Wednesday of the Twenty-seventh Week in Ordinary Time

(Optional Memorial for Saint Faustina Kowalska, Virgin)
 
Proper readings for the Memorial of St. Faustina Kowalska
 
Additional information about St. Faustina Kowalska
 
Or
 
(Optional Memorial for Blessed Francis Xavier Seelos, Priest)
[In the Dioceses of the United States]
 
Readings selected for the Memorial of Bl Francis Xavier Seelos [1]
 
Biographical information about Blessed Francis Xavier Seelos
 

“The Lord’s Prayer”
by James Tissot, 1886-96

Readings for Wednesday of the Twenty-seventh Week in Ordinary Time [2]
 
Readings from the Jerusalem Bible [3]
 
Readings and Commentary:[4]
 
Reading 1: Galatians 2:1-2, 7-14
 
Brothers and sisters:
After fourteen years I again went up to Jerusalem with Barnabas,
taking Titus along also.
I went up in accord with a revelation,
and I presented to them the Gospel that I preach to the Gentiles–
but privately to those of repute–
so that I might not be running, or have run, in vain.
On the contrary,
when they saw that I had been entrusted with the Gospel to the uncircumcised,
just as Peter to the circumcised,
for the one who worked in Peter for an apostolate to the circumcised
worked also in me for the Gentiles,
and when they recognized the grace bestowed upon me,
James and Cephas and John,
who were reputed to be pillars,
gave me and Barnabas their right hands in partnership,
that we should go to the Gentiles
and they to the circumcised.
Only, we were to be mindful of the poor,
which is the very thing I was eager to do.
 
And when Cephas came to Antioch,
I opposed him to his face because he clearly was wrong.
For, until some people came from James,
he used to eat with the Gentiles;
but when they came, he began to draw back and separated himself,
because he was afraid of the circumcised.
And the rest of the Jews acted hypocritically along with him,
with the result that even Barnabas
was carried away by their hypocrisy.
But when I saw that they were not on the right road
in line with the truth of the Gospel,
I said to Cephas in front of all,
“If you, though a Jew,
are living like a Gentile and not like a Jew,
how can you compel the Gentiles to live like Jews?”
-------------------------------------------
Commentary on Gal 2:1-2, 7-14
 
In this passage from the Letter to the Galatians, St. Paul relates the events of his second trip to Jerusalem, also referred to in Acts 15:1-12. It is clear from these accounts that the reason for the trip was to resolve any differences between the rules applied to Jewish Christians and those applied to Gentile Christians, especially the rule concerning circumcision. Taking with him two Gentile Christians, Barnabas (who later founded the churches of Crete) and Titus (who became a missionary also) the evangelist describes how he met with the “pillars” (styloi) of the Mother Church of Jerusalem.
 
St. Paul goes on to relate how St. James (the head of the church in Jerusalem), St. Peter (leader of the Apostles), and St. John (son of Zebedee) all agreed, first that his message was consistent with the Gospel St. Paul had received from Christ and taught to the “uncircumcised,” and second accepted it without changes. They further agreed that the mission of the Twelve was to the Jews, and St. Paul’s mission was to the Gentiles, although this should be seen as a geographical division since St. Paul frequently began his evangelization in a region by speaking first to the Jews. (See also Romans 15:17-19.) The symbolism of “their right hands in partnership” establishes St. Paul on an equal footing with the Apostles.
 
The second part of the reading deals with St. Peter traveling to Antioch. Arriving alone, he adopted St. Paul’s manners of eating communally with the Gentiles. However, when a delegation from Jerusalem arrived (presumably from St. James), he seemed to revert to separating himself from them, and ritually observing the dietary laws of Judaism. St. Paul confronted him on this point (again emphasizing his equality with St. Peter), and seals a breach in the unity of Christians regardless of their ancestry – Jew or Gentile. All were one in Christ.
 
CCC:  Gal 2:10 886
-------------------------------------------
Responsorial Psalm: Psalm 117:1bc, 2
 
R. (Mark 16:15) Go out to all the world, and tell the Good News.
 
Praise the Lord, all you nations,
glorify him, all you peoples!
R. Go out to all the world, and tell the Good News.
 
For steadfast is his kindness toward us,
and the fidelity of the Lord endures forever.
R. Go out to all the world, and tell the Good News.
-------------------------------------------------
Commentary on Ps 117:1bc, 2
 
“This shortest of hymns calls on the nations to acknowledge God's supremacy. The supremacy of Israel's God has been demonstrated to them by the people's secure existence, which is owed entirely to God's gracious fidelity.”[5] Using a refrain from St. Mark’s Gospel (Mark 16:15), the psalm is one of praise for the Good News of God’s salvation.
 
