Memorial of Saint Thérèse of the Child Jesus, Virgin and Doctor of the Church

Proper readings for the Memorial of St. Thérèse of the Child Jesus 
 
Biographical inforation about St. Thérèse of the Child Jesus 
 

“Saint Therese of Lisieux”
artist and date are unknown

Readings for Friday of the Twenty-sixth Week in Ordinary Tme [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary: [3]
 
Reading 1: Baruch 1:15-22
 
During the Babylonian captivity, the exiles prayed:
“Justice is with the Lord, our God;
and we today are flushed with shame,
we men of Judah and citizens of Jerusalem,
that we, with our kings and rulers
and priests and prophets, and with our ancestors,
have sinned in the Lord’s sight and disobeyed him.
We have neither heeded the voice of the Lord, our God,
nor followed the precepts which the Lord set before us.
From the time the Lord led our ancestors out of the land of Egypt
until the present day,
we have been disobedient to the Lord, our God,
and only too ready to disregard his voice.
And the evils and the curse that the Lord enjoined upon Moses, his servant,
at the time he led our ancestors forth from the land of Egypt
to give us the land flowing with milk and honey,
cling to us even today.
For we did not heed the voice of the Lord, our God,
in all the words of the prophets whom he sent us,
but each one of us went off
after the devices of his own wicked heart,
served other gods,
and did evil in the sight of the Lord, our God.”
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Commentary on Bar 1:15-22
 
The author of the Book of Baruch is thought to be a secretary of the Prophet Jeremiah. As such, the book was written after the Babylonian exile. So, what we hear today, rather than being a prayer written during that exile, is actually a reflective prayer (of penitence and atonement) used leading up to the feast of Booths according to scholars. (Note, the first line in today’s reading is not scriptural but rather inserted in the Missal as a “sense line” – a summary of the introduction.)
 
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Responsorial Psalm: Psalm 79:1b-2, 3-5, 8, 9
 
R. (9) For the glory of your name, O Lord, deliver us.
 
O God, the nations have come into your inheritance;
they have defiled your holy temple,
they have laid Jerusalem in ruins.
They have given the corpses of your servants
as food to the birds of heaven,
the flesh of your faithful ones to the beasts of the earth.
R. For the glory of your name, O Lord, deliver us.
 
They have poured out their blood like water
round about Jerusalem,
and there is no one to bury them.
We have become the reproach of our neighbors,
the scorn and derision of those around us.
O LORD, how long? Will you be angry forever?
Will your jealousy burn like fire?
R. For the glory of your name, O Lord, deliver us.
 
Remember not against us the iniquities of the past;
may your compassion quickly come to us,
for we are brought very low.
R. For the glory of your name, O Lord, deliver us.
 
Help us, O God our savior,
because of the glory of your name;
Deliver us and pardon our sins
for your name’s sake.
R. For the glory of your name, O Lord, deliver us.
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Commentary on Ps 79:1b-2, 3-5, 8, 9
 
Psalm 79 provides a penitential note similar to what is found in Baruch 1:15. It is a communal lament in which the assembly reflects upon the punishment endured because they have sinned against God, and disregarded his law. This lament is thought to reflect upon the destruction of Jerusalem by the Babylonian army in 587 BC. The singer asks God how long his anger at them will last, and pleads for pardon and deliverance. Following this admission, there is a plea for mercy and a promise of atonement.
 
CCC: Ps 79:9  431
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Gospel: Luke 10:13-16
 
Jesus said to them,
“Woe to you, Chorazin! Woe to you, Bethsaida!
For if the mighty deeds done in your midst
had been done in Tyre and Sidon,
they would long ago have repented,
sitting in sackcloth and ashes.
But it will be more tolerable for Tyre and Sidon
at the judgment than for you.
And as for you, Capernaum, ‘Will you be exalted to heaven?
You will go down to the netherworld.’
Whoever listens to you listens to me.
Whoever rejects you rejects me.
And whoever rejects me rejects the one who sent me.”
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Commentary on Lk 10:13-16
 
This selection is a continuation of the instructions being given to the seventy (two) who are being sent out. The Lord instructs them to issue a call to repentance to those who reject the proclamation of the Kingdom of God. The punishment of these unbelieving communities will be severe, as their rejection of the call to holiness is a rejection of Christ himself: “And whoever rejects me [Jesus] rejects the one who sent me."
 
