behold, thus is the man blessed
who fears the Lord.
The Lord bless you from Zion:
may you see the prosperity of Jerusalem
all the days of your life.
R. Blessed are those who fear the Lord.
------------------------------------------------------------------------------------
Commentary on Ps 128:1-2, 4-5
Psalm 128 is a song of thanksgiving. It begins here with the typical blessings for following and having faith in the Lord. The faithful shall see the work of their hands prosper.
------------------------------------------------------------------------------------
Gospel: Mark 6:17-29
Herod was the one who had John the Baptist arrested and bound in prison
on account of Herodias,
the wife of his brother Philip, whom he had married.
John had said to Herod,
“It is not lawful for you to have your brother’s wife.”
Herodias harbored a grudge against him
and wanted to kill him but was unable to do so.
Herod feared John, knowing him to be a righteous and holy man,
and kept him in custody.
When he heard him speak he was very much perplexed,
yet he liked to listen to him.
She had an opportunity one day when Herod, on his birthday,
gave a banquet for his courtiers,
his military officers, and the leading men of Galilee.
Herodias’ own daughter came in
and performed a dance that delighted Herod and his guests.
The king said to the girl,
“Ask of me whatever you wish and I will grant it to you.”
He even swore many things to her,
“I will grant you whatever you ask of me,
even to half of my kingdom.”
She went out and said to her mother,
“What shall I ask for?”
She replied, “The head of John the Baptist.”
The girl hurried back to the king’s presence and made her request,
“I want you to give me at once
on a platter the head of John the Baptist.”
The king was deeply distressed,
but because of his oaths and the guests
he did not wish to break his word to her.
So he promptly dispatched an executioner with orders
to bring back his head.
He went off and beheaded him in the prison.
He brought in the head on a platter and gave it to the girl.
The girl in turn gave it to her mother.
When his disciples heard about it,
they came and took his body and laid it in a tomb.
------------------------------------------------------------------------------------
Commentary on Mk 6:17-29
The story of St. John the Baptist life from St. Mark’s Gospel gives a concise picture of St. John’s end. Especially here we note the similarities between the passing of St. John and the passion of Jesus in Mark 15:1-47 . The rationale in both cases was the anger and guilt felt at the truth proclaimed; in the case of John the guilt of Herodias, in the case of Jesus, the Jewish leaders.
------------------------------------------------------------------------------------
Reflection:
What a crushing blow the death of St. John the Baptist was to Jesus as well as his own disciples. The Voice as he is frequently called, having completed all that God had asked from him preceded Jesus in death as he had preceded him in all things except holiness.
The Baptist came into the world, a promise from God, predicted by the prophets – the voice crying out in the wilderness; calling God’s creation to prepare for the coming of his great gift, the Messiah. He cried out as did the prophets out of whose mold he was created, fearlessly and unceasingly decrying the sinful nature of humankind. Also like the prophets he pointed at the sins of the powerful and for speaking the truth, he gained the hatred of Herodias who ultimately found a means to engineer his execution.
How cruel that blow was to Jesus. We are told in St. Matthew’s Gospel " When Jesus heard of it, he withdrew in a boat to a deserted place by himself.” (Matthew 14:13). He testified on several occasions what a great man he was and we know of his familial relationship. Yet St. John himself recognized his role in God’s great plan and in his famous profession (John 3:25-36) said “The one who has the bride is the bridegroom; the best man, who stands and listens for him, rejoices greatly at the bridegroom's voice. So this joy of mine has been made complete. He must increase; I must decrease.”
St. John’s martyrdom reminds us of his great love for God and for our Lord, Jesus. His steadfast faith, fearlessly crying out to those on a path to death calls to us as well. He reminds us that social justice is not God’s justice and social morals are not our morals. What is acceptable under secular law is not necessarily acceptable under the higher calling to which we are called. With all of the voices of the saints whispering in our ears, St. John the Baptist, the Voice, calls loudest; “‘prepare the way of the Lord, make straight his paths.”(Luke 3:4)
Pax
[1] ALTRE 427/634
[2] The picture is “The Beheading of St. John the Baptist” by Carel Fabritius, c. 1640
[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.
(Tuesday of the Twenty-first Week in Ordinary Time)
Alternate Proper for the Memorial of St. Augustine
Readings for Tuesday of the Twenty-first Week in Ordinary Time [1][2]
Readings from the Jerusalem Bible
Readings and Commentary:[3]
Reading 1 2 Thessalonians 2:1-3a, 14-17
We ask you, brothers and sisters,
with regard to the coming of our Lord Jesus Christ
and our assembling with him,
not to be shaken out of your minds suddenly,
or to be alarmed either by a “spirit,” or by an oral statement,
or by a letter allegedly from us
to the effect that the day of the Lord is at hand.
Let no one deceive you in any way.
To this end he has also called you through our Gospel
to possess the glory of our Lord Jesus Christ.
Therefore, brothers and sisters, stand firm
and hold fast to the traditions that you were taught,
either by an oral statement or by a letter of ours.
May our Lord Jesus Christ himself and God our Father,
who has loved us and given us everlasting encouragement
and good hope through his grace,
encourage your hearts and strengthen them
in every good deed and word.