-------------------------------------------------
Gospel: Luke 11:1-4
 
Jesus was praying in a certain place, and when he had finished,
one of his disciples said to him,
“Lord, teach us to pray just as John taught his disciples.”
He said to them, “When you pray, say:
 
Father, hallowed be your name,
your Kingdom come.
Give us each day our daily bread
and forgive us our sins
for we ourselves forgive everyone in debt to us,
and do not subject us to the final test.”
-------------------------------------------------
Commentary on Lk 11:1-4
 
The Gospel from St. Luke gives us a shorter version of how the Lord taught the “Lord’s Prayer” to his disciples. In St. Matthew’s Gospel (Matthew 6:9-15) this discourse takes place as part of the Sermon on the Mount. In St. Luke’s Gospel it is given while the Lord is himself at prayer.
 
Notes on the meaning of the various parts of the prayer are numerous. (See also CCC 2759 - 2865.) The short message in the Gospel is: “This is an appropriate way to speak to God.” The seven petitions of the prayer begin with an acknowledgement of God’s existence and omnipotence, praising his holiness. It continues with our further desire that the “will of God,” which creates his Heavenly Kingdom, may also rule on earth (your name; your kingdom; your will).
 
The next three petitions ask for grace and protection. The first of these is a petition to the Father that we be given nourishment, food for the body and (Eucharistic) food for the spirit, "our daily bread.” This petition is followed by a plea for forgiveness, a tacit admission that we have all sinned and all need God’s salvation. The second part of this petition is a promise that we will attempt to follow Christ’s example, forgiving others as we have been forgiven. The prayer concludes with a final petition that we not be tested as our Lord was tested by the evil one; encouraged to forego his own passion thus condemning the world to sin and death.
 
CCC: Lk 11:1 520, 2601, 2759, 2773; Lk 11:2-4 2759; Lk 11:2 2632; Lk 11:4 1425, 2845
-------------------------------------------------
Reflection:
 
We ask a question today – what is prayer?  It sounds simple, and the short answer is simple: prayer is conversing with God (actually there are three major types of prayer: vocal, meditative, and contemplative- CCC 2700-2719).  But we must go deeper.  Saying that prayer is simply speaking with God is like saying that speaking to another person is communicating.  That latter saying is not necessarily true.  Ask any married couple if they are communicating when they speak to one another. They will tell you: not necessarily. 
 
The disciples ask Jesus to teach them to pray, and the Lord gives them this very simple template that we call the “Our Father.”  It begins with our fervent pledge of faith, recognition on our part that God truly exists and is Lord over all that is and will be.  It also, by default, stipulates our belief in his eternal guidance, and in life after death.  That very first statement: “Our Father, who art in Heaven,” states a core understanding of our faith.  When we say the “Our Father,” do we hear that pledge in our hearts?
 
The Lord next tells us to support God’s will, establishing God’s Kingdom on earth.  Do we hear ourselves pledge to be God’s instruments, carrying out God’s mission on earth?  Certainly, as he was speaking to his disciples, they understood what was being pledged.
 
The prayer he gave us concludes by asking God for all we need to lead a life full of his peace.  First “our daily bread;” we ask that God assist us in harvesting, from all he has created, what we need to sustain ourselves physically.  We also pray for that which sustains us spiritually, the source and well-spring of Christ’s peace, the Bread of Life that brings us into physical contact with his sacred self.
 
Knowing we are not perfect and recognizing that all who seek God’s face will be forced to see their own failings, Jesus next bids us to ask forgiveness from the only one who can forgive sins.  He does so while reminding us that, as he has done, so we must do.  Recalling the parable of the unworthy servant who, even though his master forgave him, did not forgive his fellow servants, we are called to forgive those who have harmed us.
 
Finally, we are reminded that the price of our forgiveness was very high, costing the Son of God his human life.  We earnestly beg the Lord that we not be forced to be put to the test of our convictions with our own lives at stake.  When we conclude “deliver us from evil,” do we send up our fervent prayer to our deliverer?
 
What a simple little prayer, the “Our Father,” yet, one which we will work a lifetime to pray as he taught it.  Perhaps that is why we repeat it so often.
 
Pax

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[1] The readings are selected by the author. Others may be taken from the Common of Pastors: For Missionaries (#719-724).
[2] The picture used today is “The Lord’s Prayer” by James Tissot, 1886-96.
[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] NAB Footnote on Psalm 117.

