Wednesday of the Thirteenth Week in Ordinary Time

“Expulsion of Hagar”
by Willem van Mieris, 1724

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

Readings from the Jerusalem Bible

Readings and Commentary:[3]

Reading 1: Genesis 21:5, 8-20a

Abraham was a hundred years old when his son Isaac was born to him.

Isaac grew, and on the day of the child's weaning

Abraham held a great feast.

Sarah noticed the son whom Hagar the Egyptian

had borne to Abraham

playing with her son Isaac;

so she demanded of Abraham:

"Drive out that slave and her son!

No son of that slave is going to share the inheritance

with my son Isaac!"

Abraham was greatly distressed,

especially on account of his son Ishmael.

But God said to Abraham: "Do not be distressed about the boy

or about your slave woman.

Heed the demands of Sarah, no matter what she is asking of you;

for it is through Isaac that descendants shall bear your name.

As for the son of the slave woman,

I will make a great nation of him also,

since he too is your offspring."

Early the next morning Abraham got some bread and a skin of water

and gave them to Hagar.

Then, placing the child on her back, he sent her away.

As she roamed aimlessly in the wilderness of Beer-sheba,

the water in the skin was used up.

So she put the child down under a shrub,

and then went and sat down opposite him, about a bowshot away;

for she said to herself, "Let me not watch to see the child die."

As she sat opposite Ishmael, he began to cry.

God heard the boy's cry,

and God's messenger called to Hagar from heaven:

"What is the matter, Hagar?

Don't be afraid; God has heard the boy's cry in this plight of his.

Arise, lift up the boy and hold him by the hand;

for I will make of him a great nation."

Then God opened her eyes, and she saw a well of water.

She went and filled the skin with water, and then let the boy drink.

God was with the boy as he grew up.

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Commentary on Gn 21:5, 8-20a

The saga of Abraham (Abram) continues in this passage as he strives to follow God’s will.  The birth of Isaac is announced and immediately tension arises.  His wife Sarah (Sarai) has demanded that Hagar and Ishmael (first born out of Abraham) be cast out of their family group.  This is truly the beginning of the split in Abraham’s descendants as the Jewish people would begin through his son Isaac and through his son Ishmael the followers of Islam develop.  The same God (whose Only Son is the Messiah) that favored the early Jewish people, in this passage shows his love for Hagar and Ishmael and their descendants.

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Responsorial Psalm: Psalm 34:7-8, 10-11, 12-13

R. (7a) The Lord hears the cry of the poor.

When the poor one called out, the LORD heard,

and from all his distress he saved him.

The angel of the LORD encamps

around those who fear him, and delivers them.

R. The Lord hears the cry of the poor.

Fear the LORD, you his holy ones,

for naught is lacking to those who fear him.

The great grow poor and hungry;

but those who seek the LORD want for no good thing.

R. The Lord hears the cry of the poor.

Come, children, hear me;

I will teach you the fear of the LORD.

Which of you desires life,

and takes delight in prosperous days?

R. The Lord hears the cry of the poor.

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Commentary on Ps 34:7-8, 10-11, 12-13

Psalm 34 is a hymn of thanksgiving.  In this selection, the singer rejoices in God’s love and compassion, especially for those in need (“the poor”).  God saves those who love him and shares in their delight during good times.

CCC: Ps 34:8 336

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Gospel: Matthew 8:28-34

When Jesus came to the territory of the Gadarenes,

two demoniacs who were coming from the tombs met him.

They were so savage that no one could travel by that road.

They cried out, "What have you to do with us, Son of God?

Have you come here to torment us before the appointed time?"

Some distance away a herd of many swine was feeding.

The demons pleaded with him,

"If you drive us out, send us into the herd of swine."

And he said to them, "Go then!"

They came out and entered the swine,

and the whole herd rushed down the steep bank into the sea

where they drowned.

The swineherds ran away,

and when they came to the town they reported everything,

including what had happened to the demoniacs.

Thereupon the whole town came out to meet Jesus,

and when they saw him they begged him to leave their district.