------------------------------------------------------------------------------------
Commentary on 2 Thes 2:1-3a, 14-17
Scholars believe a major purpose for St. Paul’s writing of the second letter to the Thessalonians, apparently only a few months after the first, was that another letter had surfaced, supposedly from St. Paul that told the community the Apocalypse was at hand. In this passage he acknowledges the existence of that forgery and tells the community to disregard the false teaching and to remain firm in their faith in Jesus as taught by him when he was with them and from his first letter.
------------------------------------------------------------------------------------
Responsorial Psalm: Psalm 96:10, 11-12, 13
R. (13b) The Lord comes to judge the earth.
Say among the nations: The Lord is king.
He has made the world firm, not to be moved;
he governs the peoples with equity.
R. The Lord comes to judge the earth.
Let the heavens be glad and the earth rejoice;
let the sea and what fills it resound;
let the plains be joyful and all that is in them!
Then shall all the trees of the forest exult.
R. The Lord comes to judge the earth.
Before the Lord, for he comes;
for he comes to rule the earth.
He shall rule the world with justice
and the peoples with his constancy.
R. The Lord comes to judge the earth.
------------------------------------------------------------------------------------
Commentary on Ps 96:10, 11-12, 13
Psalm 96 is a hymn of praise to the one true God. The psalmist invites all people to come to faith and believe in God who created all things and is above all things. He exhorts the people to praise the Lord for his wondrous works of creation. The reason for this exhortation is that God will come to rule the earth with his justice. In this passage we see the forerunner of the understanding of the New Jerusalem – the Heavenly Kingdom.
------------------------------------------------------------------------------------
Gospel: Matthew 23:23-26
Jesus said:
“Woe to you, scribes and Pharisees, you hypocrites.
You pay tithes of mint and dill and cumin,
and have neglected the weightier things of the law:
judgment and mercy and fidelity.
But these you should have done, without neglecting the others.
Blind guides, who strain out the gnat and swallow the camel!
“Woe to you, scribes and Pharisees, you hypocrites.
You cleanse the outside of cup and dish,
but inside they are full of plunder and self-indulgence.
Blind Pharisee, cleanse first the inside of the cup,
so that the outside also may be clean.”
------------------------------------------------------------------------------------
Commentary on Mt 23:23-26
This reading from Matthew continues the dialogue of the “Seven Woes”. In this selection we hear how the Pharisees have extended the law of tithing down to the smallest of crops, herbs. The implication is they are lost in the minutia of the Law and have forgotten lager faith issues. The same reference is made when he says “Blind guides, who strain out the gnat and swallow the camel!”
The final part of this section is concerned with “a metaphor illustrating a concern for appearances while inner purity is ignored (see also Mark 7:4)” . There is a strong reference here to the lack of self-control shown by these leaders.
------------------------------------------------------------------------------------
Reflection:
“But these you should have done, without neglecting the others.
Blind guides, who strain out the gnat and swallow the camel!”
Like so many little gems in scripture this one lesson falls into our laps today. It is a reminder that we must not become so focused on one element of our faith that we lose sight of the need for a holistic view.
In 1984, Joseph Cardinal Bernardin published a document on “A Consistent Ethic of Life”. He referred to this ethic as a “Seamless Garment” in reference to Jesus “seamless garment” for which the guards cast lots at his crucifixion. Putting it simplistically, the Cardinal stated that for us to authentically follow the teaching of the Church on the dignity of life, we must support life's dignity at all stages of life and under all circumstances.
A short time later at a fairly conservative parish I delivered a homily on pro-life in which I summarized the Cardinal’s teaching. In that homily I said that if one is pro-life and opposed to abortion, one must also be pro-life and reject capital punishment.
To my great surprise I was almost physically accosted by members of the Respect Life Committee following one of the Masses. They rhetorically asked me if I was trying to destroy their ministry by forcing people to link their objection to abortion with objection to capital punishment. When I tried to explain, they would have none of it. They had their ideas about the greatest evil in the world and nothing anyone said was going to change their minds.
I use this anecdote to illustrate the point made today in the Gospel. These people were so focused on one narrow aspect of an issue they had overlooked the bigger issue and fundamental tenet of our faith – love one another. They were not willing to expand their respect for life to include those who had committed grave sins against society, and had resorted to straining gnats while swallowing camels.
The Lord calls us to view our faith lives holistically. We apply the fundamental principles to our lives in all circumstances, not just those that are convenient. While we all have special interests within the faith, we must never focus on them to the exclusion of all others. We should never focus on the minutia and ignore the huge issues confronting us.
Pax
[1] ALTRE
[2] The picture used today is “St. Peter in Prison” by Rembrandt Harmenszoon van Rijn,1631
[3] The readings are taken from the New American Bible with the exception of the Psalm and its response which were developed by the International Committee for English in Liturgy (ICEL). This re-publication is not authorized by USCCB and is for private use only.
[4] See NAB footnote on Matthew 23:25-26
(Monday of the Twenty-first Week in Ordinary Time)
Alternate Proper for the Memorial of St. Monica
Readings for Monday of the Twenty-first Week in Ordinary Time [1][2]
Readings from the Jerusalem Bible
Readings and Commentary:[3]
Reading 1: 2 Thessalonians 1:1-5, 11-12
Paul, Silvanus, and Timothy to the Church of the Thessalonians
in God our Father and the Lord Jesus Christ:
grace to you and peace from God our Father
and the Lord Jesus Christ.
We ought to thank God always for you, brothers and sisters,
as is fitting, because your faith flourishes ever more,
and the love of every one of you for one another grows ever greater.
