Vigil for the Solemnity of the Assumption of the Blessed Virgin Mary
Ezekiel
once more calls the people of Jerusalem to repentance. In this discourse, he
describes God’s relationship to the people as an allegory to a marriage. He begins
by reminding them of their origins. Jerusalem was first established by
Canaanites, and was conquered by the Israelites under Joshua. When King David
established Jerusalem as the center of Judaism, he brought the Ark of the
Covenant to the temple there. Solomon, in his turn, made her beautiful,
adorning her with all manner of riches. But the people were not faithful. They
“played the harlot” adopting pagan rituals (see also Hosea 4: 13-14 and 2 Kings 21:1-18). Because
of this, she was captured and despoiled, but even so, Yahweh gives her pardon
and extends his hand of forgiveness.
CCC: Ez 16 219; Ez 16 1611
In
this shorter form, the Prophet extends the hand of forgiveness as he speaks with
God’s voice. Continuing the allegory of an unfaithful wife who is cast out by
her lover, he tells the people of Jerusalem that in spite of all they have
done, God will reestablish his covenant with them. God forgives them (an act
that, because of their shame, they cannot understand).
CCC: Ez 16 219; Ez 16 1611
This
hymn of praise is a profession of faith: “My strength and my courage is the
Lord, and he has been my savior.” It also does something interesting in
that it challenges those who profess their faith in the Lord to proclaim it in
the world: “among the nations make known his deeds, proclaim how exalted is
his name.”
This canticle emphasizes the peace and confidence found in his servant, enjoying the salvation of God. He sings his praise to God and exhorts all of Israel to praise him as they see his constant presence among them in the blessings they receive.
CCC: Is 12:3 2561
This
passage from Matthew’s Gospel is foundational to our understanding of the
Sacrament of Matrimony. Here we find Jesus challenged by Pharisees (possibly
being asked to take sides in an argument but more likely to be tricked). Jesus'
comments on the origins of marriage and its sanctity are attacked again using
Mosaic Law. Jesus once more goes back to the Father’s intent but does give an
out – “unless the marriage is unlawful,” that is, the sacramental bond
did not exist from the beginning.
The discourse then switches to one between Jesus and his disciples as they discuss the idea of living the celibate life. Again the Lord tells them that this is not for everyone but “only for those to whom that is granted.” The Gospel links the call to marriage and celibacy; both are gifts from God.
CCC: Mt 19:1-12 2364; Mt 19:3-12 1620; Mt 19:3-9 2382; Mt 19:4 1652; Mt 19:6-12 2053; Mt 19:6 796, 1605, 1614, 1644, 2336, 2380; Mt 19:7-9 2382; Mt 19:8 1610, 1614; Mt 19:10 1615; Mt 19:11 1615; Mt 19:12 922, 1579, 1618
 |
| “St. Maximilian Kolbe” photographer and date are unknown |
Readings and Commentary:[3]
Reading 1: Ezekiel 16:1-15, 60, 63
The word of the LORD came to
me:
Son of man, make known to
Jerusalem her abominations.
Thus says the Lord GOD to
Jerusalem:
By origin and birth you are
of the land of Canaan;
your father was an Amorite
and your mother a Hittite.
As for your birth, the day
you were born your navel cord was not cut;
you were neither washed with
water nor anointed,
nor were you rubbed with
salt, nor swathed in swaddling clothes.
No one looked on you with
pity or compassion
to do any of these things for
you.
Rather, you were thrown out
on the ground as something loathsome,
the day you were born.
Then I passed by and saw you
weltering in your blood.
I said to you: Live in your blood and grow like a plant in
the field.
You grew and developed, you
came to the age of puberty;
your breasts were formed,
your hair had grown,
but you were still stark naked.
Again I passed by you and saw
that you were now old enough for love.
So I spread the corner of my
cloak over you to cover your nakedness;
I swore an oath to you and
entered into a covenant with you;
you became mine, says the
Lord GOD.
Then I bathed you with water,
washed away your blood,
and anointed you with oil.
I clothed you with an
embroidered gown,
put sandals of fine leather
on your feet;
I gave you a fine linen sash
and silk robes to wear.
I adorned you with jewelry: I
put bracelets on your arms,
a necklace about your neck, a
ring in your nose,
pendants in your ears, and a
glorious diadem upon your head.
Thus you were adorned with
gold and silver;
your garments were of fine
linen, silk, and embroidered cloth.
Fine flour, honey, and oil were
your food.
You were exceedingly
beautiful, with the dignity of a queen.
You were renowned among the
nations for your beauty, perfect as it was,
because of my splendor which
I had bestowed on you,
says the Lord GOD.
But you were captivated by
your own beauty,
you used your renown to make
yourself a harlot,
and you lavished your
harlotry on every passer-by,
whose own you became.
Yet I will remember the
covenant I made with you when you were a girl,
and I will set up an
everlasting covenant with you,
that you may remember and be
covered with confusion,
and that you may be utterly
silenced for shame
when I pardon you for all you
have done, says the Lord GOD.
-------------------------------------------
Commentary on Ez 16:1-15, 60, 63
CCC: Ez 16 219; Ez 16 1611
-------------------------------------------
Or: Ezekiel 16:59-63
Thus says the LORD:
I will deal with you
according to what you have done,
you who despised your oath,
breaking a covenant.
Yet I will remember the
covenant I made with you when you were a girl,
and I will set up an
everlasting covenant with you.