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Commentary on Mt 8:28-34

Jesus comes to a region about five miles southeast of the Sea of Galilee and encounters the two demoniacs (people taken over by demons).  He drives them out into a herd of swine (the symbolism here for the Jewish audience would be powerful as swine were unclean animals and even they preferred death to the presence of evil.).  The gentle population, probably very superstitious, was afraid of Christ’s power over evil and did not want any more damage as a result of his presence.

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Reflection:

What is the difference between physical love (eros) and love (agape)-the highest and purest form of love? The story of Sarah and Hagar from Genesis anwers this question.  It is also a tremendous lesson in moral theology.  In her rush to give Abraham the heir he needed for his prosperity to be handed down, Sarah brought Abraham Hagar, her servant, to be a surrogate.  In this action we see Abraham performing the physical act of love (eros) with Hagar.  Through this action, Hagar’s dignity as a person was not considered.  She was seen by Sarah and indeed by Abraham as merely the vessel for an heir.

Having been thus demeaned and having produced the desired son for Abraham in Ishmael we see the natural enmity arise between Sarah and Hagar.  Hagar for her part loved (agape) Ishmael.  Ignoring the circumstances of his conception, she saw Abraham’s fortune passing to him as son and heir.  Then the unthinkable happened, Sarah became pregnant in her advanced years and bore a son Isaac.  This event essentially took away any rights that Ishmael could claim on Abraham’s posterity.  We can understand the feelings (jealousy, hate, resentment) between the two women as complex as they were.

We see something else in this story as well.  As favored as Abraham is in the eyes of God, the Lord loves (agape) Ishmael and Hagar without prejudice.  The promise of salvation is given them as well as Abraham, Isaac, and Sarah.  In God’s eyes they are all precious to Him.

Within the context of human relationships we can see a clear example of what happens when the wrong thing is done for what is considered to be a noble purpose.  In this case, Sarah loved (agape) her husband and felt she had somehow displeased God.  Since Abraham was clearly beloved by God and had been promised a multitude of descendants, and since she was barren of children, it must be her that God disapproved.  With this thought she presented her servant to her husband to be the means of God’s promised continuation of life.  She did so without thinking that this action would constitute any infidelity on the part of Abraham.  She also did not consider that this action would violate the dignity of her servant.

Even if Hagar considered this order from her mistress a reasonable one, the action violated her human dignity.  Even though the resultant life in Ishmael was precious to God, the means of begetting that life were ignoble at best.  The end result is obvious to us now.  God’s promise was fulfilled in Ishmael as well as Isaac.  God’s prediction was also fulfilled – that there would be enmity between Ishmael and his descendants and those of Isaac.

We see the pain that can arise from doing the wrong thing for the right reasons in this story and pray for the wisdom to hear and apply this knowledge in our own actions.  We see also that God loves all his people and hope that our own hearts will respond to that love in the same way.

Pax

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[1] ALTRE

[2] The picture is “Expulsion of Hagar” by Willem van Mieris, 1724

[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 Thirteenth Week in Ordinary Time

(Optional Memorial for the First Holy Martyrs of the Roman Church)

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

“Sleep of Jesus During the Storm”
by Alexandre Bida, c. 1875

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

Readings from the Jerusalem Bible

Readings and Commentary: [3]

Reading 1: Genesis 19:15-29

As dawn was breaking, the angels urged Lot on, saying, "On your way!

Take with you your wife and your two daughters who are here,

or you will be swept away in the punishment of Sodom."

When he hesitated, the men, by the LORD's mercy,

seized his hand and the hands of his wife and his two daughters

and led them to safety outside the city.

As soon as they had been brought outside, he was told:

"Flee for your life!

Don't look back or stop anywhere on the Plain.

Get off to the hills at once, or you will be swept away."

 "Oh, no, my lord!" Lot replied,

"You have already thought enough of your servant

to do me the great kindness of intervening to save my life.

But I cannot flee to the hills to keep the disaster from overtaking me,

and so I shall die.

Look, this town ahead is near enough to escape to.

It's only a small place.

Let me flee there-it's a small place, is it not?-

that my life may be saved."

"Well, then," he replied,

"I will also grant you the favor you now ask.

I will not overthrow the town you speak of.

Hurry, escape there!

I cannot do anything until you arrive there."

That is why the town is called Zoar.

