Saturday of the Thirty-fourth Week in Ordinary Time

“The River and the Tree of Life”
by an UNKNOWN;
Illustrator of 'Bamberg Apocalypse',
Reichenau, 1000-20

(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 Thirty-fourth Week in Ordinary Time[2][3]

Readings from the Jerusalem Bible

Readings and Commentary:[4]

Reading 1: Revelation 22:1-7

John said:

An angel showed me the river of life-giving water,

sparkling like crystal, flowing from the throne of God

and of the Lamb down the middle of the street,

On either side of the river grew the tree of life

that produces fruit twelve times a year, once each month;

the leaves of the trees serve as medicine for the nations.

Nothing accursed will be found anymore.

The throne of God and of the Lamb will be in it,

and his servants will worship him.

They will look upon his face, and his name will be on their foreheads.

Night will be no more, nor will they need light from lamp or sun,

for the Lord God shall give them light,

and they shall reign forever and ever.

And he said to me, “These words are trustworthy and true,

and the Lord, the God of prophetic spirits,

sent his angel to show his servants what must happen soon.”

“Behold, I am coming soon.”

Blessed is the one who keeps the prophetic message of this book.

------------------------------------------------------------------------------------

Commentary on Rv 22:1-7

This final vision of the heavenly kingdom provides us with the ultimate peaceful seating. God and the Christ, the Lamb of God presiding over the water of life flowing through a land filled with an abundance of good things and nothing evil present.

When the reference is made to the name inscribed on their foreheads; “They will look upon his face, and his name will be on their foreheads” it is a direct corollary to the Hebrew Phylactery, small, black leather, cube-shaped cases containing Torah texts written on parchment worn on the forehead to symbolize they had internalized God’s law. (Note; the sign of the beast is in the same place for those who are thrown down.)

Our passage ends, appropriately; “Behold, I am coming soon.” Advent begins tomorrow.

------------------------------------------------------------------------------------

Responsorial Psalm: Psalm 95:1-2, 3-5, 6-7ab

R. (1 Cor 16: 22b, see Rev. 22: 20c) Maranatha! Come, Lord Jesus!

Come, let us sing joyfully to the LORD;

let us acclaim the Rock of our salvation.

Let us come into his presence with thanksgiving;

let us joyfully sing psalms to him.

R. Maranatha! Come, Lord Jesus!

For the LORD is a great God,

and a great king above all gods;

In his hands are the depths of the earth,

and the tops of the mountains are his.

His is the sea, for he has made it,

and the dry land, which his hands have formed.

R. Maranatha! Come, Lord Jesus!

Come, let us bow down in worship;

let us kneel before the LORD who made us.

For he is our God,

and we are the people he shepherds, the flock he guides.

R. Maranatha! Come, Lord Jesus!

------------------------------------------------------------------------------------

Commentary on Ps 95:1-2, 3-5, 6-7ab

This psalm again points forward to the new liturgical year. It is a touch of liturgical irony since this is the psalm recited each morning as the Invitatory, “Come, let us sing to the Lord and shout for joy to the rock who saves us…” A psalm of thanksgiving, it is the beginning of prayer.

The response itself is explained thus; “Marana tha: an Aramaic expression probably used in the early Christian liturgy. As understood here ("O Lord, come!"), it is a prayer for the early return of Christ. If the Aramaic words are divided differently (Maran atha, "Our Lord has come"), it becomes a credal declaration. The former interpretation is supported by what appears to be a Greek equivalent of this acclamation in Rev 22:20 "Amen. Come, Lord Jesus!"[5]

------------------------------------------------------------------------------------

Gospel: Luke 21:34-36

Jesus said to his disciples:

“Beware that your hearts do not become drowsy

from carousing and drunkenness

and the anxieties of daily life,

and that day catch you by surprise like a trap.

For that day will assault everyone

who lives on the face of the earth.