CCC: Lk 10:16 87, 858
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Reflection:
 
The common thread through all of the selections from Holy Scripture given today is one of repentance.  Baruch offers a prayer of repentance from the Jews in exile.  Having been enslaved and exiled, they believed, was a result of their disobedience to God’s law and their sin in his eyes.  That same “cause and effect,” or “sin and punishment” view of God is shown in the song from Psalm 79: “O Lord, how long? Will you be angry forever?”
 
The Gospel, which is actually a continuation of the Lord’s instructions to the Seventy (Two), captures that angry judgment by God when his children go astray.  In this case, however, the judgment is earned, not because the people of the communities identified did not follow God’s law, but rather because they rejected God in the person of his Son, and the salvific mission upon which he was sent.  Summarized, the selection of the Gospel we heard today says: “God sent you salvation and you turned your back. Now you must suffer the consequences.”
 
Note the subtle difference in understanding how God works.  The Jews before the coming of Jesus believed that the ill fortune that befell them was a direct punishment from God.  They believed that God actually caused bad things to happen because they had sinned.  The Lord, our Savior, changes that concept.  He shows us that it is not God the loving Father who causes bad things to happen, rather it is the choices we make that lead us down dark paths.
 
God, who sent his only Son into the world that we might have eternal life, is not likely to visit the punishments of the world on the children he loved so much.  But in creating us in his own image, he gave us free will, the ability to choose the bad and the good.  When we turn our backs on the saving hand of God, we must accept what is “behind door number two.”
 
Today our prayer is that we will make the right choices and to accept the loving help he provides.  We also pray for our brothers and sisters. Since we all live together, their choices affect us.  We are called to love one another and whoever is injured because they make a wrong choice, injures us as well.
 
Pax

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[1] The picture is “Saint Therese of Lisieux” artist and date are unknown.
[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 Saint Jerome, Priest and Doctor of the Church

“Saint Jerome”
by Federico Fiori Barocci c. 1598

 
Proper readings for the Memorial of St. Jerome
 
Biographical information about St. Jerome
 
Readings for Thursday of the Twenty-sixth Week in Ordinary Time [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary: [3]
 
Reading 1: Nehemiah 8:1-4a, 5-6, 7b-12
 
The whole people gathered as one in the open space before the Water Gate,
and they called upon Ezra the scribe
to bring forth the book of the law of Moses
which the LORD prescribed for Israel.
On the first day of the seventh month, therefore,
Ezra the priest brought the law before the assembly,
which consisted of men, women,
and those children old enough to understand.
Standing at one end of the open place that was before the Water Gate,
he read out of the book from daybreak until midday,
in the presence of the men, the women,
and those children old enough to understand;
and all the people listened attentively to the book of the law.
Ezra the scribe stood on a wooden platform
that had been made for the occasion.
He opened the scroll
so that all the people might see it
(for he was standing higher up than any of the people);
and, as he opened it, all the people rose.
Ezra blessed the LORD, the great God,
and all the people, their hands raised high, answered,
“Amen, amen!”
Then they bowed down and prostrated themselves before the LORD,
their faces to the ground.
As the people remained in their places,
Ezra read plainly from the book of the law of God,
interpreting it so that all could understand what was read.
Then Nehemiah, that is, His Excellency, and Ezra the priest-scribe
and the Levites who were instructing the people
said to all the people:
“Today is holy to the LORD your God.
Do not be sad, and do not weep”–
for all the people were weeping as they heard the words of the law.
He said further:  “Go, eat rich foods and drink sweet drinks,
and allot portions to those who had nothing prepared;
for today is holy to our LORD.
Do not be saddened this day,
for rejoicing in the LORD must be your strength!”
And the Levites quieted all the people, saying,
“Hush, for today is holy, and you must not be saddened.”
Then all the people went to eat and drink,
to distribute portions, and to celebrate with great joy,
for they understood the words that had been expounded to them.
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Commentary on Neh 8:1-4a, 5-6, 7b-12
 
We see in this reading the respective roles played by Ezra and Nehemiah in reestablishing Israel following the Diaspora, portrayed here by the chronicler.  Ezra leads the people in reestablishing the Jewish faith, while Nehemiah supports that action as the civil leader of the population.  It is interesting to note the response of the people to the reading of the Law of Moses.  The law clearly exposed the people’s failures in responding to the will of God, hence the weeping.  Nehemiah changes that mood by proclaiming a feast or holy day, rejoicing in the return of the Word of God to Jerusalem.
 