The sun was just rising over the earth as Lot arrived in Zoar;

at the same time the LORD rained down sulphurous fire

upon Sodom and Gomorrah

from the LORD out of heaven.

He overthrew those cities and the whole Plain,

together with the inhabitants of the cities

and the produce of the soil.

But Lot's wife looked back, and she was turned into a pillar of salt.

Early the next morning Abraham went to the place

where he had stood in the LORD's presence.

As he looked down toward Sodom and Gomorrah

and the whole region of the Plain,

he saw dense smoke over the land rising like fumes from a furnace.

Thus it came to pass: when God destroyed the Cities of the Plain,

he was mindful of Abraham by sending Lot away from the upheaval

by which God overthrew the cities where Lot had been living.

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Commentary on Gn 19:15-29

This passage describes the salvation of Lot and his wife and daughters from the destruction heaped upon Sodom and Gomorrah.  Lot is given the boon of salvation because of his righteous actions in the previous section (Genesis 19 1-14) and his genealogy (see below).  Lot is instructed to flee and not look back at God’s destructive wrath.  Lot’s wife violates this instruction (looking upon that which was forbidden by God) and is turned into a pillar of salt.

The language used to describe the destruction “He overthrew those cities and the whole Plain…” (Literally turned upside down) would be consistent with an earthquake followed by fire.  The passage concludes indicating that a principle reason for Lot’s salvation was his relationship to Abraham (Genesis 12:5).

CCC: Gn 19 332; Gn 19:1-29 2357

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Responsorial Psalm: Psalm 26:2-3, 9-10, 11-12

R. (3a) O Lord, your mercy is before my eyes.

Search me, O LORD, and try me;

test my soul and my heart.

For your mercy is before my eyes,

and I walk in your truth.

R. O Lord, your mercy is before my eyes.

Gather not my soul with those of sinners,

nor with men of blood my life.

On their hands are crimes,

and their right hands are full of bribes.

R. O Lord, your mercy is before my eyes.

But I walk in integrity;

redeem me, and have mercy on me.

My foot stands on level ground;

in the assemblies I will bless the LORD.

R. O Lord, your mercy is before my eyes.

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Commentary on Ps 26:2-3, 9-10, 11-12

Psalm 26 is an individual lament.  In these strophes the psalmist seeks the Lords protection as they approach Him (see also Exodus 30:17-21),  The signer prays for mercy and purity before God as fidelity and praise of the Lord are pledged.

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Gospel: Matthew 8:23-27

As Jesus got into a boat, his disciples followed him.

Suddenly a violent storm came up on the sea,

so that the boat was being swamped by waves;

but he was asleep.

They came and woke him, saying,

"Lord, save us!  We are perishing!"

He said to them, "Why are you terrified, O you of little faith?"

Then he got up, rebuked the winds and the sea,

and there was great calm.

The men were amazed and said, "What sort of man is this,

whom even the winds and the sea obey?"

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Commentary on Mt 8:23-27

Jesus calming the sea is the first of this set of miracles recorded in St. Matthew’s Gospel. There are notable differences between St. Matthew’s account and that of St. Mark (Mark 4:35-41). First we note that Jesus leads the disciples into the boat rather than the disciples taking him there. We also see a more reverent attitude on the part of the twelve as the wake him contrasted with the accusatory tone in St. Mark (“…do you not care that we are perishing?") This account of the disciple’s experience, in both cases, points directly at Jesus as the Son of God and serves as a proof for the reader.

CCC: Mt 8:20 2444; Mt 8:26 2610

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Reflection:

When the story of Jesus sleeping in the boat during the storm was written (and his subsequent command over the elements), it may have been seen as a proof of his identity as the Messiah. We see another meaning in this story.  If we view this story as a metaphor we see Jesus bringing calm to the storm.

In the fevered pace of our daily lives we frequently encounter storms, do we not?  They may arise at school, at work, or with family and friends.  The storms may take for form of situations beyond our control or they may be a result of mistakes we have made or events poorly handled.  Whatever their source, we are at constant risk of being thrown to our deaths in sin. 