Memorial of Saint Francis of Assisi

Proper readings for the Memorial of St. Francis of Assisi
 
Biographical Information about St. Francis Assisi

“St Francis of Assisi Receiving the Stigmata”
by Peter Paul Rubens, c. 1635

Readings for Tuesday of the Twenty-seventh Week in Ordinary Time [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary: [3]
 
Reading 1: Galatians 1:13-24
 
Brothers and sisters:
You heard of my former way of life in Judaism,
how I persecuted the Church of God beyond measure
and tried to destroy it,
and progressed in Judaism
beyond many of my contemporaries among my race,
since I was even more a zealot for my ancestral traditions.
But when he, who from my mother’s womb had set me apart
and called me through his grace,
was pleased to reveal his Son to me,
so that I might proclaim him to the Gentiles,
I did not immediately consult flesh and blood,
nor did I go up to Jerusalem
to those who were Apostles before me;
rather, I went into Arabia and then returned to Damascus.
 
Then after three years I went up to Jerusalem to confer with Cephas
and remained with him for fifteen days.
But I did not see any other of the Apostles,
only James the brother of the Lord.
(As to what I am writing to you, behold,
before God, I am not lying.)
Then I went into the regions of Syria and Cilicia.
And I was unknown personally to the churches of Judea
that are in Christ;
they only kept hearing that “the one who once was persecuting us
is now preaching the faith he once tried to destroy.”
So they glorified God because of me.
-------------------------------------------
Commentary on Gal 1:13-24
 
St. Paul continues the defense of his authority, challenged by other evangelists who came after him to the churches of Galatia. The Apostle begins this passage with a short history about his own formation in Judaism. He goes further relating how he was once the inquisitor assigned to persecute the Christians on behalf of the Sanhedrin in Jerusalem (recall it was young Saul who authorized the stoning of St. Stephen, see Acts 7:58 – 8:3).
 
St. Paul importantly mentions: “when he, who from my mother’s womb had set me apart and called me through his grace.” This is a clear reference to his parents presenting him at the temple and dedicating him according to prophetic tradition. He connects God’s action in setting him apart directly to Jesus the Son of God.
 
St. Paul goes on to describe his early ministry, where he was directed by Jesus in his call, without consultation with the Apostles in Jerusalem, whom he only met briefly after three years. The time frame mentioned here is likely imprecise but it underscores St. Paul’s “Gospel” as being authorized and approved by St. Peter.
 
CCC: Gal 1:13 752; Gal 1:15-16 442; Gal 1:15 153; Gal 1:16 659; Gal 1:19 500; Gal 1:20 2154
-------------------------------------------
Responsorial Psalm: Psalm 139:1b-3, 13-14ab, 14c-15
 
R. (24b) Guide me, Lord, along the everlasting way.
 
O Lord, you have probed me and you know me;
you know when I sit and when I stand;
you understand my thoughts from afar.
My journeys and my rest you scrutinize,
with all my ways you are familiar.
R. Guide me, Lord, along the everlasting way.
 
Truly you have formed my inmost being;
you knit me in my mother’s womb.
I give you thanks that I am fearfully, wonderfully made;
wonderful are your works.
R. Guide me, Lord, along the everlasting way.
 
My soul also you knew full well;
nor was my frame unknown to you
When I was made in secret,
when I was fashioned in the depths of the earth.
R. Guide me, Lord, along the everlasting way.
-------------------------------------------
Commentary on Ps 139:1b-3, 13-14ab, 14c-15
 
This song/prayer asks for guidance from the Holy Spirit. It recognizes that God’s Spirit is in all his creation and its knowledge is omnipresent. The idea of being called from the womb – set aside for God – is a common theme of the prophetic tradition in both the Old Testament and New Testament. We note that God sets his servants on their course from before their birth (see also Luke 1:15  and St. John the Baptist, Luke 1:31 [Jesus] and Galatians 1:15 [St. Paul the Apostle]).
 
CCC: Ps 139:15 2270
-------------------------------------------
Gospel: Luke 10:38-42
 
Jesus entered a village
where a woman whose name was Martha welcomed him.
She had a sister named Mary
who sat beside the Lord at his feet listening to him speak.
Martha, burdened with much serving, came to him and said,
“Lord, do you not care
that my sister has left me by myself to do the serving?
Tell her to help me.”
The Lord said to her in reply,
“Martha, Martha, you are anxious and worried about many things.
There is need of only one thing.
Mary has chosen the better part
and it will not be taken from her.”
------------------------------------------------------
Commentary on Lk 10:38-42
 
In this encounter with Martha and Mary in St. Luke’s Gospel, we see two distinct messages. First, we see the importance of the role of women and Jesus’ attitude toward them. Second we see the importance of listening to the word of God: "Mary has chosen the better part."
 