Accordingly, we ourselves boast of you in the churches of God
regarding your endurance and faith in all your persecutions
and the afflictions you endure.
This is evidence of the just judgment of God,
so that you may be considered worthy of the Kingdom of God
for which you are suffering.
We always pray for you,
that our God may make you worthy of his calling
and powerfully bring to fulfillment every good purpose
and every effort of faith,
that the name of our Lord Jesus may be glorified in you,
and you in him,
in accord with the grace of our God and Lord Jesus Christ.
------------------------------------------------------------------------------------
Commentary on 2 Thes 1:1-5, 11-12
St. Paul opens his second letter to the Church at Thessalonika, along with his two co-workers Silvanus and Timothy, with the warmth and affection he feels for this community of Christians in northern Greece which he founded. We see in his opening remarks that the pagans and Jews which make up a majority of this city-state continue to persecute the Christians, and the evangelist exhorts them to remain firm in their faith in spite of these trials – God, he promises, will find glory through their perseverance and in turn will glorify them.
------------------------------------------------------------------------------------
Responsorial Psalm: Psalm 96:1-2a, 2b-3, 4-5
R. (3) Proclaim God’s marvelous deeds to all the nations.
Sing to the Lord a new song;
sing to the Lord, all you lands.
Sing to the Lord; bless his name.
R. Proclaim God’s marvelous deeds to all the nations.
Announce his salvation, day after day.
Tell his glory among the nations;
among all peoples, his wondrous deeds.
R. Proclaim God’s marvelous deeds to all the nations.
For great is the Lord and highly to be praised;
awesome is he, beyond all gods.
For all the gods of the nations are things of nought,
but the Lord made the heavens.
R. Proclaim God’s marvelous deeds to all the nations.
------------------------------------------------------------------------------------
Commentary on Ps 96:1-2a, 2b-3, 4-5
Psalm 96 is a hymn of praise to the one true God. The psalmist invites all people to come to faith and believe in God who created all things and is above all things.
------------------------------------------------------------------------------------
Gospel: Matthew 23:13-22
Jesus said to the crowds and to his disciples:
“Woe to you, scribes and Pharisees, you hypocrites.
You lock the Kingdom of heaven before men.
You do not enter yourselves,
nor do you allow entrance to those trying to enter.
“Woe to you, scribes and Pharisees, you hypocrites.
You traverse sea and land to make one convert,
and when that happens you make him a child of Gehenna
twice as much as yourselves.
“Woe to you, blind guides, who say,
‘If one swears by the temple, it means nothing,
but if one swears by the gold of the temple, one is obligated.’
Blind fools, which is greater, the gold,
or the temple that made the gold sacred?
And you say, ‘If one swears by the altar, it means nothing,
but if one swears by the gift on the altar, one is obligated.’
You blind ones, which is greater, the gift,
or the altar that makes the gift sacred?
One who swears by the altar swears by it and all that is upon it;
one who swears by the temple swears by it
and by him who dwells in it;
one who swears by heaven swears by the throne of God
and by him who is seated on it.”
------------------------------------------------------------------------------------------
Commentary on Mt 23:13-22
This selection from St. Matthew’s Gospel lays down the first three of the “Seven Woes” in which Jesus condemns Pharisaic practices. The first of these directly attacks their authority and relates to Christ’s own assignment of that authority St. Peter in Matthew 16:19. The inference is that they lack the authority principally because their own actions do not merit entry into God’s Kingdom.
The second “Woe” is probably a reflection about the vehemence with which new converts to Judaism persecuted the early Christian Church. The inference is that in the conversion process the Pharisees closed the minds of those converts to the truth and thereby took them off the path to salvation.
The third “Woe” attacks the whole concept of the language used in making a binding oath. The essence of the Lord’s attack is that if one makes a promise the underlying honesty of the person should be the bond not some legal construct based upon the exact language used. If one swears an oath based upon a object that points to God – they have sworn on God Himself.
------------------------------------------------------------------------------------------
Reflection:
St. Paul is generally known as the pragmatist when it comes to instructions on how to live one’s faith in God and Christ. Yet today, we see the Lord himself in his criticism of the Pharisees provide us with valuable images of what it means to follow him authentically.
In the first three or the “Seven Woes” found in St. Matthew’s Gospel, he speaks to conduct that makes us worthy of the name Christian. (Oh, if you read the biblical text and not just the readings from the lectionary you may have noticed that v. 14 is actually not there. It is missing because in the very first manuscripts of Matthew that verse was actually inserted later and was taken almost verbatim from St. Mark’s Gospel (Mark 12:40). The syntax and content were clearly of a different style than the rest of St. Matthew’s work so it has been left out of modern texts.). In the first of these, Jesus takes issue with the conduct of the Pharisees as they exercise the authority of their office. To paraphrase this “Woe” we might say; “Because you tell everyone that does not do exactly as you say that they are going to hell, you have closed the gates of heaven for yourselves.” In other words, if we assume we have somehow been given the authority to judge others in God’s name, we have judged ourselves and woe to us.