Be vigilant at all times

and pray that you have the strength

to escape the tribulations that are imminent

and to stand before the Son of Man.”

------------------------------------------------------------------------------------

Commentary on Lk 21:34-36

Jesus again finds it necessary to remind his disciples not to become complacent in their practice of the faith. It is one of his sternest warnings that the end will come without notice and judgment will be immediate.

------------------------------------------------------------------------------------

Reflection:

It is almost like those who assembled our reading could not wait for Advent to begin. The passage from St. John’s Revelation ends with; “Behold, I am coming soon.” The Psalm response is “Marana tha! Come, Lord Jesus!” and it is interspersed with Psalm 95, the invitatory psalm we use in the Divine Office. And finally we are given a Gospel that has Jesus telling us that we must hold ourselves in consent preparation because we do not want to be caught unawares when the Lord comes again.

On this last day before the season of Advent begins, it is good to think about this past year and what we have done – right and wrong; “For we must all appear before the judgment seat of Christ, so that each one may receive recompense, according to what he did in the body, whether good or evil.” (2 Corinthians 5:10) As the analogy we have been using implies – take one more good look in the mirror of our souls.  What do we see there that we had not noticed before?

Let’s think about our interactions at work or school; were we living God’s law of love as best we could? Did we consciously hurt or degrade a person? Do we need to make amends and apologize to anyone specifically?

What about in our family; did we set the good example that we are asked to? Did we show those we love the most that God does rule in our hearts? (This is one of the most difficult!)

And finally, in our solitude, have we worked hard at allowing the Lord to guide our inmost thoughts and therefore drive our actions with those about us? Have we been diligent in our prayer; in praise of the one who saves us all; for ourselves; and for the world? Have we been faithful in our participation in the sacraments of Eucharist, Reconciliation, and, as needed Anointing? Have we allowed God’s grace to buoy us up and give us strength?

As we think through this short list most of us will find ways to improve, to grow closer to God in the coming new year of grace. Let us add a prayer for strength that we might walk hand in hand with the Lord throughout the year.

Pax

---

[1] General Norms for the Liturgical Year and the Calendar no. 15

[2] ALTRE

[3] The picture used today is “The River and the Tree of Life” by an UNKNOWN; Illustrator of 'Bamberg Apocalypse', Reichenau, 1000-20

[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 1 Cor 16:22

Feast of Saint Andrew, Apostle

“St Andrew”
by Jusepe de Ribera, 1616-18

Biographical Information about St. Andrew

Readings for the Feast of Saint Andrew[1][2]

Readings from the Jerusalem Bible

Readings and Commentary:[3]

Reading 1: Romans 10:9-18

Brothers and sisters:

If you confess with your mouth that Jesus is Lord

and believe in your heart that God raised him from the dead,

you will be saved.

For one believes with the heart and so is justified,

and one confesses with the mouth and so is saved.

The Scripture says,

No one who believes in him will be put to shame.

There is no distinction between Jew and Greek;

the same Lord is Lord of all,

enriching all who call upon him.

For everyone who calls on the name of the Lord will be saved.

But how can they call on him in whom they have not believed?

And how can they believe in him of whom they have not heard?

And how can they hear without someone to preach?

And how can people preach unless they are sent?

As it is written,

How beautiful are the feet of those who bring the good news!

But not everyone has heeded the good news;

for Isaiah says, Lord, who has believed what was heard from us?

Thus faith comes from what is heard,

and what is heard comes through the word of Christ.

But I ask, did they not hear?

Certainly they did; for

Their voice has gone forth to all the earth,

and their words to the ends of the world.

------------------------------------------------------------------------------------------

Commentary on Rom 10:9-18

As part of his dialogue regarding why the Jews had failed in their mission, St. Paul calls upon the Roman Christians to profess their belief that Jesus is the Son of God, divine in his own person.  The Jewish converts could not say the name of God but referred instead to Yahweh as “Lord”.  By asking the Christians to “…confess with your mouth that Jesus is Lord“, they professed their belief in his divinity and what flowed from that profession was justification (to be made just as if one had not sinned).  In justification is salvation since the physical act of confessing with the lips must come from an interior faith from the heart.