The selection emphasizes the importance of listening to the teachings of the Lord. While in some early texts the Lord tells Martha there is “need for only a few things,” or of one, the message is clear: Mary, in assuming the role of disciple (listening at the master’s feet) has chosen the correct or better role. Martha, concerning herself with the requirements of hospitality (old law) has chosen the lesser.
 
“Mystically (St. Gregory the Great, Moralia 2, 6): the two women signify two dimensions of the spiritual life. Martha signifies the active life as she busily labors to honor Christ through her work. Mary exemplifies the contemplative life as she sits attentively to listen and learn from Christ. While both activities are essential to Christian living, the latter is greater than the former. For in heaven the active life terminates, while the contemplative life reaches its perfection.”[4]
 
------------------------------------------------------
Reflection:
 
The Gospel story of Jesus’ encounter with Martha and Mary invites us to consider discipleship and faith at a number of different levels.  The first level, the literal level, is the way the story establishes priorities.  Martha has accepted the traditional role of the woman as head of the household, responsible for providing hospitality to guests.  Mary, on the other hand, chooses the non-traditional role (based upon the male-dominated traditions of the time) of disciple, sitting at the Lord’s feet with the men while Jesus teaches.
 
Martha objects, feeling quite put out because the one who was expected to help her was assuming a place that was not hers from a traditional/legal perspective.  In Martha’s eyes, Mary was violating Pharisaic Law (if not Mosaic Law) governing the role of women.  Responding to her objection, Jesus established a new priority.  It was more important to have faith in Christ and listen to his word than it was to follow the old laws and traditions of Judaism.
 
When that set of priorities is applied to our lives in this age of incredible busyness, where lives are so full of obligations, appointments, expectations, and requirements of work and family, tensions can become physically and emotionally debilitating.  There is a member of my faith community who actually suffers anxiety attacks because of the stress of conflicting priorities, and I am sure they are not alone.  When offered the advice: “allow the Lord to take some of your load,” the response was: “I have tried and am trying, but there is so much to do, and so much money required to do it.  I don’t know where I will find the time or the funds.”
 
Indeed, turning the practical demands of life over to Christ as suggested by the Gospel is not an easy thing to do.  At some level we must try to adopt the wise adage of St. Ignatius of Loyola who is credited with saying “We must pray as if it was all up to God, and work as if it is all up to us.” The difficulty, of course, is allowing God to take his part of our burden.  We always question: “Am I doing enough?”  The simple answer is this; we must do all we physically can to please God first.  In all we do, God’s greater glory must be at the heart of our endeavors. (On this feast of St. Francis of Assisi we should also be reminded of his famous advice: “Preach the Gospel always and use words when you have to.”)  Once we have satisfied ourselves that our effort is applied in the right direction, we must ask ourselves if we have done all that is possible, our very best, to accomplish our task.  If we honestly believe we have, and it still does not seem to be enough, we must have faith and confidence that our Heavenly Father with take up the burden we cannot lift on our own.  It is so hard to do this last part and not simply fall into despair because we feel our strength or will is not sufficient for the task.
 
Today we pray for the strength of faith to follow the Lord’s priorities.  May we accept Christ’s peace as we do all we can and leave the rest up to the Lord.
 
Pax

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[1] The picture is “St Francis of Assisi Receiving the Stigmata” by Peter Paul Rubens, c. 1635.
[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] Ignatius Catholic Study Bible, © 2010, Ignatius Press, San Francisco, CA. p. 129.

Monday of the Twenty-seventh Week in Ordinary Time

“The Good Samaritan”
by Théodule-Augustin Ribot, before 1870

 
Readings for Monday of the Twenty-seventh Week in Ordinary Time [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary: [3]
 
Reading 1: Galatians 1:6-12
 
Brothers and sisters:
I am amazed that you are so quickly forsaking
the one who called you by the grace of Christ
for a different gospel (not that there is another).
But there are some who are disturbing you
and wish to pervert the Gospel of Christ.
But even if we or an angel from heaven
should preach to you a gospel
other than the one that we preached to you,
let that one be accursed!
As we have said before, and now I say again,
if anyone preaches to you a gospel
other than the one that you received,
let that one be accursed!
 
Am I now currying favor with human beings or God?
Or am I seeking to please people?
If I were still trying to please people,
I would not be a slave of Christ.
 
Now I want you to know, brothers and sisters,
that the Gospel preached by me is not of human origin.
For I did not receive it from a human being, nor was I taught it,
but it came through a revelation of Jesus Christ.
-------------------------------------------
Commentary on Gal 1:6-12
 
This reading from St. Paul’s letter to the Galatians follows a very short introduction. Unlike other letters from St. Paul which give thanks to God for the faith of the community to which the letter is addressed, the Apostle moves directly and emotionally to correct the Christians of this community, whom he had converted from paganism.
 