In the second “Woe”, we are warned, again through the Lord’s condemnation of the Pharisees, that to lead others into that elitist attitude described in the first “Woe” leads the converted to condemnation. That’s kind of convoluted but let’s say it this way – if we bring a person to share our faith (this is especially important for parents to understand) and tell that converted person that anyone who disagrees with them (and us) about the faith is going to hell, we have placed them on a path that leads to the very place to which we have condemned those who may disagree with us. Logically this means we cling to truth but do not presume to condemn or judge. Judgment is reserved to Jesus alone.
The third “Woe” is aimed at being honest with ourselves and with God. When we make a promise we should not behave like children who might quibble over the exact language used when assigning a task. A child might say “You told me to pick up my room and I did. You didn’t say I had to clean under my bed.” I would hate to be a lawyer and have to live up to this “Woe”. The point is when we make a promise, most especially a sacred promise, we must mean what we say and act on that promise in good faith. “Woe” to us if we do not.
Today we have been given three very practical instructions that will lead us closer to the peace of Christ. They may not always be appreciated by the world, but for us the world is not where we place our hope – it is in Christ’s salvation we have hope.
Pax
[1] ALTRE
[2] The picture is “The Blind Leading the Blind” by Pieter van der Heyden, 1561
[3] The readings are taken from the New American Bible with the exception of the Psalm and its response which were developed by the International Committee for English in Liturgy (ICEL). This re-publication is not authorized by USCCB and is for private use only.
Readings for the Twenty-first Sunday in Ordinary Time [1][2]
Readings from the Jerusalem Bible
Readings and Commentary:[3]
Reading 1: Joshua 24:1-2a, 15-17, 18b
Joshua gathered together all the tribes of Israel at Shechem,
summoning their elders, their leaders,
their judges, and their officers.
When they stood in ranks before God,
Joshua addressed all the people:
“If it does not please you to serve the LORD,
decide today whom you will serve,
the gods your fathers served beyond the River
or the gods of the Amorites in whose country you are now dwelling.
As for me and my household, we will serve the LORD.”
But the people answered,
“Far be it from us to forsake the LORD
for the service of other gods.
For it was the LORD, our God,
who brought us and our fathers up out of the land of Egypt,
out of a state of slavery.
He performed those great miracles before our very eyes
and protected us along our entire journey
and among the peoples through whom we passed.
Therefore we also will serve the LORD, for he is our God.”
------------------------------------------------------------------------------------
Commentary on Jos 24:1-2a, 15-17, 18b
In this last chapter of the Book of Joshua we hear of the final act Joshua performs. Gathering the tribes together, this passage is the prelude to the Covenant at Shechem. Joshua asks the people who they will serve; “the gods your fathers served beyond the River” (“beyond the river” is most likely east of the Euphrates. That their fathers in that land were polytheistic is hinted at in Genesis 28:20-21 and Genesis 35:2-4.)?
In response to Joshua’s challenge, the people recall the Exodus from Egypt and other signs performed on their behalf and then pledge, as Joshua did (“As for me and my household, we will serve the LORD.[4]”) to follow the Lord.
------------------------------------------------------------------------------------
Responsorial Psalm: Psalm 34:2-3, 16-17, 18-19, 20-21
R. (9a) Taste and see the goodness of the Lord.
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. Taste and see the goodness of the Lord.
The LORD has eyes for the just,
and ears for their cry.
The LORD confronts the evildoers,
to destroy remembrance of them from the earth.
R. Taste and see the goodness of the Lord.
When the just cry out, the LORD hears them,
and from all their distress he rescues them.
The LORD is close to the brokenhearted;
and those who are crushed in spirit he saves.
R. Taste and see the goodness of the Lord.
Many are the troubles of the just one,
but out of them all the LORD delivers him;
he watches over all his bones;
not one of them shall be broken.
R. Taste and see the goodness of the Lord.
------------------------------------------------------------------------------------
Commentary on Ps 34:2-3, 16-17, 18-19, 20-21
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.
The final strophe contains a reference which may be derived from the ordinance on sacrifices of atonement (see Exodus 12:46, Numbers 9:12) (he watches over all his bones; not one of them shall be broken). It can also be seen of predictive of the fact that the Christ’s bones were not broken after his death on the cross.
------------------------------------------------------------------------------------
Reading II
First Option
Ephesians 5:21-32
Brothers and sisters:
Be subordinate to one another out of reverence for Christ.
Wives should be subordinate to their husbands as to the Lord.
For the husband is head of his wife
just as Christ is head of the church,
he himself the savior of the body.
As the church is subordinate to Christ,
so wives should be subordinate to their husbands in everything.
Husbands, love your wives,
even as Christ loved the church
and handed himself over for her to sanctify her,
cleansing her by the bath of water with the word,
that he might present to himself the church in splendor,
without spot or wrinkle or any such thing,
that she might be holy and without blemish.
So also husbands should love their wives as their own bodies.
He who loves his wife loves himself.
For no one hates his own flesh
but rather nourishes and cherishes it,
even as Christ does the church,
because we are members of his body.
For this reason a man shall leave his father and his mother
and be joined to his wife,
and the two shall become one flesh.
This is a great mystery,
but I speak in reference to Christ and the church.
------------------------------------------------------------------------------------
Commentary on Eph 5:21-32
St. Paul uses the relationship of Christ to the Church to exhort married couples to mutual love and respect. He defines that relationship as sacred; with reciprocal responsibilities – wives respecting their husbands and being obedient as was fitting in this highly patriarchic society. He emphasizes the model of the Church’s obedience to Christ He then enjoins the husband to love his wife the way Christ loves his Church, having laid down his life so that they might be saved from any harm. He concludes by describing the mystery of the sacramental relationship of marriage; meaning in this case – beyond human understanding.
