Twenty-second Sunday in Ordinary Time

Catechism Links[1]

CCC 525-526: the Incarnation as a mystery of humility

CCC 2535-2540: the disorder of concupiscence

CCC 2546, 2559, 2631, 2713: prayer calls for humility and poverty of spirit

CCC 1090, 1137-1139: our participation in the heavenly liturgy

CCC 2188: Sunday lets us share in the festal assembly of heaven

“Banquet at the house of Simon” (detail),
by Bernardo Strozzi, 1630

Readings for Twenty-second Sunday in Ordinary Time [2]

Readings from the Jerusalem Bible [3]

Readings and Commentary:[4]

Reading 1: Sirach 3:17-18, 20, 28-29

My child, conduct your affairs with humility,

and you will be loved more than a giver of gifts.

Humble yourself the more, the greater you are,

and you will find favor with God.

What is too sublime for you, seek not,

into things beyond your strength search not.

The mind of a sage appreciates proverbs,

and an attentive ear is the joy of the wise.

Water quenches a flaming fire,

and alms atone for sins.

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Commentary on Sir 3:17-18, 20, 28-29

Jesus, son of Eleazar, son of Sirach, the author of this book provides a list of “wisdom sayings.” The haughty attitude of unworthy children gives the author a vehicle to extol the virtue of humility. He points these exhortations specifically at Hellenistic philosophers (“What is too sublime for you, seek not”) who attempt to bring God to the level of mankind. The prophet reproaches them for trying to apply human logic to things of faith. In the final verses, the son of Eleazar moves into the virtue of almsgiving. He identifies this means of atonement as giving to the traditional poor of the Old Testament – the orphan, the widow, and the poor (Deuteronomy 24:14-18).

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Responsorial Psalm: Psalm 68:4-5, 6-7, 10-11

R. (cf. 11b) God, in your goodness, you have made a home for the poor.

The just rejoice and exult before God;

they are glad and rejoice.

Sing to God, chant praise to his name;

whose name is the Lord.

R. God, in your goodness, you have made a home for the poor.

The father of orphans and the defender of widows

is God in his holy dwelling.

God gives a home to the forsaken;

he leads forth prisoners to prosperity.

R. God, in your goodness, you have made a home for the poor.

A bountiful rain you showered down, O God, upon your inheritance;

you restored the land when it languished;

your flock settled in it;

in your goodness, O God, you provided it for the needy.

R. God, in your goodness, you have made a home for the poor.

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Commentary on Ps 68:4-5, 6-7, 10-11

Psalm 68 gives thanks to God for his saving works.  In its historical context, the reference to the homeless and prisoners refers to the Diaspora. Christians see it as having a broader connotation. The psalmist sings of God’s special attention to the poor to whom the Lord has provided a home and sustenance.

CCC: Ps 68:6 238

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Reading II: Hebrews 12:18-19, 22-24a

Brothers and sisters:

You have not approached that which could be touched

and a blazing fire and gloomy darkness

and storm and a trumpet blast

and a voice speaking words such that those who heard

begged that no message be further addressed to them.

No, you have approached Mount Zion

and the city of the living God, the heavenly Jerusalem,

and countless angels in festal gathering,

and the assembly of the firstborn enrolled in heaven,

and God the judge of all,

and the spirits of the just made perfect,

and Jesus, the mediator of a new covenant,

and the sprinkled blood that speaks more eloquently than that of Abel.

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Commentary on Heb 12:18-19, 22-24a

A stark contrast is portrayed in this passage between the old covenant (Mt. Zion - the Law of Moses) which is heartless in its judgment, and the new covenant (Mt. Sinai – the heavenly Jerusalem), made perfect by Jesus.