The Evangelist continues his call to faith explaining that this path to salvation is open to all peoples (“There is no distinction between Jew and Greek.).  This invitation does not have any prerequisites (i.e. one does not have to have come to belief through Judaism) to be unified in Christ paraphrasing Isaiah 28:16.

In the next section (v. 14-21) St. Paul poses questions as to why the Jewish people forfeited their status as favorites in the eyes of God.  Perhaps there were reasons which he rhetorically proposes and then rejects; did they not hear; did they not understand?  To the question; have they not heard?  St. Paul responds quoting Psalm 19:5, which concludes this passage.

------------------------------------------------------------------------------------------

Responsorial Psalm: Psalm 19:8, 9, 10, 11

R. (10) The judgments of the Lord are true, and all of them are just.

or:

R. (John 6:63) Your words, Lord, are Spirit and life.

The law of the LORD is perfect,

refreshing the soul;

The decree of the LORD is trustworthy,

giving wisdom to the simple.

R. The judgments of the Lord are true, and all of them are just.

or:

R. Your words, Lord, are Spirit and life.

The precepts of the LORD are right,

rejoicing the heart;

The command of the LORD is clear,

enlightening the eye.

R. The judgments of the Lord are true, and all of them are just.

or:

R. Your words, Lord, are Spirit and life.

The fear of the LORD is pure,

enduring forever;

The ordinances of the LORD are true,

all of them just.

R. The judgments of the Lord are true, and all of them are just.

or:

R. Your words, Lord, are Spirit and life.

They are more precious than gold,

than a heap of purest gold;

Sweeter also than syrup

or honey from the comb.

R. The judgments of the Lord are true, and all of them are just.

or:

R. Your words, Lord, are Spirit and life.

------------------------------------------------------------------------------------------

Commentary on Ps 19:8, 9, 10, 11

Psalm 19 is a hymn of praise.  In this passage we give praise to God’s gift of the Law which guides us in our daily lives.  The hymn also extols the virtue of obedience and steadfastness to the Law and its precepts.

------------------------------------------------------------------------------------------

Gospel: Matthew 4:18-22

As Jesus was walking by the Sea of Galilee, he saw two brothers,

Simon who is called Peter, and his brother Andrew,

casting a net into the sea; they were fishermen.

He said to them,

“Come after me, and I will make you fishers of men.”

At once they left their nets and followed him.

He walked along from there and saw two other brothers,

James, the son of Zebedee, and his brother John.

They were in a boat, with their father Zebedee, mending their nets.

He called them, and immediately they left their boat and their father

and followed him.

------------------------------------------------------------------------------------------

Commentary on Mt 4:18-22

This passage is the account in St. Matthew’s Gospel of the call of the first disciples.  Ironically the notes on this section point out that three of the four called, Peter, James, and John, are distinguished by a particular closeness to Jesus.  The reason that Matthew’s account indicates the disciples left work and family immediately without any explanation may be due in part to Andrew’s earlier encounter with Jesus as a disciple of John the Baptist (John 1:40)

------------------------------------------------------------------------------------------

Reflection:

What would the world be like if St. Andrew had not become a disciple of St. John the Baptist?  We don’t know what called him to follow the Voice, to become a member of that close circle of devout followers.  But we do that if the Apostle had not, he would never have been sent, as tradition holds, with his companion to ask Jesus if he was the one to come or if they should expect someone else.

If he had not gone to the Lord and heard those words “Go and tell John what you have seen and heard: the blind regain their sight, the lame walk, lepers are cleansed, the deaf hear, the dead are raised, the poor have the good news proclaimed to them.” (Luke 7:22).  Those words had meaning beyond the obvious.  While indeed the blind, the lame, and deaf were healed, those events were a direct reference to the prophesy of Isaiah (Isaiah 61:1).