Recent western social norms have caused this passage to become controversial since the use of the word “subordinate” is considered by some to imply complete subservience i.e. slavish unquestioning servitude. Placed in the full context of this reading, the language describes the unique love expressed by Christ and the Church which seeks of its own will to follow him in all things. St. Paul describes beautifully the mutual love and respect expressed by Christ for his people and the Church for our Bridegroom, Jesus.
------------------------------------------------------------------------------------
Or:
Second Option
Ephesians 5:2a, 25-32
Brothers and sisters:
Live in love, as Christ loved us.
Husbands, love your wives,
even as Christ loved the church
and handed himself over for her to sanctify her,
cleansing her by the bath of water with the word,
that he might present to himself the church in splendor,
without spot or wrinkle or any such thing,
that she might be holy and without blemish.
So also husbands should love their wives as their own bodies.
He who loves his wife loves himself.
For no one hates his own flesh
but rather nourishes and cherishes it,
even as Christ does the church,
because we are members of his body.
For this reason a man shall leave his father and his mother
and be joined to his wife,
and the two shall become one flesh.
This is a great mystery,
but I speak in reference to Christ and the church.
------------------------------------------------------------------------------------
Commentary on Eph 5:2a, 25-32
This alternate reading omits the language describing the role of the wife in the marriage relationship, removing the implied hierarchy and the offense that may be taken by those who feel St. Paul’s analogy and description of the wife’s role may be demeaning. This omission changes the focus from the mutual love expressed by Christ and the Church to the love expressed by Christ for his bride the Church.
------------------------------------------------------------------------------------
Gospel: John 6:60-69
Many of Jesus’ disciples who were listening said,
“This saying is hard; who can accept it?”
Since Jesus knew that his disciples were murmuring about this,
he said to them, “Does this shock you?
What if you were to see the Son of Man ascending
to where he was before?
It is the spirit that gives life,
while the flesh is of no avail.
The words I have spoken to you are Spirit and life.
But there are some of you who do not believe.”
Jesus knew from the beginning the ones who would not believe
and the one who would betray him.
And he said,
“For this reason I have told you that no one can come to me
unless it is granted him by my Father.”
As a result of this,
many of his disciples returned to their former way of life
and no longer accompanied him.
Jesus then said to the Twelve, “Do you also want to leave?”
Simon Peter answered him, “Master, to whom shall we go?
You have the words of eternal life.
We have come to believe
and are convinced that you are the Holy One of God.”
------------------------------------------------------------------------------------
Commentary on Jn 6:60-69
St. John describes the ebb and flow of the Lord’s followers. He is concluding his discourse on the “Bread of Life” and has just told the disciples once more: “For my flesh is true food, and my blood is true drink. Whoever eats my flesh and drinks my blood remains in me and I in him.” This was cannibalism, they did not get it and they did not like what they did get, so many who had seen him perform the sign of the Multiplication of the Loaves and followed him now were repulsed and went home.
The twelve stayed with him and in response to Jesus question; “Do you also want to leave?" Simon Peter answers with his profession of faith; “Master, to whom shall we go? You have the words of eternal life. We have come to believe and are convinced that you are the Holy One of God."
------------------------------------------------------------------------------------
Reflection:
The scripture today is just big, that’s the best word for it. There is a connection between the three readings but at the 1,000 foot level. We can actually use the flow of today’s scripture as sort of a courtship analogy. The first reading is like a proposal of marriage.
Joshua asks the leaders of the people if they want to serve the Lord our God or some other religion. We can assume Christ’s soon to be fiancé was being a bit wayward so the “will you marry me” question was asked in a way that seemed to give the people options. Then we have the famous scripture passage from Joshua where the quote; “As for me and my household, we will serve the Lord." The passage ends with the rest of the people he gathered also swearing allegiance to the Father, recounting it was He who brought them out of Egypt and protected them on their journey. In and of itself this passage is a profession of faith and a reminder of God’s love for his people. To the question “will you marry me?” the answer is "I will."
Next we come to the Psalm where again we hear echoes of the Bead of Life discourse from last two Sundays. In the context of the flow of scripture today, we can be reminded that this is our engagement dinner. “Taste and see the goodness of the Lord.” is our refrain. It is a life giving meal.
In Matthew 19:3-12 we hear Jesus talking about divorce. The sacramental nature of the bond between husband and wife and how that differs from the civil contract formed during the ceremony is described. Because it is so hard to explain in terms of current social norms, that passage is frequently de-emphasized. Today, in what will be in our analogy of courtship, the wedding vows, we are given another very difficult passage. It is one that is commonly pushed to the rear because it is difficult to reconcile with the push toward less polarizing language and can be interpreted literally as male domination. Fortunately, it is given in its entirety so we can focus on the very first line.
“Brothers and sisters: Be subordinate to one another out of reverence for Christ.”
Be subordinate to one another! That means mutual respect. Granted, St. Paul’s letter to the Ephesians was written back in the first century, just years after the death of Christ, to a male dominated society. His definition of roles is consistent with Hebrew tradition of the time. The most important element we must take away from what he writes here is that marriage is a partnership, a partnership in which husband and wife must be “subordinate to one another”. That mutual subordination is based upon the bond of love they share. It is a love that is the very image of Christ’s love for his bride, the Church. Determining roles and views within that partnership is what is accomplished throughout the courtship process and, that it is discussed and verified in the marriage preparation process. The roles in our analogy today between Christ and His Church are codified by scripture, the Magisterium, and Canon Law.