“This remarkably beautiful passage contrasts two great assemblies of people: (and Covenants) that of the Israelites gathered at Mount Sinai for the sealing of the old covenant and the promulgation of the Mosaic law [taken from Exodus 19:12-14,16-19], and that of the followers of Jesus gathered at Mount Zion, the heavenly Jerusalem, the assembly of the new covenant. This latter scene, marked by the presence of countless angels and of Jesus with his redeeming blood, is reminiscent of the celestial liturgies of the Book of Revelation.” [5]

“The last mentioned reality of the heavenly sanctuary is that which has opened it to the faithful, the sacrifice of Jesus. The Blood of Abel cried out for vengeance (Genesis 4:10) that of Jesus brings forgiveness and access to God (Hebrews 10:19).” [6] (See also Colossians 1:20.)

CCC: Heb 12:22-23 2188; Heb 12:23 1021

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Gospel: Luke 14:1, 7-14

On a sabbath Jesus went to dine

at the home of one of the leading Pharisees,

and the people there were observing him carefully.

He told a parable to those who had been invited,

noticing how they were choosing the places of honor at the table.

“When you are invited by someone to a wedding banquet,

do not recline at table in the place of honor.

A more distinguished guest than you may have been invited by him,

and the host who invited both of you may approach you and say,

‘Give your place to this man,’

and then you would proceed with embarrassment

to take the lowest place.

Rather, when you are invited,

go and take the lowest place

so that when the host comes to you he may say,

‘My friend, move up to a higher position.’

Then you will enjoy the esteem of your companions at the table.

For every one who exalts himself will be humbled,

but the one who humbles himself will be exalted.”

Then he said to the host who invited him,

“When you hold a lunch or a dinner,

do not invite your friends or your brothers

or your relatives or your wealthy neighbors,

in case they may invite you back and you have repayment.

Rather, when you hold a banquet,

invite the poor, the crippled, the lame, the blind;

blessed indeed will you be because of their inability to repay you.

For you will be repaid at the resurrection of the righteous.”

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Commentary on Lk 14:1, 7-14

In this passage from Luke’s Gospel (see also Matthew 22:1-10) the virtue of humility is exhorted in an allegorical parable that depicts the messianic banquet.  He first speaks of the charism of humility using the example of a feast (just like the one to which he was invited) saying that one should assume the lowly station and be invited up, rather than assuming the higher station and being dismissed (Proverbs 25:6-7). He then turns his attention to the gathering itself, telling the Pharisee who had invited him that his efforts should not be to the rich who might repay him in kind, but for the poor, the crippled and the lame who needed his service.  In this way God’s purpose would be satisfied.

The entire story places emphasis on God's first invitation of the Hebrew people and then the broadened invitation expressed by Jesus in the story. When those first invited (the Hebrews) rejected Christ’s invitation to revelation, his message was expanded to include all peoples. The joined imagery of the banquet and the invitation recall that similar invitation extended in Isaiah 25:6-10a.

CCC: Lk 14:1 575, 588

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Reflection:

How easy living the life God intends for us would be if all of the rules by which we, as Christians, were required to conduct ourselves were as simple as the Ten Commandments.  That list of ten cardinal laws is nicely black and white.  Love God (keep him first) is a bit tough at times, but once we get beyond the rules about the Sabbath, there is simply a list of things we may not do.  Sure, sometimes in our daily lives, it is difficult not to lie, but we can generally rationalize little white lies, and telling a whopper lands us in the confessional with a clear cut violation of our most direct set of behavioral requirements. 

What Jesus throws us today (supported we must add by Sirach) is one of those very difficult “gray requirements.”  We call them gray because there is a scale when it comes to measuring humility.  On one end of the scale there is complete lack of humility, easily identified as pride or arrogance.  It is obvious to the observer that a person exhibiting these traits has fallen into the sin of pride.  At the other end of that spectrum is the one who is completely self-effacing.  The person with no sense of self-worth, self-esteem or appreciation for God’s gifts poured out abundantly on all of us likely suffers from what psychologists would call clinical depression, and possibly even suicidal tendencies, again easily identified as sin. (Recall, my working simple definition of sin is: a conscious failure to love; love God, love one’s self, love others, and love what God has created for us.)