It is difficult to see clearly when we are in the middle of these storms.  Much like a physical storm, our vision is clouded by the turbulence of the storm.  We cannot clearly chart our actions when our sight is so impaired.  If we try to make important decisions while we are tossed by the storms of emotion, if we react to the situation out of desperation, we frequently cause more damage than good and end up worse off than when we started.

Where, we may ask is Jesus, when we are twisting in the wind of these storms?  Is he asleep in the boat?  We certainly hope so because if we are convinced of this, we can wake him up; calling upon the Holy Spirit to bring peace and quiet to the storm.  Even if it continues to rage around us, we feel the interior calm of the Lord that allows us to see clearly, to act correctly.  Our usual problem is we forget he is sleeping there and try to ride the storm out as best we can.

Today as we remember the Lord is with us always, we pray that when our life’s storms hurtle themselves in our direction we may remember quickly that Jesus sleeps with us in our souls and when we become afraid, angry or desperate we will reach out to him saying "Lord, save us!”  In our faith he will rebuke the storm and bring us peace.

Pax

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[1] ALTRE

[2] The picture is “Sleep of Jesus During the Storm” by Alexandre Bida, c. 1875

[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..

Solemnity of Saints Peter and Paul, Apostles

“Saints Peter and Paul”
by Guido Reni, c. 1600

Mass During the Day

Catechism Links [1]

CCC 153, 424, 440, 442, 552, 765, 880-881: Saint Peter

CCC 442, 601, 639, 642, 1508, 2632-2633, 2636, 2638: Saint Paul

Solemnity of Sts. Peter and Paul - Vigil

Readings for the Solemnity of Sts. Peter and Paul [2][3]

Readings from the Jerusalem Bible

Readings and Commentary: [4][5]

Reading 1: Acts 12:1-11

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

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

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

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

CCC: Acts 12:5 2636; Acts 12:6-11 334
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Responsorial Psalm: Psalm 34:2-3, 4-5, 6-7, 8-9

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

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

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

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

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

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

CCC: Ps 34:3 716; Ps 34:8 336
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Reading II: 2 Timothy 4:6-8, 17-18

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

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

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

CCC: 2 Tm 4 2015
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Gospel: Matthew 16:13-19

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

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

CCC: Mt 16-18 1969; Mt 16:16-23 440; Mt 16:16 424, 442; Mt 16:17 153, 442; Mt 16:18-19 881; Mt 16:18 424, 442, 552, 586, 869; Mt 16:19 553, 1444
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Reflection:

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

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

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

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

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

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

Pax

In other Years: Monday of the Thirteenth Week in Ordinary Time

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[1] Catechism links are taken from the Homiletic Directory, Published by the Congregation for Divine Worship and the Discipline of the Sacraments, 29 June 2014

[2] ALTRE

[3] The picture used is “Saints Peter and Paul” by Guido Reni, c. 1600

[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] In part, from the commentary from Fr. Tom Welbers at Our Lady of the Assumption Church in Berkley, California.

Thirteenth Sunday in Ordinary Time

Catechism Links [1]

CCC 548-549, 646, 994: Jesus raises the dead

CCC 1009-1014: death transformed by Christ

CCC 1042-1050: hope for a new heaven and a new earth

“Christ Resurrects the Daughter of Jairus”
by Friedrich Overbeck, 1815

Readings for the Thirteenth Sunday in Ordinary Time [2][3]

Readings from the Jerusalem Bible

Readings and Commentary: [4]

Reading 1: Wisdom 1:13-15; 2:23-24

God did not make death,

nor does he rejoice in the destruction of the living.

For he fashioned all things that they might have being;

and the creatures of the world are wholesome,

and there is not a destructive drug among them

nor any domain of the netherworld on earth,

for justice is undying.

For God formed man to be imperishable;

the image of his own nature he made him.

But by the envy of the devil, death entered the world,

and they who belong to his company experience it.

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Commentary on Wis 1:13-15; 2:23-24

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

CCC: Wis 1:13 413, 1008; Wis 2:23-24 1008; Wis 2:24 391, 413, 2538

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

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

I will extol you, O LORD, for you drew me clear

and did not let my enemies rejoice over me.

O LORD, you brought me up from the netherworld;

you preserved me from among those going down into the pit.