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Responsorial Psalm: Psalm 19:8, 9, 10, 11
 
R. (9ab) The precepts of the Lord give joy to the heart.
 
The law of the LORD is perfect,
refreshing the soul;
The decree of the LORD is trustworthy,
giving wisdom to the simple.
R. The precepts of the Lord give joy to the heart.
 
The precepts of the LORD are right,
rejoicing the heart;
The command of the LORD is clear,
enlightening the eye;
R. The precepts of the Lord give joy to the heart.
 
The fear of the LORD is pure,
enduring forever;
The ordinances of the LORD are true,
all of them just.
R. The precepts of the Lord give joy to the heart.
 
They are more precious than gold,
 than a heap of purest gold;
Sweeter also than syrup
or honey from the comb.
R. The precepts of the Lord give joy to the heart.
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Commentary on Ps 19:8, 9, 10, 11
 
Psalm 19 is a hymn of praise. In this passage, we give praise for God’s gift of the Law which guides us in our daily lives. The hymn also extols the virtues of obedience and steadfastness to the Law and its precepts. The passage also reflects the idea that following God’s statutes leads to peace and prosperity. When placed after the Old Testament reading, the passage sounds ironic against the initial response of the people to the Law of Moses in the Nehemiah reading above.  The psalmist does, however, capture his (Nehemiah’s) intent in proclaiming a holy day and the celebration that ensued.
 
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Gospel: Luke 10:1-12
 
Jesus appointed seventy-two other disciples
whom he sent ahead of him in pairs
to every town and place he intended to visit.
He said to them,
“The harvest is abundant but the laborers are few;
so ask the master of the harvest
to send out laborers for his harvest.
Go on your way;
behold, I am sending you like lambs among wolves.
Carry no money bag, no sack, no sandals;
and greet no one along the way.
Into whatever house you enter, first say,
‘Peace to this household.’
If a peaceful person lives there,
your peace will rest on him;
but if not, it will return to you.
Stay in the same house and eat and drink what is offered to you,
for the laborer deserves his payment.
Do not move about from one house to another.
Whatever town you enter and they welcome you,
eat what is set before you,
cure the sick in it and say to them,
‘The Kingdom of God is at hand for you.’
Whatever town you enter and they do not receive you,
go out into the streets and say,
‘The dust of your town that clings to our feet,
even that we shake off against you.’
Yet know this: the Kingdom of God is at hand.
I tell you,
it will be more tolerable for Sodom on that day than for that town.”
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Commentary on Lk 10:1-12
 
It is only in the Gospel of St. Luke that we hear the story of Jesus sending the seventy (two). This event is supported by other non-biblical writings (see Eusebius of Caesarea (c. 265-c. 340) Church History, Vol. 1). The instructions given to those sent out are very similar to the instructions given to the Twelve (Matthew 10:5-16; Luke 9:1-6), as was the message they were sent to proclaim.
 
This selection emphasizes Jesus' early struggle to accomplish what he came to do by himself. We sense the humanness as he says, "The harvest is abundant but the laborers are few." We also find this event and statement in St. Matthew’s Gospel where instead of the 72 he names the Twelve (Matthew 10:1-8). While in St. Matthew’s story Jesus sends them first to the Hebrew people, St. Luke makes no such distinction.
 
This effort by Jesus was modeled on Moses’ leadership structure in which 70 elders were appointed (Numbers 11:24-25). It is also possible that the reference number 70 relates to the number of nations mentioned in Genesis 10. The disciples were sent two by two, a custom that would be replicated later in the post-resurrection missionary activities of the Church (see Acts 8:14; 15:39-40).
 