Most of us sit somewhere in between these two extremes, struggling valiantly to appreciate the great love God has for us, and at the same time, not feeling prideful over our great good fortune in having discovered the love of God and Christ in our faith.  We fight against the secular message of the New Age philosophers who would have us so filled with pride that Dives (the rich man who wanted a drink from Lazarus in Luke 16:19ff) would see us as arrogant.  We are told that our children need to be self-confident and have high self-esteem and we ask ourselves: how much is good?

How do we measure ourselves on that scale?  Clearly the Lord values humility, but at what point does humility become servile to the point of allowing sin out of timidity?  We must balance our humility with a single measure, love.  We ask ourselves: at what point am I called to love myself as much as I love the poor?   At what point am I to honor God’s creation of me as much as offering myself to the person who would destroy me as sacrifice?  The Church, after all, calls those who seek martyrdom sinners. Even those religious who practice extreme asceticism are cautioned by the Church to moderation.  We must, through our love of God and love of others, find a balance in ourselves so that we please God with our humility, our praise and our thanksgiving for his gifts.

Alas, all of God’s commandments are not easy, and today we are reminded of our need for humility and the difficulty we face in finding balance along that scale.  May we always err on the side of loving the Lord too much, and, in doing so, be invited forward, not pushed back.

Pax

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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] The picture is “Banquet at the house of Simon” (detail), by Bernardo Strozzi, 1630.

[3] S.S. Commemoratio

[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 republication is not authorized by USCCB and is for private use only.

[5] The Navarre Bible: “Revelation and Hebrews and Catholic Letters”, Scepter Publishers, Princeton, NJ, © 2003, p. 249.

[6] Jerome Biblical Commentary, Prentice Hall, Inc., © 1968, 61:68, p. 402.

Saturday of the Twenty-first Week in Ordinary Time

(Optional 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. (USCCB recommends: # 31. The Blessed Virgin Mary, Fountain of Salvation )

“The Parable of the Talents” by Willem de Poorter, c. 1630’s

Readings for Saturday of the Twenty-first Week in Ordinary Time [2]

Readings from the Jerusalem Bible [3]

Readings and Commentary:[4]

Reading 1: 1 Thessalonians 4:9-11

Brothers and sisters:

On the subject of fraternal charity

you have no need for anyone to write you,

for you yourselves have been taught by God to love one another.

Indeed, you do this for all the brothers throughout Macedonia.

Nevertheless we urge you, brothers and sisters, to progress even more,

and to aspire to live a tranquil life,

to mind your own affairs,

and to work with your own hands,

as we instructed you.

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Commentary on 1 Thes 4:9-11

St. Paul is apparently satisfied with the level of charity shown among the members of the faith community at Thessalonica. He does relate charity to an expression of love for one another and encourages all to work for the well being of the community, regardless of their station. There was a tendency among some to take advantage of Christian charity and live off the generosity of others. The Apostle calls them back and tells them they must “work with your own hands” (see also 1 Thessalonians 5:12-14; 2 Thessalonians 3:10).

CCC: Thes 4:11 2427

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Responsorial Psalm: Psalm 98:1, 7-8, 9

R. (9) The Lord comes to rule the earth with justice.

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. The Lord comes to rule the earth with justice.

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. The Lord comes to rule the earth with justice.

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. The Lord comes to rule the earth with justice.

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Commentary on Ps 98:1, 7-8, 9

Psalm 98 is a song of thanksgiving. This selection gives thanks for God’s creation and reminds the community that all things are subject to the Lord, and all the world rejoices under his rule. In the incarnation context, we see God’s victory accomplished through Jesus, who is the Christ, God’s right arm. As a consequence of that victory, all of God’s creation rejoices with us.

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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.’”

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Commentary on Mt 25:14-30

The Parable of the Talents comes to us as part of Jesus’ dialogue 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 is vigilance. This parable, directed at the disciples, exhorts Jesus' 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” (see also Luke 12:48).

CCC: Mt 25:14-30 546, 1936; Mt 25:21 1029, 1720, 2683; Mt 25:23 1029, 1720

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Reflection:

The Lord’s message strikes to the heart of our attitudes toward serving others.  Just when we think that we are doing so well, we are reminded that God will look at us in the end not against an arbitrary standard but against our own personalized yardstick. 