Based upon fragmentary information, it seems that shortly after St. Paul had left them, other Christian evangelists had come to them (probably from Jerusalem, possibly members of the austere Essene sect). These “Judaizers” twisted the “Gospel” St. Paul had taught, and attempted to require a number of elements of Mosaic Law (including circumcision) to be adopted. St. Paul now defends his apostolic authority, and re-emphasizes that Christ is the author of his message (“through a revelation of Jesus Christ”).
 
-------------------------------------------
Responsorial Psalm: Psalm 111:1b-2, 7-8, 9 and 10c
 
R. (5) The Lord will remember his covenant for ever.
or:
R. Alleluia.
or:
R. Alleluia.
 
I will give thanks to the Lord with all my heart
in the company and assembly of the just.
Great are the works of the Lord,
exquisite in all their delights.
R. The Lord will remember his covenant for ever.
or:
R. Alleluia.
 
The works of his hands are faithful and just;
sure are all his precepts,
Reliable forever and ever,
wrought in truth and equity.
R. The Lord will remember his covenant for ever.
or:
R. Alleluia.
 
He has sent deliverance to his people;
he has ratified his covenant forever;
holy and awesome is his name.
His praise endures forever.
R. The Lord will remember his covenant for ever.
or:
R. Alleluia.
-------------------------------------------
Commentary on Ps 111:1b-2, 7-8, 9 and 10c
 
Psalm 111 is a hymn of praise and thanksgiving. In this selection we find the singer giving thanks for God’s guidance, and his works of creation and salvation.
 
CCC: Ps 111:9 2807
-------------------------------------------
Gospel: Luke 10:25-37
 
There was a scholar of the law who stood up to test Jesus and said,
“Teacher, what must I do to inherit eternal life?”
Jesus said to him, “What is written in the law?
How do you read it?”
He said in reply,
“You shall love the Lord, your God,
with all your heart,
with all your being,
with all your strength,
and with all your mind,
and your neighbor as yourself.”
He replied to him, “You have answered correctly;
do this and you will live.”
 
But because he wished to justify himself, he said to Jesus,
“And who is my neighbor?”
Jesus replied,
“A man fell victim to robbers
as he went down from Jerusalem to Jericho.
They stripped and beat him and went off leaving him half-dead.
A priest happened to be going down that road,
but when he saw him, he passed by on the opposite side.
Likewise a Levite came to the place,
and when he saw him, he passed by on the opposite side.
But a Samaritan traveler who came upon him
was moved with compassion at the sight.
He approached the victim,
poured oil and wine over his wounds and bandaged them.
Then he lifted him up on his own animal,
took him to an inn, and cared for him.
The next day he took out two silver coins
and gave them to the innkeeper with the instruction,
‘Take care of him.
If you spend more than what I have given you,
I shall repay you on my way back.’
Which of these three, in your opinion,
was neighbor to the robbers’ victim?”
He answered, “The one who treated him with mercy.”
Jesus said to him, “Go and do likewise.”
-------------------------------------------------
Commentary on Lk 10:25-37
 
In this passage from St. Luke’s Gospel, we find Jesus being challenged by a person referred to as a “scholar.” It seems clear that this man has a good idea of how Jesus is likely to respond to his initial question about what he must do to inherit eternal life. As soon as the man tells Jesus what the law says, the scholar asks for still more clarification asking: “And who is my neighbor?”
 
"In this passage, Jesus praises and accepts the summary of the Law given by the Jewish scribe. This reply, taken from Deuteronomy (6:4ff), was a prayer which the Jews used to say frequently. Our Lord gives the very same reply when He is asked which is the principal commandment of the Law and concludes His answer by saying, "On these two commandments depend all the law and the prophets" (Matthew 22:40; cf. also Romans 13:8-9; Galatians 5:14).
 
 "There is a hierarchy and order in these two commandments constituting the double precept of charity: before everything and above everything comes loving God in Himself. In the second place, and as a consequence of the first commandment, comes loving one's neighbor, for God explicitly requires us to do so (1 John 4:21; cf. notes on Matthew 22:34-40 and 22:37-38)." [4]
 
The illustration Jesus uses in answering him does clarify the answer, and at the same time, uses a cultural tension to heighten the lesson. First a priest of the Jewish temple passes the victim of robbery (one who is most scrupulous in observing the letter of the Law); next a member of the priestly class, a Levite, does the same. The one who helps the victim (presumably a Jew) is a member of the Samaritan culture, antagonists of the Jewish people. In this way, the Lord provides a moral lesson along with an explanation of the Law.
 