And what did St. Andrew do?  He returned to the Baptist and then, perhaps taking St. John’s own mission to the next level, went immediately to his brother (John 1:37-40).  The words he spoke to him echo through the thousands of years that have passed.  They are graven in the heart of every Christian who has ever come to faith; "We have found the Messiah"

From that point forward that profession of faith made by and to the brother of the one who would be given the Keys to the Kingdom would shape the whole world.  From St. Peter and those first four disciples would be added eight more, including the one who betrayed him.  From them the Gospel of the Lord would travel to every part of the world.  It began with a simple statement of faith - "We have found the Messiah"

Today as we celebrate the feast day of St. Andrew, we thank God for the gift of faith; the faith he gave St. Andrew and all the Apostles and the faith he gives us.  We ask on this day that St. Andrew will intercede for us and the one he found will bless us with an abundance of faith so that we in our turn may announce it to the world - "We have found the Messiah"

Pax

---

[1] ALTRE

[2] The picture is “St Andrew” by Jusepe de Ribera, 1616-18

[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.

Thursday of the Thirty-fourth Week in Ordinary Time

“Angel”
by Georg Pencz,
1525-30

Readings for Thursday of the Thirty-fourth Week in Ordinary Time[1][2]

Readings from the Jerusalem Bible

Readings and Commentary:[3]

Reading 1: Revelation 18:1-2, 21-23; 19:1-3, 9a

I, John, saw another angel coming down from heaven,

having great authority,

and the earth became illumined by his splendor.

He cried out in a mighty voice:

“Fallen, fallen is Babylon the great.

She has become a haunt for demons.

She is a cage for every unclean spirit,

a cage for every unclean bird,

a cage for every unclean and disgusting beast.”

A mighty angel picked up a stone like a huge millstone

and threw it into the sea and said:

“With such force will Babylon the great city be thrown down,

and will never be found again.

No melodies of harpists and musicians,

flutists and trumpeters,

will ever be heard in you again.

No craftsmen in any trade

will ever be found in you again.

No sound of the millstone

will ever be heard in you again.

No light from a lamp

will ever be seen in you again.

No voices of bride and groom

will ever be heard in you again.

Because your merchants were the great ones of the world,

all nations were led astray by your magic potion.”

After this I heard what sounded like

the loud voice of a great multitude in heaven, saying:

“Alleluia!

Salvation, glory, and might belong to our God,

for true and just are his judgments.

He has condemned the great harlot

who corrupted the earth with her harlotry.

He has avenged on her the blood of his servants.”

They said a second time:

“Alleluia! Smoke will rise from her forever and ever.”

Then the angel said to me, “Write this:

Blessed are those who have been called

to the wedding feast of the Lamb.”

------------------------------------------------------------------------------------

Commentary on Rv 18:1-2, 21-23; 19:1-3, 9a

This passage is a“…stirring dirge over the fall of Babylon-Rome. The perspective is prophetic, as if the fall of Rome had already taken place. The imagery here, as elsewhere in this book, is not to be taken literally. The vindictiveness of some of the language, borrowed from the scathing Old Testament prophecies against Babylon, Tyre, and Nineveh (Isaiah 23; 24; 27; Jeremiah 50-51; Ezekiel 26-27), is meant to portray symbolically the inexorable demands of God's holiness and justice; cf Introduction. The section concludes with a joyous canticle on the future glory of heaven.)”[4]

------------------------------------------------------------------------------------

Responsorial Psalm: Psalm 100:1b-2, 3, 4, 5

R. (Rev. 19: 9a) Blessed are they who are called to the wedding feast of the Lamb.

Sing joyfully to the LORD, all you lands;

serve the LORD with gladness;

come before him with joyful song.

R. Blessed are they who are called to the wedding feast of the Lamb.

Know that the LORD is God;

he made us, his we are;

his people, the flock he tends.