What that means, of course, is that we do not have the luxury of evaluating our own response to God’s call.  We don’t get to relax, thinking how well we are doing because look at Bob next door: he has hardly done any of the good works I am doing.  No, when we stand before the judgment seat of the Lord he will take out all of the gifts he has given us and stack them up and measure us like the servants given talents, based on what we were given.

For those of us to whom the pursuit of spiritual growth is important, this has a special meaning and implication.  It means that when we attain what we thought were our spiritual goals, we must re-examine our place on that path to Christ and see once more how much further we have to go.  We must understand that there will never be a point in our lives that we can stand back and say; “Ah, I’ve finally made it.  I am at last where God wants me to be.”

No, our faith journey is like climbing a mountain, we may not be able to see the summit from where we are, but the path is always before us.  And when we look back and see where we’ve been, we cannot say to ourselves: “What wonderful progress I’ve made.  See all those others still struggling to make it over that last obstacle.”  No, just when we think of looking back we must measure again the distance we have to go to reach as closely as we can to the Lord. 

When we think of looking back, we have a little tool to use, don’t we?  We can just compare our lives to those of the saints whose memorials we celebrate regularly and whose intercessions we crave constantly.  Today as we are reminded once more of how much the Lord expects of his servants, we ask those saints who have gone before us to intercede with the Savior with whom they wait in constant exultation.  We pray that the Lord will continue to support us with his Holy Spirit; that we might be found worthy of the gifts he has given us.

Pax

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[1] General Norms for the Liturgical Year and the Calendar Miscellaneous Notes no. 5: “Outside Advent, Christmas Time, Lent, and Easter Time, on Saturdays which have no commemoration having the rank of Obligatory Memorial or higher, a Mass in honor of the Blessed Virgin Mary may be celebrated. This is indicated in the calendar by “BVM.” The readings and prayers may be selected from the Collection of Masses of the Blessed Virgin Mary.”

[2] The picture today is “The Parable of the Talents” by Willem de Poorter, c. 1630’s.

[3] S.S Commemoratio

[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 republication is not authorized by USCCB and is for private use only.

Friday of the Twenty-first Week in Ordinary Time

“Last Judgment and
the Wise and Foolish Virgins”
by an unknown Flemish Master, 1450s

Readings for Friday of the Twenty-first Week in Ordinary Time [1]

Readings from the Jerusalem Bible [2]

Readings and Commentary:[3]

Reading 1: 1 Thessalonians 4:1-8

Brothers and sisters,

we earnestly ask and exhort you in the Lord Jesus that,

as you received from us

how you should conduct yourselves to please God–

and as you are conducting yourselves–

you do so even more.

For you know what instructions we gave you through the Lord Jesus.

This is the will of God, your holiness:

that you refrain from immorality,

that each of you know how to acquire a wife for himself

in holiness and honor, not in lustful passion

as do the Gentiles who do not know God;

not to take advantage of or exploit a brother or sister in this matter,

for the Lord is an avenger in all these things,

as we told you before and solemnly affirmed.

For God did not call us to impurity but to holiness.

Therefore, whoever disregards this,

disregards not a human being but God,

who also gives his Holy Spirit to you.

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Commentary on 1 Thes 4:1-8

In this passage from St. Paul’s First Letter to the Thessalonians, the Apostle exhorts the community of faith to increase their efforts to reject sexual immorality.  This would be a change for many since sexual promiscuity was acceptable in the pagan norms from which many of the community had come. He reminds them that they are called to a higher standard of behavior than the pagans who are, by his inference, hedonistic and promiscuous in this regard.  He also tells them that if they ignore this standard they are not just ignoring him (Paul), but God who sent him.

CCC: 1 Thes 4:7 2518, 2813

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Responsorial Psalm: Psalm 97:1 and 2b, 5-6, 10, 11-12

R. (12a) Rejoice in the Lord, you just!

The LORD is king; let the earth rejoice;

let the many isles be glad.

Justice and judgment are the foundation of his throne.