Finally we come to the Gospel. The situation we see from St. John today follows the Bread of Life discourse we have heard for the past two Sundays. Jesus has just told his followers (it appears that he was being followed by a pretty big number by this time) that “Amen, amen, I say to you, unless you eat the flesh of the Son of Man and drink his blood, you do not have life within you.”
Then we hear today; “Many of Jesus’ disciples who were listening said, ‘This saying is hard; who can accept it?’” Does that sound familiar? Who else do we know that cannot accept that Jesus is really present in the Eucharist? Because it is “hard”, they have turned and gone back to their old way of belief.
Participating in the marriage between Christ and His Church is difficult. We are asked, as part of our renewed commitment, to accept that Christ is head of the Church and for us to remain faithful we must eat his flesh and drink his blood so that we might have life within us. We were adopted in Baptism, we have had our Coming-Out Party in Confirmation, we celebrate our marriage to Christ in Eucharist mark our anniversary each time we eat of the flesh of the Son of God. Today, let us renew our vows. Once more accept the Bridegroom, who is Christ, and vow to be faithful to him
Pax
[1] ALTRE
[2] The picture is “The Institution of the Eucharist “ (detail) by Federico Fiori Barocci,1608
[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] The use of all capital letters for the words LORD and GOD in these scriptural references indicate instances where the actual word for God was used.
(Saint Louis)
(Saint Joseph of Calasanz, Priest)
Alternate Proper for the Memorial of St. Louis
Alternate Proper for the Memorial of St. Joseph of Calasanz
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 Twentieth Week in Ordinary Time[2][3]
Readings from the Jerusalem Bible
Readings and Commentary:[4]
Reading 1: Ezekiel 43:1-7ab
The angel led me to the gate which faces the east,
and there I saw the glory of the God of Israel
coming from the east.
I heard a sound like the roaring of many waters,
and the earth shone with his glory.
The vision was like that which I had seen
when he came to destroy the city,
and like that which I had seen by the river Chebar.
I fell prone as the glory of the Lord entered the temple
by way of the gate which faces the east,
but spirit lifted me up and brought me to the inner court.
And I saw that the temple was filled with the glory of the Lord.
Then I heard someone speaking to me from the temple,
while the man stood beside me.
The voice said to me:
Son of man, this is where my throne shall be,
this is where I will set the soles of my feet;
here I will dwell among the children of Israel forever.
------------------------------------------------------------------------------------
Commentary on Ez 43:1-7ab
This is the climax of Ezekiel’s vision. He sees the restoration of the temple and the return of God. He speaks from a period of exile in Babylon and envisions a time when the temple will be rebuilt and God’s presence with his people will be eternal. The prophet’s statement in v. 3 “The vision was like that which I had seen when he came to destroy the city, and like that which I had seen by the river Chebar” is not like the one at the river Chebar (Ezekiel 1:1, 8-11). Rather it is more like the vision in Ezekiel 9 [5]. That which was destroyed will be rebuilt, God’s salvation will be offered to those who were defeated and are without hope.
------------------------------------------------------------------------------------
Responsorial Psalm: Psalm 85:9ab and 10, 11-12, 13-14
R. (see 10b) The glory of the Lord will dwell in our land.
I will hear what God proclaims;
the Lord –for he proclaims peace.
Near indeed is his salvation to those who fear him,
glory dwelling in our land.
R. The glory of the Lord will dwell in our land.
Kindness and truth shall meet;
justice and peace shall kiss.
Truth shall spring out of the earth,
and justice shall look down from heaven.
R. The glory of the Lord will dwell in our land.
The Lord himself will give his benefits;
our land shall yield its increase.
Justice shall walk before him,
and salvation, along the way of his steps.
R. The glory of the Lord will dwell in our land.
------------------------------------------------------------------------------------
Commentary on Ps 85:9ab and 10, 11-12, 13-14
Psalm 85 is a lament in which the psalmist expresses the hope of the faithful; that God will once more dwell with them and be active in his salvific works. God’s renewed presence is remembered in a time when the exiles have returned home (fulfilling Ezekiel’s vision).
------------------------------------------------------------------------------------
Gospel: Matthew 23:1-12
Jesus spoke to the crowds and to his disciples, saying,
“The scribes and the Pharisees
have taken their seat on the chair of Moses.
Therefore, do and observe all things whatsoever they tell you,
but do not follow their example.
For they preach but they do not practice.
They tie up heavy burdens hard to carry
and lay them on people’s shoulders,
but they will not lift a finger to move them.
All their works are performed to be seen.
They widen their phylacteries and lengthen their tassels.
They love places of honor at banquets, seats of honor in synagogues,
greetings in marketplaces, and the salutation ‘Rabbi.’
As for you, do not be called ‘Rabbi.’
You have but one teacher, and you are all brothers.
Call no one on earth your father;
you have but one Father in heaven.
Do not be called ‘Master’;
you have but one master, the Christ.
The greatest among you must be your servant.
Whoever exalts himself will be humbled;
but whoever humbles himself will be exalted.”