R. Blessed are they who are called to the wedding feast of the Lamb.

Enter his gates with thanksgiving,

his courts with praise;

Give thanks to him; bless his name.

R. Blessed are they who are called to the wedding feast of the Lamb.

For he is good:

the LORD, whose kindness endures forever,

and his faithfulness, to all generations.

R. Blessed are they who are called to the wedding feast of the Lamb.

------------------------------------------------------------------------------------

Commentary on Ps 100:1b-2, 3, 4, 5

Psalm 100 is a communal song of thanksgiving.  In this selection we give thanks for God’s favor and his unending support in all good things. It affirms God’s saving grace given to His sons and daughters through all generations.

------------------------------------------------------------------------------------

Gospel: Luke 21:20-28

Jesus said to his disciples:

“When you see Jerusalem surrounded by armies,

know that its desolation is at hand.

Then those in Judea must flee to the mountains.

Let those within the city escape from it,

and let those in the countryside not enter the city,

for these days are the time of punishment

when all the Scriptures are fulfilled.

Woe to pregnant women and nursing mothers in those days,

for a terrible calamity will come upon the earth

and a wrathful judgment upon this people.

They will fall by the edge of the sword

and be taken as captives to all the Gentiles;

and Jerusalem will be trampled underfoot by the Gentiles

until the times of the Gentiles are fulfilled.

“There will be signs in the sun, the moon, and the stars,

and on earth nations will be in dismay,

perplexed by the roaring of the sea and the waves.

People will die of fright

in anticipation of what is coming upon the world,

for the powers of the heavens will be shaken.

And then they will see the Son of Man

coming in a cloud with power and great glory.

But when these signs begin to happen,

stand erect and raise your heads

because your redemption is at hand.”

------------------------------------------------------------------------------------------

Commentary on Lk 21:20-28

The apocalyptic discourse continues in St. Luke’s Gospel. The first part of this section deals with the destruction of Jerusalem (which actually took place in 70 AD). Since this event took place before the Gospel was published, Luke and his community look back upon the event. This provides the assurance that, just as Jesus' prediction of Jerusalem's destruction was fulfilled, so too will be his announcement of their final redemption.  The prediction itself is validated by the historical account of Eusebius of Casoria.  When the Christians saw the approach of the Roman armies recalled Christ’s prediction and fled across the Jordan. [5]

The second part of the reading provides a description of the actual events of the end times. The Lord assures his disciples that he will return and those who follow him should not be afraid, even as the terrible signs manifest themselves upon the earth.

------------------------------------------------------------------------------------------

Reflection:

There is a kind of paradox associated with the peace of Christ which we are offered that bears some reflection.  We have all heard stories about people who, in moments of severe stress are able to accomplish physical feats that are seemingly impossible (a mother lifting a car off of her pinned child; a father standing on two broken legs catching his children as they leap from the second story window of their burning home).  These documented events are the result of a physiological rush of adrenaline – a fear reflex.  In the cases sited, this reflex was able to stimulate incredible physical strength and deaden pain reflexes.  We must ask – would the peace of Christ interrupt this process, putting the devout Christian at a disadvantage?

The consideration of this question is, to be sure, fanciful.  The examples used and the abilities exhibited during times of peril happen completely without conscious will or thought.  The brain circuits used are not the same consciousness centers over which the peace of Christ descends.  We submit that one whose faith is strong enough; whose spiritual growth is so advanced that this state of calm assurance, would actually allow the physical reaction to be channeled in such a way as to have an even more effective outcome.  We take for example the expression found in St. Luke’s Gospel – “People will die of fright in anticipation of what is coming upon the world”.

People die of fright because that same fear reflex that directs some people to heroic actions causes others to go into cardiac arrest and die.  In most cases, panic, the most common expression of the fear reflex, causes devastating outcomes.  Take, for example, the swimmer who has a cramp and can no longer tread water.  When an unwary life guard or some well-meaning swimmer comes to help the person, they are likely to be fiercely grasped (using that same adrenaline enhanced strength) and pulled down, frequently to be drowned themselves.  How often have we heard about panic driven crowds trampling others to death as they try to escape a threat?