CCC: Lk 10:25-37 2822; Lk 10:27-37 1825; Lk 10:27 2083; Lk 10:34 1293
-------------------------------------------------
Reflection:
 
In our society, where the secular drive is toward being “politically correct,” we sometimes get so caught up in our efforts to be inclusive that we lose sight of the one non-negotiable article of faith.  We believe that Jesus Christ, who is the Only Begotten Son of God, is the true revelation of God, and it is ONLY through him that we can achieve salvation.  In the context of secularism, that statement has been called elitist, exclusionary, and arrogant by other religious sects, and, of course, the unchurched.  It is, however, that which sets us apart from all other faith traditions.
 
St. Paul, in his address to the Galatians, was putting a fine point on that argument as he chided the Christians in the churches of Galatia.  He had left them and traveled to Ephesus when he received word that, apparently another group evangelizing in the name of Jesus came, right on his heels.  These “Judaizers” were proclaiming a different Christology (belief in or understanding of Christ).  They taught that, in order to achieve salvation through Christ, they must also adopt many of the trappings of Mosaic Law, including circumcision.  They claimed that the “real Apostles” who had walked with Christ were all Jews, and since they all had been raised in that tradition, it was a requirement of all Christians to first adopt a belief in all of the tenets of Mosaic Law, essentially first converting to Judaism (hence the term “Judaizers”), in addition to their belief in Christ.
 
It was this two-fold attack that caused St. Paul to shorten his normal introduction, amazed at how quickly his converts had been convinced of a new version of the Good News.  His amazement was mild though, when compared to the curse he laid upon those who challenged his teaching and authority. 
 
St. Paul’s focus on the spirit of the law is also captured in St. Matthew’s Gospel. (We note here the difference in the term “Gospel” used by St. Paul and that applied to the biblical books; Matthew, Mark, Luke, and John.  The authors of these books told the story of Jesus, using the story to bring their audience to faith, and using Jesus’ words to provide the practical application. St. Paul’s usage refers to pragmatic instructions on the “Way.”)  At first, when we hear St. Matthew speak of the “lawyer” or “scholar of the law” getting upheld in his answer based upon Mosaic Law, we might think St. Paul and St. Matthew’s accounts were at odds with each other.  But Jesus goes on to clarify using the parable of the “Good Samaritan,” a non-Jew whose love of neighbor, defined as a fellow human being, was adhering to God’s law, while others who were Jews did not.
 
The non-negotiable element of faith is that Jesus taught and witnessed the love of God.  Through our belief in Christ, and our application of his teaching, we hope for the reward he promised.  It is not a sin to reject teachings that counter our belief, and our prayer today is that we are able to hold fast to our creed in the face of a world that would have us water it down.
 
Pax

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[1] The picture is “The Good Samaritan” by Théodule-Augustin Ribot, before 1870.
[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] The Navarre Bible, “Gospels and Acts,” Scepter Publishers, Princeton, NJ, © 2002, p. 423.

Twenty-seventh Sunday in Ordinary Time

Catechism Links [1]
 
CCC 153-165, 2087-2089: Faith
CCC 84: The deposit of faith given to Church
CCC 91-93: The supernatural sense of faith
 

“Faith”
by Giuseppe Angeli, c. 1754

Readings for the Twenty-seventh Sunday in Ordinary Time [2]
 
Readings from the Jerusalem Bible [3]
 
Readings and Commentary: [4]
 
Reading 1: Habakkuk 1:2-3; 2:2-4
 
How long, O Lord? I cry for help
but you do not listen!
I cry out to you, "Violence!"
but you do not intervene.
Why do you let me see ruin;
why must I look at misery?
Destruction and violence are before me;
there is strife, and clamorous discord.
Then the Lord answered me and said:
Write down the vision clearly upon the tablets,
so that one can read it readily.
For the vision still has its time,
presses on to fulfillment, and will not disappoint;
if it delays, wait for it,
it will surely come, it will not be late.
The rash one has no integrity;
but the just one, because of his faith, shall live.
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Commentary on Hab 1:2-3; 2:2-4
 
The prophet Habakkuk, in his oracle, complains against the social abuses taking place in Judah.  This takes place before the invasion of King Nebuchadnezzar of the Chaldean empire, who came to invade the region (including Jerusalem) as an instrument of God’s punishment. The selection combines the initial lament of Habakkuk and the Lord’s response from the second chapter, telling the prophet to be patient, that the Lord is answering his plea. In chapter 2, the prophet tells the people that those who have faith in God's warning and are patient will see salvation (but the just one, because of his faith, shall live[v.2:4]).
 