------------------------------------------------------------------------------------
Commentary on Mt 23:1-12
This passage is the introduction to the invective against the Scribes and Pharisees. The reading sets the stage for the “Seven Woes” which follow in the chapter. St. Matthew uses Jesus' teaching about the leaders of the Jewish faith as counter-examples of what the leaders of the Christian faith must be like. The scribes and Pharisees, lead from the authority given by the Temple. According to the Gospel, they did not practice what they taught and performed their worship for others to see rather than out of true faith and worship of God.
The Gospel continues the theme of authentic worship (that is worship that changes the actions of the faithful). Matthew gives us Jesus discourse that upholds the Law of Moses and at the same time chastises those who misuse it. He describes in detail how the scribes burden the people with ritual but do not practice that same law. The complaint is twofold, fist is the rigor with which the law is interpreted (“They tie up heavy burdens hard to carry and lay them on people’s shoulders”) and second is hypocrisy of the scribes and Pharisees (“All their works are performed to be seen.”) (see also Matthew 6:1-8, 16:18).
The selection promotes an interpretation of Christian leadership which is one of humility and compassion rather than one of prideful superiority. “These verses, warning against the use of various titles, are addressed to the disciples alone. While only the title "Rabbi' has been said to be used in addressing the scribes and Pharisees (Matthew 23:7), the implication is that Father and "Master' also were. The prohibition of these titles to the disciples suggests that their use was present in Matthew's church. The Matthean Jesus forbids not only the titles but the spirit of superiority and pride that is shown by their acceptance. Whoever exalts . . . will be exalted: cf Luke 14:11.”[6]
------------------------------------------------------------------------------------
Reflection:
St. Matthew’s Gospel continues to support the idea that one’s faith must be supported by actions that are in accordance with that faith, in order for salvation or justification to be assured. In this Gospel we see a clearer definition about what those actions must be.
Clearly Jesus does not approve of the behavior of the Jewish leadership – the Scribes and the Pharisees, formal and informal leaders of the faith community. They have, as a group, fallen into two traps. The first of these we will liken to Tai Chi. Most people think of Tai Chi as a form of exercise that relaxes joints and strengthens muscles. That’s what it is; but it came from the martial arts – Kung fu was were it got its origins. Anyone who has studied martial arts like Kung fu, Tae Kwon Do, or Karate has had to learn what are called forms. Forms are set actions done in a specific order that help the student refine either attack or defensive techniques. They are done vigorously and require great coordination, timing, and concentration. In Tae Kwon Do for instance there are nine forms to be learned that lead up to black belt and then additional forms to be created or learned as a person continues toward mastery. Tai Chi took the concept of forms and slowed them down to a point where they no longer represent or train for combat but for the sake of the form itself; in other words, it’s all for show, its original purpose obscured or forgotten.
Does that mean that Tai Chi has no benefits? Not at all, benefit can still be derived from it but if one is attacked, Tai Chi training is not likely to help one defend one’s self; the reflexes are not trained. In the same way the leaders of the temple became so focused on the rigorous “letter of the law” they forgot what the law as intended to accomplish – behaviors that would lead to God’s Kingdom on earth.
The second trap the Scribes and Pharisees fell into was an all too human one. They were given positions of authority and because their own focus was on the letter of the law and they thought they had gotten so good at it, they assumed that they should be honored for their attentiveness to the 613 commandments that make up Mosaic Law. They saw their attention to detail as meriting them special attention and places of honor. In a sense they became ornamental without real purpose.
The lessons we derive from this scripture are compelling. We, first and foremost, must be constantly alert so that we do not become arrogant in our faith. We must never focus so intensely on the precepts of the faith that we lose sight of their practical application in the world around us. The first time that happens we may find ourselves saying something like; “But St. Peter, I should not have to spend that much time in Purgatory, I prayed the rosary every day!”
Pax
[1] General Norms for the Liturgical Year and the Calendar no. 15
[2] ALTRE
[3] The picture is “The Vision of Ezekiel” by Francisco Collantes, 1630
[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] Jerome Biblical Commentary, Prentice Hall, Inc., © 1968, 21:87, pp. 363
[6] See NAB footnote on Matthew 23:8-12
Biographical Information about St. Bartholomew[1]
Readings for the Feast of Saint Bartholomew[2]
Readings from the Jerusalem Bible
Readings and Commentary:[3]
Reading 1: Revelations 21:9b-14
The angel spoke to me, saying,
“Come here.
I will show you the bride, the wife of the Lamb.”
He took me in spirit to a great, high mountain
and showed me the holy city Jerusalem
coming down out of heaven from God.
It gleamed with the splendor of God.
Its radiance was like that of a precious stone,
like jasper, clear as crystal.
It had a massive, high wall,
with twelve gates where twelve angels were stationed
and on which names were inscribed,
the names of the twelve tribes of the children of Israel.
There were three gates facing east,
three north, three south, and three west.
The wall of the city had twelve courses of stones as its foundation,
on which were inscribed the twelve names
of the twelve Apostles of the Lamb.