The peace of Christ can stave off fear and allow us to see more clearly in difficult times.  When we know and are convinced that God is there to help us; to buoy us up, in times of strife, we can take actions with calm assurance that avoid the disaster panic can bring.  That peace is what we are offered by the one who defeated death and sin for our salvation.  That peace is what we accept when we crown Christ the king in our lives. (There is a more dramatic expression of the Peace of Christ found in the lives of many Saints – but that is reserved for another time.)

Today we accept the life in the world to come.  We know and understand that, in God’s time, the end of this world will come and we will stand before the thrown of the Just Judge, the Lamb of God.  In His consolation and mercy we find his peace.

Pax

---

[1] ALTRE

[2] The picture is “Angel” by Georg Pencz, 1525-30

[3] The readings are taken from the New American Bible with the exception of the Psalm and its response which were developed by the International Committee for English in Liturgy (ICEL).  This re-publication is not authorized by USCCB and is for private use only.

[4] See NAB footnote for Revelation 18:1-19:4

[5] History of the Church from Christ to Constantine Vol. 3,Ch 5, 3

Wednesday of the Thirty-fourth Week in Ordinary Time

“The Seven Angles and Seven Plagues”
by Stephanus Garsia Placidus, 11h century

Readings for Wednesday of the Thirty-fourth Week in Ordinary Time[1][2]

Readings from the Jerusalem Bible

Readings and Commentary:[3]

Reading 1: Revelation 15:1-4

I, John, saw in heaven another sign, great and awe-inspiring:

seven angels with the seven last plagues,

for through them God’s fury is accomplished.

Then I saw something like a sea of glass mingled with fire.

On the sea of glass were standing those

who had won the victory over the beast

and its image and the number that signified its name.

They were holding God’s harps,

and they sang the song of Moses, the servant of God,

and the song of the Lamb:

“Great and wonderful are your works,

Lord God almighty.

Just and true are your ways,

O king of the nations.

Who will not fear you, Lord,

or glorify your name?

For you alone are holy.

All the nations will come

and worship before you,

for your righteous acts have been revealed.”

------------------------------------------------------------------------------------

Commentary on Rv 15:1-4

This part of John’s eschatological vision shows us the victory of the martyrs (“who had won the victory over the beast and its image and the number that signified its name”). They are singing the same Canticle of Moses we hear in Exodus 15:1-18 as the Hebrew people escape the bondage of Egypt.  St. Paul’s vision of the body of Christ applying God’s offer of adoption (and hence salvation) to both Jews and Gentiles is also supported by St. John as he conjoins Moses’ and Jesus’ messages; “…the song of Moses, the servant of God, and the song of the Lamb.”

------------------------------------------------------------------------------------

Responsorial Psalm: Psallm 98:1, 2-3ab, 7-8, 9

R. (Rev. 15: 3b) Great and wonderful are all your works, Lord, mighty God!

Sing to the LORD a new song,

for he has done wondrous deeds;

His right hand has won victory for him,

his holy arm.

R. Great and wonderful are all your works, Lord, mighty God!

The LORD has made his salvation known:

in the sight of the nations he has revealed his justice.

He has remembered his kindness and his faithfulness

toward the house of Israel.

R. Great and wonderful are all your works, Lord, mighty God!

Let the sea and what fills it resound,

the world and those who dwell in it;

Let the rivers clap their hands,

the mountains shout with them for joy.

R. Great and wonderful are all your works, Lord, mighty God!

Before the LORD, for he comes,

for he comes to rule the earth;

He will rule the world with justice

and the peoples with equity.