R. I will praise you, Lord, for you have rescued me.

Sing praise to the LORD, you his faithful ones,

and give thanks to his holy name.

For his anger lasts but a moment;

a lifetime, his good will.

At nightfall, weeping enters in,

but with the dawn, rejoicing.

R. I will praise you, Lord, for you have rescued me.

Hear, O LORD, and have pity on me;

O LORD, be my helper.

You changed my mourning into dancing;

O LORD, my God, forever will I give you thanks.

R. I will praise you, Lord, for you have rescued me.

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Commentary on Ps 30:2, 4, 5-6, 11, 12, 13

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

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

Brothers and sisters:

As you excel in every respect, in faith, discourse,

knowledge, all earnestness, and in the love we have for you,

may you excel in this gracious act also.

For you know the gracious act of our Lord Jesus Christ,

that though he was rich, for your sake he became poor,

so that by his poverty you might become rich.

Not that others should have relief while you are burdened,

but that as a matter of equality

your abundance at the present time should supply their needs,

so that their abundance may also supply your needs,

that there may be equality.

As it is written:

Whoever had much did not have more,

and whoever had little did not have less.

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Commentary on 2 Cor 8:7, 9, 13-15

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

CCC: 2 Cor 8:1-15 2833; 2 Cor 8:9 517, 1351, 2407, 2546

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Gospel: Mark 5:21-43

When Jesus had crossed again in the boat

to the other side,

a large crowd gathered around him, and he stayed close to the sea.

One of the synagogue officials, named Jairus, came forward.

Seeing him he fell at his feet and pleaded earnestly with him, saying,

"My daughter is at the point of death.

Please, come lay your hands on her

that she may get well and live."

He went off with him,

and a large crowd followed him and pressed upon him.

There was a woman afflicted with hemorrhages for twelve years.

She had suffered greatly at the hands of many doctors

and had spent all that she had.

Yet she was not helped but only grew worse.

She had heard about Jesus and came up behind him in the crowd

and touched his cloak.

She said, "If I but touch his clothes, I shall be cured."

Immediately her flow of blood dried up.

She felt in her body that she was healed of her affliction.

Jesus, aware at once that power had gone out from him,

turned around in the crowd and asked, "Who has touched my clothes?"

But his disciples said to Jesus,

"You see how the crowd is pressing upon you,

and yet you ask, 'Who touched me?'"

And he looked around to see who had done it.

The woman, realizing what had happened to her,

approached in fear and trembling.

She fell down before Jesus and told him the whole truth.

He said to her, "Daughter, your faith has saved you.

Go in peace and be cured of your affliction."

While he was still speaking,

people from the synagogue official's house arrived and said,

"Your daughter has died; why trouble the teacher any longer?"

Disregarding the message that was reported,

Jesus said to the synagogue official,

"Do not be afraid; just have faith."

He did not allow anyone to accompany him inside

except Peter, James, and John, the brother of James.

When they arrived at the house of the synagogue official,

he caught sight of a commotion,

people weeping and wailing loudly.

So he went in and said to them,

"Why this commotion and weeping?

The child is not dead but asleep."

And they ridiculed him.

Then he put them all out.

He took along the child's father and mother

and those who were with him

and entered the room where the child was.

He took the child by the hand and said to her, "Talitha koum,"

which means, "Little girl, I say to you, arise!"

The girl, a child of twelve, arose immediately and walked around.

At that they were utterly astounded.

He gave strict orders that no one should know this

and said that she should be given something to eat.

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Commentary on Mk 5:21-43

This selection from Mark’s Gospel begins with Jesus continuing his journey of healing. The passage relates two interwoven examples of the power of faith in healing. First the Synagogue Official’s plea to Jesus to heal his daughter is presented. This is important from the standpoint that it is recognition of Jesus status by the local faith community. An official from the Synagogue would only consult with one widely recognized as an authority in spiritual matters.

On the way to the little girl, a woman with a hemorrhage that had been incurable by local physicians pressed in close and touched his cloak. She was cured and it was as if her faith reached out and touched Jesus unlike the others crowded around because he felt her touch among all the others. He turned and was able to specifically identify her. The Lord’s words to her were; “…your faith has saved you.”