R. Rejoice in the Lord, you just!

The mountains melt like wax before the LORD,

before the LORD of all the earth.

The heavens proclaim his justice,

and all peoples see his glory.

R. Rejoice in the Lord, you just!

The LORD loves those who hate evil;

he guards the lives of his faithful ones;

from the hand of the wicked he delivers them.

R. Rejoice in the Lord, you just!

Light dawns for the just;

and gladness, for the upright of heart.

Be glad in the LORD, you just,

and give thanks to his holy name.

R. Rejoice in the Lord, you just!

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Commentary on Ps 97:1 and 2b, 5-6, 10, 11-12

This song of thanksgiving rejoices in the casting down of the idol worshipers. The hedonistic practices of the pagans, with whom the tribes of Israel were in constant contact, were a source of constant temptation of the faithful.  The tone of the song upholds those who adhere to God’s Law.

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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.”

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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 as referring 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.

CCC: Mt 25:1-13 672, 796; Mt 25:1 672; Mt 25:6 1618; Mt 25:13 672

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Reflection:

The vigilance theme from St. Matthew’s Gospel, and the action which suggests itself in response to that call, is to love one another.  That call also comes from St. Paul’s Letter to the Thessalonians. The Apostle makes clear the kind of love he is speaking about.

Today we are again told in the Gospel to remain vigilant and prepared.  This time, however, St. Paul’s letter to the Thessalonians deals with sexual morality among the members of the community of faith.  He differentiates nicely between love and lust, calling the community to look for sacramental love when entering into the married state, not simply physical infatuation.

His instruction, while clearly something to which couples who are contemplating marriage should listen carefully, contains a broader message as well.  In our secular society, that seems to find sexual promiscuity acceptable and is something rejoiced over and encouraged by the media, we are called to a higher standard.  The modern-day pagans worship the gods of hedonism, lust, self-indulgence, and greed. We are called to worship the one true God who tells us that victory does not mean beating another person or winning some monetary prize, but is in serving others and loving our neighbor.  Success does not mean driving a big car but bringing others to Christ.

If one reads the Confessions of St. Augustine who was born in the fourth century (354-430), it is clear that these temptations of the flesh have always been with us.  The good news is that the invitation to holiness is always being extended.  The journey may be interrupted but there is always a way forward, a way toward the light.  True Christian hope has its roots in that invitation and promise.  St. Matthew’s parable is a reminder for those of us who procrastinate.  While the invitation is always open, we don’t know the day or the hour when we will be called to explain our response to it.

And when the bridegroom does return in the dead of night and looks to us to see if we are prepared, will our good deeds be sufficient to give light to the lamps of our souls?  When the Lord comes, will he see the love of one another or the lust of the pagans?  We pray for the former in a special mention of the Lord’s Prayer today that emphasizes the plea to be freed from temptation and delivered from evil.

Pax

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[1] The picture is “Last Judgment and the Wise and Foolish Virgins” by an UNKNOWN Flemish Master, 1450s.

[2] S.S Commemoratio

[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 republication is not authorized by USCCB and is for private use only.

Memorial of the Passion of Saint John the Baptist

“Beheading of Saint John the Baptist” (detail)
by Caravaggio, 1608

Proper for the Memorial of the Passion of St. John the Baptist [1]

Additional information about the Passion of St. John the Baptist

Readings for Thursday of the Twenty-first Week in Ordinary Time

Readings from the Jerusalem Bible[2]

Readings and Commentary:[3]

Note: for this memorial, the Gospel from the proper of the saint is used.

Reading 1: 1 Thessalonians 3:7-13

We have been reassured about you, brothers and sisters,

in our every distress and affliction, through your faith.

For we now live, if you stand firm in the Lord.

What thanksgiving, then, can we render to God for you,

for all the joy we feel on your account before our God?

Night and day we pray beyond measure to see you in person

and to remedy the deficiencies of your faith.

Now may God himself, our Father, and our Lord Jesus

direct our way to you, and may the Lord make you increase

and abound in love for one another and for all,

just as we have for you,

so as to strengthen your hearts,

to be blameless in holiness before our God and Father

at the coming of our Lord Jesus with all his holy ones. Amen.