In another historical similarity, the disciples were sent without possessions, presumably depending upon the traditionally required hospitality for their support. Similar instructions were given by the Prophet Elisha as he sent his servant in 2 Kings 4:29.
 
The Lord’s instructions concerning this hospitality, “the laborer deserves his payment,” is also quoted in St. Paul’s first letter to Timothy (1 Timothy 5:18b) and has further support in 1 Corinthians 9:7, 14. Those who labor on behalf of the Gospel and cannot take time to support themselves deserve the support of the community. In a final twist, the Lord’s instruction to “eat what is set before you” sets aside Mosaic dietary laws (also 1 Corinthians 10:27 and Acts 10:25). It is a clear indication that the scope of their mission is to call all peoples to the Gospel.
 
CCC: Lk 10:1-2 765; Lk 10:2 2611; Lk 10:7 2122
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Reflection:
 
Standing up for Gospel principles has never been easy. Those of us who believe that because this is a civilized world it is getting easier are in for a rude awakening the first time we challenge the social status quo.  Try taking the high moral ground at work when the discussions get a bit “off color” and sexual innuendo starts to fly.  You will find yourself like the bad comedian who lays an egg on stage and hears crickets chirping.  In countries of the Middle East proclaiming the Gospel can get you killed.  Our own troops who have been deployed to the Middle East were not allowed to mention their faith outside the compounds that housed them.
 
The Lord tells the seventy-two that he is sending them “like lambs among wolves.”  That descriptor infers an attitude as well as a message.  The message the Lord sent, and is sending, is one of love for God and love of one another. (It is interesting that Pope Francis used that same message as a prelude [reformatting it as the “Golden Rule”] to his consistent life ethic directed at the joint houses of the US Congress recently.) That message is not welcomed by those who seek power over others, who are focused only on their own hedonistic pleasures.  They find such talk threatening to their lifestyles and critical of their behaviors (at least we hope so).
 
They will not thank us for our message, conveyed in word and actions.  On the contrary they will, at best, shun us or at worst seek to do us harm: remove the irritant.  Our response to this treatment is to love them!  Like little children, we are called to reach out to them asking them why they cannot see the love God wants to share with them.  As vulnerable and powerless apostles we offer the greatest prize imaginable.  And when it is rejected, we offer it again.
 
Ah, the Lord did not give us an easy mission.  He calls us to be a light to the world and a beacon of hope.  We pray today for the strength to accept the small measure of pain he assigned to us so that we might continue the work he sends us to do.
 
Pax

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[1] The picture is “Saint Jerome” by Federico Fiori Barocci c. 1598.
[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.

Feast of Saints Michael, Gabriel, and Raphael, Archangels

Additional information about Saints Michael, Gabriel, and Raphael

“The Three Archangels”
by Marco d’ Oggiomo, c. 1490

 
Readings for the Feast of Saints Michael, Gabriel, and Raphael [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary: [3]
 
Reading 1:
 
First Option: Daniel 7:9-10, 13-14
 
As I watched:
Thrones were set up
and the Ancient One took his throne.
His clothing was bright as snow,
and the hair on his head as white as wool;
his throne was flames of fire,
with wheels of burning fire.
A surging stream of fire
flowed out from where he sat;
Thousands upon thousands were ministering to him,
and myriads upon myriads attended him.
The court was convened and the books were opened.
As the visions during the night continued, I saw:
One like a Son of man coming,
on the clouds of heaven;
When he reached the Ancient One
and was presented before him,
The one like a Son of man received dominion, glory, and kingship;
all peoples, nations, and languages serve him.
His dominion is an everlasting dominion
that shall not be taken away,
his kingship shall not be destroyed.
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Commentary on Dn 7:9-10, 13-14
 
In this vision from the book of Daniel, we see the symbolic descriptions for God the Father, “the Ancient One,” seated on the Throne of Judgment (symbolized by fire), with all the faithful before him. Then comes “one like a Son of Man"; this reference is a messianic vision. Jesus took that title upon himself in fulfillment of Scripture (in addition to John 1:51, see also Mark 14:62, Luke 22:69 and Matthew 26:64 all of which reference the attendance of heavenly powers).
 