Then you shall remember your
conduct and be ashamed
when I take your sisters,
those older and younger than you,
and give them to you as
daughters,
even though I am not bound by
my covenant with you.
For I will re-establish my
covenant with you,
that you may know that I am
the LORD,
that you may remember and be
covered with confusion,
and that you may be utterly
silenced for shame
when I pardon you for all you
have done, says the Lord GOD.
-------------------------------------------
Commentary on Ez 16:59-63
CCC: Ez 16 219; Ez 16 1611
-------------------------------------------
Responsorial Psalm: Isaiah 12:2-3, 4bcd, 5-6
R. (1c) You have turned from your anger.
God indeed is my savior;
I am confident and unafraid.
My strength and my courage is
the LORD,
and he has been my savior.
With joy you will draw water
at the fountain of salvation.
R. You have turned from your anger.
Give thanks to the LORD,
acclaim his name;
among the nations make known
his deeds,
proclaim how exalted is his
name.
R. You have turned from your anger.
Sing praise to the LORD for
his glorious achievement;
let this be known throughout
all the earth.
Shout with exultation, O city
of Zion,
for great in your midst
is the Holy One of Israel!
R. You have turned from your anger.
-------------------------------------------
Commentary on Is 12:2-3, 4bcd, 5-6
This canticle emphasizes the peace and confidence found in his servant, enjoying the salvation of God. He sings his praise to God and exhorts all of Israel to praise him as they see his constant presence among them in the blessings they receive.
CCC: Is 12:3 2561
-------------------------------------------
Gospel: Matthew19:3-12
Some Pharisees approached
Jesus, and tested him, saying,
“Is it lawful for a man to
divorce his wife for any cause whatever?”
He said in reply, “Have you
not read that from the beginning
the Creator made them male
and female and said,
For this reason a man shall
leave his father and mother
and be joined to his wife,
and the two shall become one flesh?
So they are no longer two,
but one flesh.
Therefore, what God has
joined together, man must not separate.”
They said to him, “Then why
did Moses command
that the man give the woman a
bill of divorce and dismiss her?”
He said to them, “Because of
the hardness of your hearts
Moses allowed you to divorce
your wives,
but from the beginning it was
not so.
I say to you, whoever
divorces his wife
(unless the marriage is
unlawful)
and marries another commits
adultery.”
His disciples said to him,
“If that is the case of a man
with his wife,
it is better not to marry.”
He answered, “Not all can
accept this word,
but only those to whom that
is granted.
Some are incapable of
marriage because they were born so;
some, because they were made
so by others;
some, because they have
renounced marriage
for the sake of the Kingdom
of heaven.
Whoever can accept this ought
to accept it.”
-------------------------------------------
Commentary on Mt 19:3-12
The discourse then switches to one between Jesus and his disciples as they discuss the idea of living the celibate life. Again the Lord tells them that this is not for everyone but “only for those to whom that is granted.” The Gospel links the call to marriage and celibacy; both are gifts from God.
CCC: Mt 19:1-12 2364; Mt 19:3-12 1620; Mt 19:3-9 2382; Mt 19:4 1652; Mt 19:6-12 2053; Mt 19:6 796, 1605, 1614, 1644, 2336, 2380; Mt 19:7-9 2382; Mt 19:8 1610, 1614; Mt 19:10 1615; Mt 19:11 1615; Mt 19:12 922, 1579, 1618
-------------------------------------------
Reflection:
Heavenly Father, we humbly
pray that those suffering from the coronavirus be returned quickly to full
health by the power of your Son’s healing presence, and those in fear be calmed
through the Holy Spirit.
In Christ’s name we pray.
– Amen.
The Gospel passage from St.
Matthew is so important that volumes have been written about its implications
to the sacraments of marriage and holy orders. It is interesting that these two
sacraments are joined even in scripture.
Central to our understanding
of the sacramental bond celebrated in both sacraments is the idea of
indelibility. If a sacrament exists it cannot be broken; it cannot leave.
Jesus, in this passage, speaks the words used in the Sacrament of Marriage to
describe the permanent nature of the bond (“what God has
joined together, man must not separate”).
It is the understanding of
the Church when it witnesses the Sacrament of Marriage, or when a bishop
confers holy orders, that they cannot be undone. Rather, if, at a later time,
it is found that the call to the Sacrament of Marriage is untenable or not
present, or if laicization of one in holy orders is necessary, a mistake was
made at the onset, and the sacraments were not present in the first place
(although actions that have taken place under the auspices of that bond or
those faculties are presumed valid). This is the reason for the existence of
the marriage tribunals and the mechanisms of laicization at the Vatican to make
certain the mistake was made, and it is something not taken lightly. God’s instruments
of grace are not to be casually understood.
Today we thank God for the
gift of marriage and the gift of holy orders. We ask the heavenly Father to
strengthen the gifts of grace provided in these sacraments and pray that those
so called will be faithful to their callings.
In
this strange year where many of us will not be able to receive the Blessed
Sacrament or celebrate as a community in our houses of worship, we must be
prepared to receive spiritual communion in prayer:
My Jesus,
I believe that You
are present in the Most Holy Sacrament.
I love You above all things,
and I desire to receive You into my soul.
Since I cannot at this moment
receive You sacramentally,
come at least spiritually into my heart. I embrace You as if You
were already there and unite myself wholly to You. Never permit me to be
separated from You.
Amen.
Pax
[1]
The picture is “St. Maximilian Kolbe” photographer 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.
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