"St Jerome's interpretation takes account of both the original audience and the Christian readership: 'If your faith is weak and you begin to doubt that what was promised will come about, you will cause my soul great displeasure. But the just man, who believes in my word and never doubts the promises I make, will receive eternal life as his reward […]. It is clear that these words contain a prophecy of the coming of Christ. The problem they contain will be resolved by him: sin will triumph and punishment be never-ending until He comes, (Commentarii in Abucuc, 2, 4)." [5]
 
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Responsorial Psalm: Psalm 95:1-2, 6-7, 8-9
 
R. (8) If today you hear his voice, harden not your hearts.
 
Come, let us sing joyfully to the Lord;
let us acclaim the Rock of our salvation.
Let us come into his presence with thanksgiving;
let us joyfully sing psalms to him.
R. If today you hear his voice, harden not your hearts.
 
Come, let us bow down in worship;
let us kneel before the Lord who made us.
For he is our God,
and we are the people he shepherds, the flock he guides.
R. If today you hear his voice, harden not your hearts.
 
Oh, that today you would hear his voice:
"Harden not your hearts as at Meribah,
as in the day of Massah in the desert,
Where your fathers tempted me;
they tested me though they had seen my works."
R. If today you hear his voice, harden not your hearts.
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Commentary on Ps 95:1-2, 6-7, 8-9
 
This part of Psalm 95, commonly used as the invitatory psalm for the Liturgy of the Hours, is a song of thanksgiving. In these strophes the incident at Meribah is remembered (Exodus 17:3-7), and God’s undeserved mercy proclaimed. The community is rejoicing that the Lord is God and that he has brought us salvation in spite of our forebears' obstinacy. We are encouraged to listen to the Lord, even if what we are asked to do is difficult.
 
CCC: Ps 95:1-6 2628; Ps 95:7-8 2659; Ps 95:7 1165; Ps 95:9 2119
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Reading II: 2 Timothy 1:6-8, 13-14
 
Beloved:
I remind you, to stir into flame
the gift of God that you have through the imposition of my hands.
For God did not give us a spirit of cowardice
but rather of power and love and self-control.
So do not be ashamed of your testimony to our Lord,
nor of me, a prisoner for his sake;
but bear your share of hardship for the gospel
with the strength that comes from God.
 
Take as your norm the sound words that you heard from me,
in the faith and love that are in Christ Jesus.
Guard this rich trust with the help of the Holy Spirit
that dwells within us.
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Commentary on 2 Tm 1:6-8, 13-14
 
St. Paul reminds his student that he has been given great strength in the grace given through the imposition of hands (his ordination). He exhorts St. Timothy to boldly proclaim what was then the controversial message: that Jesus is the Christ, and that the Jews and Gentiles in Timothy’s region should turn to this new belief and understanding.  St. Paul reminds Timothy that he should expect difficulty and hardship as a consequence of speaking out, but he (Timothy) should turn to the Holy Spirit for strength.
 
CCC: 2 Tm 1:6 1577, 1590; 2 Tm 1:8 2471, 2506; 2 Tm 1:12-14 84; 2 Tm 1:13-14 857; 2 Tm 1:14 1202
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Gospel: Luke 17:5-10
 
The apostles said to the Lord, "Increase our faith."
The Lord replied,
"If you have faith the size of a mustard seed,
you would say to this mulberry tree,
'Be uprooted and planted in the sea,’ and it would obey you.
 
"Who among you would say to your servant
who has just come in from plowing or tending sheep in the field,
'Come here immediately and take your place at table'?
Would he not rather say to him,
'Prepare something for me to eat.
Put on your apron and wait on me while I eat and drink.
You may eat and drink when I am finished'?
Is he grateful to that servant because he did what was commanded?
So should it be with you.
When you have done all you have been commanded,
say, 'We are unprofitable servants;
we have done what we were obliged to do.'"
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Commentary on Lk 17:5-10
 
The disciples ask Jesus to show them how to increase their faith. The Lord responds to them, telling them that once they have tapped into that power (of faith) amazing things can happen. Then, almost as a caution, he adds the concluding saying.  "'We are unprofitable servants; we have done what we were obliged to do.'” “ These sayings of Jesus, peculiar to Luke, which continue his response to the Apostles' request to increase their faith (Luke 17:5-6), remind them that Christian disciples can make no claim on God's graciousness; in fulfilling the exacting demands of discipleship, they are only doing their duty.” [6]
 
CCC: Lk 17:5 162
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Reflection:
 
There was a recent incident where a person was driving down Main Street at the morning rush hour, and right behind him was a woman driving who was clearly in a much greater hurry to get to her destination than was the person in front.  She was right on that person’s bumper.  As fate would have it (and I’m pretty sure the city engineers planned it), the lights were all against them.  Each one they came to went red as they approached.  The woman behind the other person’s car was getting more and more aggravated at each succeeding stop.  And, the person in front could not help but notice that the car behind was literally inches from the rear bumper.  Finally, they came to a light that had just gone yellow and the person in front, being a cautious soul, stopped.  This caused the woman behind to react, as many of us have seen, with highly impatient drivers.  She began gesturing (inappropriately) and calling obscenities out the window of her car.
 