CCC: Dn 7:10 678; Dn 7:13 440; Dn 7:14 664
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OR
Second Option: Revelation 12:7-12ab
 
War broke out in heaven;
Michael and his angels battled against the dragon.
The dragon and its angels fought back,
but they did not prevail
and there was no longer any place for them in heaven.
The huge dragon, the ancient serpent,
who is called the Devil and Satan,
who deceived the whole world,
was thrown down to earth,
and its angels were thrown down with it.
Then I heard a loud voice in heaven say:
“Now have salvation and power come,
and the Kingdom of our God
and the authority of his Anointed.
For the accuser of our brothers is cast out,
who accuses them before our God day and night.
They conquered him by the Blood of the Lamb
and by the word of their testimony;
love for life did not deter them from death.
Therefore, rejoice, you heavens,
and you who dwell in them.”
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Commentary on Rev 12:7-12ab
 
This selection from the Book of Revelation is of the same eschatological prophetic genre as that found in Daniel 7:9ff. Here, St. John envisions the battle for heaven, joined by the forces of God led by St. Michael who is victorious.
 
The vision makes clear that those who were thought to be from God but who opposed the “Anointed One,” Christ, were influenced by Satan, and in the Devil’s defeat by the blood of the Lamb, God’s victory is assured and the truth will prevail.
 
CCC: Rv 12 1138; Rv 12:9 391, 2852; Rv 12:11 2853
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Responsorial Psalm: Psalm 138:1-2ab, 2cde-3, 4-5
 
R. (1) In the sight of the angels I will sing your praises, Lord.

I will give thanks to you, O LORD, with all my heart,
for you have heard the words of my mouth;
in the presence of the angels I will sing your praise;
I will worship at your holy temple
and give thanks to your name.
R. In the sight of the angels I will sing your praises, Lord.

Because of your kindness and your truth;
for you have made great above all things
your name and your promise.
When I called, you answered me;
you built up strength within me.
R. In the sight of the angels I will sing your praises, Lord.

All the kings of the earth shall give thanks to you, O LORD
when they hear the words of your mouth;
And they shall sing of the ways of the LORD
“Great is the glory of the LORD
R. In the sight of the angels I will sing your praises, Lord.

I will give thanks to you, O LORD, with all my heart,
for you have heard the words of my mouth;
in the presence of the angels I will sing your praise;
I will worship at your holy temple
and give thanks to your name.
R. In the sight of the angels I will sing your praises, Lord.

Because of your kindness and your truth;
for you have made great above all things
your name and your promise.
When I called, you answered me;
you built up strength within me.
R. In the sight of the angels I will sing your praises, Lord.

All the kings of the earth shall give thanks to you, O LORD
when they hear the words of your mouth;
And they shall sing of the ways of the LORD
“Great is the glory of the LORD
R. In the sight of the angels I will sing your praises, Lord.
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Commentary on Ps 138:1-2ab, 2cde-3, 4-5
 
This song of praise offers thanksgiving for the visible support of God, here attributed to angelic action. The hymn attributes this saving help to an all-merciful God to whom all glory and honor are due.
 
CCC: Ps 138 304; Ps 138:2 214
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Gospel: John 1:47-51
 
Jesus saw Nathanael coming toward him and said of him,
“Here is a true child of Israel.
There is no duplicity in him.”
Nathanael said to him, “How do you know me?”
Jesus answered and said to him,
“Before Philip called you, I saw you under the fig tree.”
Nathanael answered him,
“Rabbi, you are the Son of God; you are the King of Israel.”
Jesus answered and said to him,
“Do you believe
because I told you that I saw you under the fig tree?
You will see greater things than this.”
And he said to him, “Amen, amen, I say to you,
you will see heaven opened
and the angels of God ascending and descending on the Son of Man.”
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Commentary on Jn 1:47-51
 
Word of mouth attracts Philip to discipleship, and he in turn invites Nathanael. The symbolism in this passage is noteworthy, especially when Jesus describes Nathanael as “a true Israelite.”
 