R. Great and wonderful are all your works, Lord, mighty God!

------------------------------------------------------------------------------------

Commentary on Ps 98:1, 2-3ab, 7-8, 9

The psalm selection supports the vision of John. Here we have a song of victory, song in praise of God’s salvation. The imagery could have been borrowed by John; “Let the sea and what fills it resound, the world and those who dwell in it;”

------------------------------------------------------------------------------------

Gospel: Luke 21:12-19

Jesus said to the crowd:

“They will seize and persecute you,

they will hand you over to the synagogues and to prisons,

and they will have you led before kings and governors

because of my name.

It will lead to your giving testimony.

Remember, you are not to prepare your defense beforehand,

for I myself shall give you a wisdom in speaking

that all your adversaries will be powerless to resist or refute.

You will even be handed over by parents,v brothers, relatives, and friends,

and they will put some of you to death.

You will be hated by all because of my name,

but not a hair on your head will be destroyed.

By your perseverance you will secure your lives.”

------------------------------------------------------------------------------------------

Commentary on Lk 21:12-19

The apocalyptic discourse from St. Luke’s Gospel continues as Jesus who has just predicted the destruction of Jerusalem now tells the crowd that this does not mean the end time has come. He predicts the great persecutions that indeed take place. The subject of how the Gospel message will divide families is once more brought in as the Lord informs those present that the persecution will take place within families as well as society at large. The good news will result in persecution from every side for the early Christian community. Jesus foresees this time of intense persecutions and asks for a steadfast response. By not preparing a defense, he is asking that those persecuted not recant the faith and promises them the reward of the martyrs. The passage concludes with a restatement of the promise of salvation for those who remain faithful; “By your perseverance you will secure your lives.”

------------------------------------------------------------------------------------------

Reflection:

As we move closer to the end of our Liturgical year we are once again reminded of both the challenge we chose to accept by being followers of Christ and the ultimate reward of faithfulness. John’s Revelation shows us what Luke’s Gospel means when Jesus says; “not a hair on your head will be destroyed” he is not referring to our physical body but our spiritual body. Only by denying the Lord can we be destroyed in that sense.

The Gospel predicts that; “You will even be handed over by parents, brothers, relatives, and friends”. The clear implication is that the Gospel message is so divisive that even family bonds can be shattered by it.  Overt persecutions are increasing, even in the western world (many believe we are at a tipping point even in the US-see Some Thoughts on Religious Persecution). Elsewhere in the world they are even more blatant; especially in China where Christianity is suppressed, persecution still takes a more forceful form. In other parts of the world, specifically the Middle East, were radical Islam now flourishes; conversion to Christianity earns the death sentence. We should not forget to give thanks for our freedom of worship, although it is under attack even in our great country.

We the rise in domestic persecution in the numerous law suits regarding religious displays spring up at this time of year.  There is now even a flourishing organization, based in Wisconsin, whose sole purpose is to attack religious freedom.  Couple the attacks on the symbols of the Lord’s nativity with intensified secular attacks on core Christian values’ the sanctity of life and the sanctity of marriage, as most vividly evidenced by our own government’s HHS Mandate, we see most clearly the divisive nature of the Gospel about which Christ spoke.

As families get together during this holiday season we see how the long held views of some family members clash with those who have been seduced by secular values.  It seems there is always more family tension at this time of year as a result of these differences.  It also seems that when families get together our normal “even tempered” defense of the faith becomes much more vociferous – the attacks more personal.  It is especially at this time of year when we must recall Jesus own temperament – one of love, grace, and humility.  We must contain our zeal and allow our love to take charge (without, we should add, coming across as patronizing). 

Our response to these situations and to this message must be one that is consistent with Christ’s message; “Love one another.” It is only way we can respond and the only way that leads to the Peace of Christ. Any other response opens the gates of hatred that comes from the one whose number is defeated in the last battle.

Pax

---

[1] ALTRE

[2] The picture today is “The Seven Angles and Seven Plagues” by Stephanus Garsia Placidus, 11h century

[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.