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| “Saint Therese of Lisieux” artist and date are unknown |
Reading 1: Zechariah 8:20-23
Thus says the Lord of hosts:
There shall yet come peoples,
the inhabitants of many
cities;
and the inhabitants of one
city shall approach those of another,
and say, “Come! let us go to
implore the favor of the Lord”;
and, “I too will go to seek
the Lord.”
Many peoples and strong
nations shall come
to seek the Lord of hosts in Jerusalem
and to implore the favor of
the Lord.
Thus says the Lord of hosts:
In those days ten men of
every nationality,
speaking different tongues,
shall take hold,
yes, take hold of every Jew
by the edge of his garment and say,
“Let us go with you, for we
have heard that God is with you.”
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Commentary on Zec 8:20-23
Commentary on Zec 8:20-23
The
Prophet Zechariah continues to exhort the Jews of the Diaspora to return to
Israel and be faithful to their Lord and God. He predicts that others of every
nation shall see the devotion and the salvation God has shown to his people and
wish to worship him as well. We, as Christians, see this plan fulfilled in
Christ, whose invitation has spread through his apostles throughout the world.
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Responsorial Psalm: Psalm 87:1b-3, 4-5, 6-7
R. (Zec
8:23) God is with us.
His foundation upon the holy
mountains
the Lord loves:
The gates of Zion
more than any dwelling of
Jacob.
Glorious things are said of you,
O city of God
R. God is with us.
I tell of Egypt and Babylon
among those that know the
Lord;
Of Philistia, Tyre , Ethiopia
“This man was born there.”
And of Zion
“One and all were born in
her;
And he who has established
her
is the Most High Lord.”
R. God is with us.
They shall note, when the
peoples are enrolled:
“This man was born there.”
And all shall sing, in their
festive dance:
“My home is within you.”
R. God is with us.
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Commentary on Ps 87:1b-3, 4-5, 6-7
This post-exilic song was probably sung by pilgrims from around the known world returning to Jerusalem to celebrate in God’s holy city the joys of his bounty. The psalm proclaims the centrality of Jerusalem (Zion) as the source of holiness. The psalmist sings of how Jerusalem is the mother of faith and that, by implication, all are joined to her in faith. Seen in the light of Christ, this unity can also be applied to the Church which brings all peoples to itself. Again we see the messianic call carried within the hymn.
Commentary on Ps 87:1b-3, 4-5, 6-7
This post-exilic song was probably sung by pilgrims from around the known world returning to Jerusalem to celebrate in God’s holy city the joys of his bounty. The psalm proclaims the centrality of Jerusalem (Zion) as the source of holiness. The psalmist sings of how Jerusalem is the mother of faith and that, by implication, all are joined to her in faith. Seen in the light of Christ, this unity can also be applied to the Church which brings all peoples to itself. Again we see the messianic call carried within the hymn.
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Gospel: Luke 9:51-56
When the days for Jesus to be
taken up were fulfilled,
he resolutely determined to
journey to Jerusalem
and he sent messengers ahead
of him.
On the way they entered a
Samaritan village
to prepare for his reception
there,
but they would not welcome
him
because the destination of
his journey was Jerusalem
When the disciples James and
John saw this they asked,
"Lord, do you want us to
call down fire from heaven
to consume them?"
Jesus turned and rebuked
them,
and they journeyed to another
village.
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Commentary on Lk 9:51-56
This passage from St. Luke’s Gospel marks the beginning of the Lord’s final journey to Jerusalem. Just as his Galilean ministry began with a rejection by the people of his home town, this passage sees him rejected by the Samaritans. Jesus disregards the suggestion by his disciples to call down heavenly retribution. In doing so he dissociates himself from the image of Elijah (see what could be thought to be a parallel story in 2 Kings 1:10, 12). The final journey begins as it will end, with rejection.
Commentary on Lk 9:51-56
This passage from St. Luke’s Gospel marks the beginning of the Lord’s final journey to Jerusalem. Just as his Galilean ministry began with a rejection by the people of his home town, this passage sees him rejected by the Samaritans. Jesus disregards the suggestion by his disciples to call down heavenly retribution. In doing so he dissociates himself from the image of Elijah (see what could be thought to be a parallel story in 2 Kings 1:10, 12). The final journey begins as it will end, with rejection.
CCC: Lk 9:51 557
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Reflection:
Each and every one of us is
called to assume the role of Zechariah as we look at the modern Diaspora. It is ironic that there were no conquering
armies to destroy the geographical center of our faith as the Babylonians did
in Zechariah’s time. No, the force which
is causing the modern diaspora is much more insidious. It is the force which, like a disease,
attacks the moral and spiritual fiber that binds us together as a people of
faith.
We
need not look far to see the effects of secularism. It invades our homes through the medias of
entertainment and communication with others (these days social media magnifies
that effect tremendously). It invades
our schools under the guise of separation of church and state and even attacks
our religious freedoms under the auspices of free speech and “social reform.” In the past few years, this attack has
reached epic proportions as the US Government has enacted laws that subvert our
religions freedoms (HHS Mandate) and attempt to destroy the only civilly
recognized institution that protects parents and their kids, marriage (defeat
of DOMA and Obergefell v. Hodges). In
virtually every facet of our lives, we are encouraged to turn away from our God
and adopt societal norms of morality which drive our daily activity.
Those
of us who have remained strong in the face of this army of attackers find our
numbers dwindling. We look to our own
families and see the impact on our children and our children’s children. We see how these forces attempt to lure them
away, to scatter them, metaphorically, to the winds.
When
we consider their plight we think of the great prophets, Zechariah among
them. We should feel compelled to reach
out, as he did, calling those scattered by societal forces. We call them back, exhorting them to see the
wonders God has given us. We call them
to accept once more the adoption of Christ and to remember the salvation that
can be theirs.
At
the same time, we must also call out to each other. Again as Zechariah did, the faithful must see
that their example of faith is more powerful than the words of the mightiest
prophet. Our example of faith and lived
evidence of the Lord’s saving hand will strike a chord and cause them to look
again at a path long rejected. In
exhorting our own people we also strengthen the bonds of faith fortifying them
against the constant onslaught of political and social rhetoric aimed at
weakening us further.
Today
our example is Zechariah who, had he been born later, would have raised the
banner of Christ who came to fulfill all he promised and prophesied. We pray today that our example and words
might call out to the modern diaspora and strengthen the cadre of the faithful.
Pax
[1]
The picture is “Saint Therese of Lisieux” artist and date are unknown.
[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.