There is no duplicity in him: "Jacob was the first to bear the name 'Israel' (Genesis 32:29), but Jacob was a man of duplicity (Genesis 27:35-36). Jesus tells Nathanael 'Before Philip called you, I saw you under the fig tree.'" The fig tree is a symbol of messianic peace (cf. Micah 4:4; Zechariah 3:10).[4] 
 
So, in essence, Jesus is saying that Nathanael was resting in messianic peace, inferring from that state that he had faithfully followed Mosaic Law, and had a genuine love of God. Jesus goes further than Nathanael’s faith in the final verse, telling him that he, Jesus, is the Anointed One: “you will see the sky opened and the angels of God ascending and descending on the Son of Man."
 
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Reflection:
 
Today we celebrate the Feast of the Archangels. (In addition, my ordination class and I celebrate our 38^th anniversary of ordination.) Just so we are all on the same page, we can listen to the words of Pope St. Gregory the Great who defines what angel means:
 
“You should be aware that the word ‘angel’ denotes a function rather than a nature. Those holy spirits of heaven have indeed always been spirits. They can only be called angels when they deliver some message. Moreover, those who deliver messages of lesser importance are called angels; and those who proclaim messages of supreme importance are called archangels.”(from a homily by Pope Saint Gregory the Great)
 
The three Archangels, Michael, Gabriel, and Raphael, are the only ones named in scripture and each has a distinct role (as can be seen from the links provided above). The fact that these three spirits have had a direct involvement with mankind is the reason we celebrate their feast today. We see in their intervention God’s fingers affecting the course of human events. Deep within each of us, there is also the wish that, at some point in our lives, an angel would speak to us, directly, personally, with clarity. The angel would tell us what God wants from us, or what he wants us to do.
 
It is interesting today that, on this the feast of the archangels, the church gives us the story of Jesus’ encounter with Nathanael, rather than one of the encounters with the archangels. In this Gospel Jesus has identified the young man as someone without duplicity, that is, innocent of worldly demeanor that would portray him as something he was not. The way Nathanael speaks when he says, “Rabbi, you are the Son of God; you are the King of Israel,” makes us wonder how one, not of the twelve, had such an instant and deep understanding of Jesus’ identity. Could it be that this was a messenger from God? None of the commentaries assume this is the case.
 
Still we wonder if this innocent young man, without prompting, identified Jesus, and if he was an angel in human form. If that were true, it would mean that God may send his spirits, as Pope St. Gregory the Great has called them, to us, and we might not recognize them as anything but people. “Do not neglect to show hospitality to strangers, for by this some have entertained angels without knowing it.” Hebrews 13:2.
 
There is nothing theological in this reflection. It is just a hope that God might one day send an angel to us, so that we might understand at last and clearly what he wants from us. Since we have speculated above that God may indeed send his angels to us in human guise, we must be constantly vigilant that one of our daily encounters may turn out to answer our prayer.  It should also serve another purpose since God frequently gives us opportunities to hear his voice through others we meet in our daily lives.
 
Certainly the more common intervention of the Holy Spirit can be seen, although usually in retrospect and not always clearly. The overriding principle here is we must always be open to that kind of guidance, and be constantly vigilant, knowing that God intervenes in our lives and we must watch for it.
 
Pax
 
In Other Years: Wednesday of the Twenty-sixth Week in Ordinary Time

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[1] The picture is “The Three Archangels” by Marco d’ Oggiomo, c. 1490.
[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.
[4] NAB Footnote on John 1:43-51.

Tuesday of the Twenty-sixth Week in Ordinary Time

(Optional Memorial for Saint Wenceslaus, Martyr)  
Proper readings for the Memorial of Saint Wenceslaus
Biographical information about Saint Wenceslaus
 
 Or
 
(Optional Memorial for Saint Lawrence Ruiz and Companions, Martyrs)
Proper readings for the Memorial of St. Lawrence Ruiz and Companions
Additional information about St. Lawrence Ruiz and Companions

“Zechariah” (detail)
by Michelangelo Buonarroti, 1509

Readings for Tuesday of the Twenty-sixth Week in Ordinary Time [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary: [3]
 
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
 
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 they shall say:
“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.
 
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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 hometown, 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 attempted 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

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[1] The picture is “Zechariah” (detail) by Michelangelo Buonarroti, 1509.
[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.