Arriving at the Synagogue Officials house Jairus’ faith was tested a second time as he was informed his daughter had died. Jesus ignored these reports and proceeded to reward Jairus’ faith by bringing his daughter back from death; a sign of his mission to all mankind.

CCC: Mk 5:21-42 994; Mk 5:25-34 548; Mk 5:28 2616; Mk 5:34 1504; Mk 5:36 1504, 2616

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Or: Mark 5:21-24, 35b-43

When Jesus had crossed again in the boat

to the other side,

a large crowd gathered around him, and he stayed close to the sea.

One of the synagogue officials, named Jairus, came forward.

Seeing him he fell at his feet and pleaded earnestly with him, saying,

"My daughter is at the point of death.

Please, come lay your hands on her

that she may get well and live."

He went off with him,

and a large crowd followed him and pressed upon him.

While he was still speaking, people from the synagogue official's house arrived and said,

"Your daughter has died; why trouble the teacher any longer?"

Disregarding the message that was reported,

Jesus said to the synagogue official,

"Do not be afraid; just have faith."

He did not allow anyone to accompany him inside

except Peter, James, and John, the brother of James.

When they arrived at the house of the synagogue official,

he caught sight of a commotion,

people weeping and wailing loudly.

So he went in and said to them,

"Why this commotion and weeping?

The child is not dead but asleep."

And they ridiculed him.

Then he put them all out.

He took along the child's father and mother

and those who were with him

and entered the room where the child was.

He took the child by the hand and said to her, "Talitha koum,"

which means, "Little girl, I say to you, arise!"

The girl, a child of twelve, arose immediately and walked around.

At that they were utterly astounded.

He gave strict orders that no one should know this

and said that she should be given something to eat.

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Commentary on Mk 5:21-24, 35b-43

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

CCC: Mk 5:21-42 994; Mk 5:36 1504, 2616

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Reflection:

Today we find ourselves in a world rocked by division.  The Supreme Court of the United States has ruled that in the United States of America, marriage is no longer a contract between a man and woman, but any two individuals who wish to enter into a marriage contract.  Quoting the dissenting opinion offered by Chief Justice Roberts:

“If you are among the many Americans—of whatever sexual orientation—who favor expanding same-sex marriage, by all means celebrate today’s decision. Celebrate the achievement of a desired goal. Celebrate the opportunity for a new expression of commitment to a partner. Celebrate the availability of new benefits. But do not celebrate the Constitution. It had nothing to do with it."

While secular society may regard this decision as an example of inclusion or even reparation for years of discrimination of those who act upon their same sex attraction, those of us who hold that our religious beliefs defined marriage long before the establishment of the Supreme Court (or even the United States) find this to be a day of mourning as the court codifies secular sexual morality as the rule of the land.

Rather than resolving an issue that has been divisive in the country, this decision (like Roe v. Wade handed down on January 22^nd, 1973) will be a focus of contention and enmity for years to come.  Obergefell v. Hodges will become a rallying cry for those who believe in the sanctity of marriage as a covenantal relationship between man and woman.  The real challenge will be to maintain our focus on the commandment of our savior to “love one another.”

Quoting the late Cardinal Francis George as he responded to the Illinois law on the same topic in 2013:

“We are called, by reason of our belief that every person is made in God’s image and likeness, to love and respect all of our brothers and sisters, without exception. But we express this respect within the context of our belief in how God has made us and made the world. This belief and this love is the basis of our joy in living the Catholic faith with integrity of mind and heart.”

The Gospel story today speaks of Christ’s healing ministry.  We pray for Christ’s healing of our country in the minds and hearts of people of faith.  We pray also for solidarity among all people of good will as we, as Church, struggle to adapt to yet another erosion of Christian values in the society in which we live.

Pax

In Other Years: Optional Memorial of Saint Irenaeus, Bishop and Martyr

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[1] Catechism links are taken from the Homiletic Directory, Published by the Congregation for Divine Worship and the Discipline of the Sacraments, 29 June 2014

[2] ALTRE

[3] The picture is “Christ Resurrects the Daughter of Jairus” by Friedrich Overbeck, 1815

[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.