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Commentary on 1 Thes 3:7-13

St. Paul speaks to the Thessalonians in a conversational tone. He first thanks God for their faithfulness in the face of difficulties. He then offers a prayer, asking God to increase their love for each other and others using one of the Lord’s sayings (Love one another as I have loved you). It is clear from his prayerful lament that he greatly desires to continue his instruction with them, instruction that was interrupted when he was forced to leave hurriedly (Acts 17:5-10).  By way of example, he reminds them that even he must depend upon God to allow him to return, and that it is only through God’s grace that his teaching and preaching will be efficacious.

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Responsorial Psalm: Psalm 90:3-5a, 12-13, 14 and 17

R. (14) Fill us with your love, O Lord, and we will sing for joy!

You turn man back to dust,

saying, “Return, O children of men.”

For a thousand years in your sight

are as yesterday, now that it is past,

or as a watch of the night.

R. Fill us with your love, O Lord, and we will sing for joy!

Teach us to number our days aright,

that we may gain wisdom of heart.

Return, O LORD! How long?

Have pity on your servants!

R. Fill us with your love, O Lord, and we will sing for joy!

Fill us at daybreak with your kindness,

that we may shout for joy and gladness all our days.

And may the gracious care of the LORD our God be ours;

prosper the work of our hands for us!

Prosper the work of our hands!

R. Fill us with your love, O Lord, and we will sing for joy!

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Commentary on Ps 90:3-5a, 12-13, 14 and 17

Psalm 90 is an individual song of thanksgiving. In this section, the psalmist reflects on God’s immensity and asks for God’s continued presence in support of all the singer's activities.

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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.

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Commentary on Mk 6:17-29

The story of St. John the Baptist's 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'.

Both Herod and Pilot acknowledge the holiness of the ones they are to put to death. In both cases following the executions, faithful followers insure the body is given a respectful burial. St. Matthew’s Gospel gives a more complete introduction of Herod and Herodias (see Matthew 14:1-3). The actual account presented here is done as a flashback as Herod questions the identity of Jesus whose disciples have just been sent into his region with great authority.

CCC: Mk 6:17-29 523

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Reflection:

We continue to marvel at God’s plan for us as we are given the end of St. John the Baptist. From the womb he was chosen to be a forerunner of Jesus Christ. He was the one predicted by the prophets – the new Elijah who prepared the way for Jesus’ mission on earth – the ultimate revelation of God in human flesh. He preceded Jesus in life, in ministry, and, as we see in Mark’s Gospel, in his death at the hands of those he invited to repent and return to the path to God’s Kingdom.

In his martyrdom St. John the Baptist shared in Christ’s victory. Victory? One might think that being beheaded by a lecherous, hedonistic, and sadistic ruler like Herod was not a victory. Yet, as St. Paul points out in his First Letter to the Corinthians, Jesus used the cross to redefine victory. His death became a defeat for death, for all those who lay aside the wisdom of the world and have faith.

And what practical lesson do we take away from this “redefinition,” this incredible act that defies the wisdom of the world, and changes the perspective of those struggling to know God? First, with intense humility, we thank God for giving us the faith needed to understand how his love expressed itself through the sacrifice of his Son, foreshadowed by St. John’s own death. We see in the events that unfold in the Gospel that we must not expect the world to welcome the love we offer as followers of Christ.  We know Jesus obediently followed St. John in death at the hands of his captors.

We thank God for the examples of St. John the Baptist and all the saints who have gone before us in faith, for their examples of heroic fidelity to the Lord, and their unswerving dedication to passing on the message they were given. We pray today that our own examples of faith will give encouragement to our brothers and sisters who, like St. John, are persecuted for their faith, and demonstrate for those who have not heard the Lord’s call that his hand is outstretched to them as well.

Pax

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[1] The picture used is “Beheading of Saint John the Baptist” (detail) by Caravaggio, 1608.

[2] S.S Commemoratio 428/634

[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 republication is not authorized by USCCB and is for private use only.