------------------------------------------------------------------------------------
Commentary on Rv 21:9b-14
God shows St. John the New Jerusalem, Christ’s heavenly kingdom. The Evangelist has borrowed much of his description from Ezekiel (Chapters 40-48). He is taken to a high mountain (Ezekiel 40 2-3) and sees the heavenly vision as God’s presence transforms his kingdom into a radiant fortress. St. John’s description supports images of evangelization (see 2 Corinthians 4:6). The repeating number 12 (twelve angels, twelve tribes, twelve names) alludes to the perfect continuity between God’s relationship with the Old Testament peoples (Ezekiel 48:30-35 and Exodus 28:17-21) and the Church (Matthew 19:28 and Luke 22:29-30). He concludes his vision providing an analogy; the preaching of the Apostles (and Prophets) is to the Church as a foundation is to an edifice (see Ephesians 2:20).
------------------------------------------------------------------------------------------
Responsorial Psalm: Psalm 145:10-11, 12-13, 17-18
R. (12) Your friends make known, O Lord, the glorious splendor of your Kingdom.
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. Your friends make known, O Lord, the glorious splendor of your Kingdom.
Making known to men your might
and the glorious splendor of your Kingdom.
Your Kingdom is a Kingdom for all ages,
and your dominion endures through all generations.
R. Your friends make known, O Lord, the glorious splendor of your Kingdom.
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. Your friends make known, O Lord, the glorious splendor of your Kingdom.
------------------------------------------------------------------------------------
Commentary on Ps 145:10-11, 12-13, 17-18
Psalm 145 is a hymn of praise. In this selection we hear the singer rejoice in the image of God’s Heavenly Kingdom as its very existence announces God’s glory to the world. He supports his faithful servants and blesses their efforts.
------------------------------------------------------------------------------------
Gospel: John 1:45-51
Philip found Nathanael and told him,
“We have found the one about whom Moses wrote in the law,
and also the prophets, Jesus son of Joseph, from Nazareth.”
But Nathanael said to him,
“Can anything good come from Nazareth?”
Philip said to him, “Come and see.”
Jesus saw Nathanael coming toward him and said of him,
“Here is a true child of Israel.
There is no duplicity in him.”
Nathanael said to him, “How do you know me?”
Jesus answered and said to him,
“Before Philip called you, I saw you under the fig tree.”
Nathanael answered him,
“Rabbi, you are the Son of God; you are the King of Israel.”
Jesus answered and said to him,
“Do you believe
because I told you that I saw you under the fig tree?
You will see greater things than this.”
And he said to him, “Amen, amen, I say to you,
you will see heaven opened and the angels of God
ascending and descending on the Son of Man.”
------------------------------------------------------------------------------------
Commentary on Jn 1:45-51
St. John’s Gospel gives us the story of the call of Bartholomew (Nathanael). The symbolism used in the story is rich in the Hebrew tradition. When Jesus comments; “Here is a true child of Israel. There is no duplicity in him,” he is referring to Jacob who first was called Israel but tricked his father Isaac, receiving his blessing above Esau and therefore considered duplicitous. “True son” would relate him to Abraham.
Next we hear the Lord respond to Bartholomew when he asks “How do you know me?” with the statement “Before Philip called you, I saw you under the fig tree.” The fig tree is a symbol of Messianic Peace. In this statement Jesus identifies himself as the Messiah. Bartholomew understands and immediately responds in faith “Rabbi, you are the Son of God…”
There is a possible reference Genesis 28:11-17 in the final verse of St. John’s account. The dream of Jacob sees the same “angels of God ascending and descending” at his awakening Jacob exclaims “This is nothing else but an abode of God, and that is the gateway to heaven!"
------------------------------------------------------------------------------------
Reflection:
One day, after all that must happen before heaven is reached, we hope to meet Saint Bartholomew face to face and discover the mystery of his identity in Sacred Scripture. The mere fact that we do not have piles of information about him tells us much. He obviously had a humble bearing and character, befitting an ambassador of Christ in the world. His legend says he evangelized vast areas leaving a trail of bread crumbs for us to follow from the modern-day Middle East through India. It is said that he was martyred in Armenia for converting the brother of a local monarch. Like many of those killed for the faith in those early years, it is said his passage into physical death was as horrific as his soul’s immediate entry into the City of God was glorious.
What is important for us is our belief that, like the Communion of Saints whose foundation we find in 2 Maccabees 15:7ff, we believe that St. Bartholomew will intercede for us. Consider for a moment, one of the names referred to in the reading from St. John’s Revelation “The wall of the city had twelve courses of stones as its foundation, on which were inscribed the twelve names of the twelve Apostles of the Lamb” praying to our Lord, on our behalf! So often we forget that we are joined by a vast army of saints whose intercession we can invite.
Beyond the obvious joy we should feel, knowing that we may call upon this “Apostle of the Lamb” for prayers, we also see his heroic example. We hear in the Gospel how the Lord himself saw the saintly qualities of this friend of St. Philip’s. We know that, even before he was one of the Twelve, he was seen by others as being a person of faith. This is the real power we can share with him – our own witness to Christ in the world through our faith filled actions, our steadfast beliefs forming what we say and do.
Like all the Saints, we act with the love of Christ, not so we can be praised (as Bartholomew was praised by being flayed alive!). But rather that our Heavenly Father might receive the praise which is his due; for we are nothing without him.
Today we rejoice once more for a member of the Church’s foundation, one of the Twelve. Saint Bartholomew, pray for us!
Pax
In other Years: Friday of the Twentieth Week in Ordinary Time
[1] The picture used is “The Martyrdom of St. Bartholomew “ by Giovanni Battista Tiepolo, 1722
[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.