Unbeknownst to her, a police cruiser was right behind her and the officer, witnessing the lady’s outburst, put on her lights and puller the woman over.  Not only was the woman asked for her normal documents but she was put into the back of the cruiser for a good fifteen minutes.  At the end of that time, the officer said she was free to go.  This, of course, elicited another out burst from the woman who said, “Why was I detained for so long.  I’ll have you know I’ve missed a very important meeting because of you.”
 
The officer calmly replied, “Ma’am, when I saw your car with the fish symbol on the back and the bumper sticker saying ‘Jesus is Lord,’ and then saw your reaction at the light toward the driver in front of you, I naturally assumed the car must have been stolen.”
 
Today, Sacred Scripture reminds us that we also need to prove our faith through actions.  In the first reading from the Book of the prophet Habakkuk, the prophet first complains to God about the situation among the Hebrews: “Destruction and violence are before me; there is strife, and clamorous discord.”  He then tells the people about the Lord’s response and that he is very upset by the laxness of their faith that allows them to ignore the law set down in Scripture.  He tells them that things have gotten so bad that a great punishment is coming. At the very end of that passage we get the real warning: “The rash one has no integrity; but the just one, because of his faith, shall live.” In that short statement the prophet tells the reader that those who fail to follow God’s commands will suffer, but those who have faith and act on that faith will have salvation.
 
In the second reading from the Second Letter to Timothy, St. Paul tells his protégé that he must also cling to the Holy Spirit and be faithful to what God has called him to through his ordination: “Take as your norm the sound words that you heard from me, in the faith and love that are in Christ Jesus. Guard this rich trust with the help of the Holy Spirit that dwells within us.” Once again, not just faith, but living out the promise of faith.
 
Finally, in the Gospel, we hear the disciples asking Jesus, "Increase our faith." And what did Jesus’ reply?  He told them that if they had a fraction of the faith that Jesus had in them, they would be able to move mountains.
 
The message is very clear today.  Our faith and trust in God colors all of our actions.
 
In the old days (before the internet) there was something fairly common among medical students called “illness anxiety disorder” or “somatic symptom disorder.”  The issue arose as students studying medical texts on diagnosis would suddenly start to believe they had somehow contracted the disease about which they were studying.  Some of them actually became quite ill, even with some very exotic illnesses.
 
With the advent of the internet, this has been somewhat compounded with a rash of what is commonly known as “hypochondria.”
 
What is interesting about this is that the patient’s belief that they are ill, can actually make them ill.
 
This is a great example of what faith can do for a person.  If you sincerely believe that God, through his Son and the Holy Spirit, are watching over you and guiding you, it will impact all that you do, at home, at school, or at work.  Your certain knowledge (faith) will give you a peace and serenity that will be so obvious that others will comment.
 
One of the places I frequently encounter this peace is among the Dominican Sisters of Mary, Mother of the Eucharist.  Invariably they seem to be filled with happiness, if not outright joy.  Even in difficult situations, faith seems to allow them to stay calm, unflustered, and assured.  It is because they have so embraced the love of God that it can’t remain hidden.
 
Of course, there are others, some to a greater extent and others, lesser.  But when you encounter a person who has allowed their faith to completely take over in their lives, it is recognizable.  The challenge for all of us is, how do we get there?
 
The Catechism of the Catholic Church has some interesting things to say about faith. Let’s take doubt for example.  We all have doubt about our faith in God and Christ.  But here are various types of doubt. 
 
CCC 2088  The first commandment requires us to nourish and protect our faith with prudence and vigilance, and to reject everything that is opposed to it. There are various ways of sinning against faith:
 
Voluntary doubt about the faith disregards or refuses to hold as true what God has revealed and the Church proposes for belief. Involuntary doubt refers to hesitation in believing, difficulty in overcoming objections connected with the faith, or also anxiety aroused by its obscurity. If deliberately cultivated doubt can lead to spiritual blindness.
 
It’s important to recognize that very last statement: If deliberately cultivated doubt can lead to spiritual blindness. Spiritual blindness will manifest itself in the same way hypochondria does.  If you believe something deeply, it will show, and you will feel it. 
 
Conversely, if you fight against your doubts, using your rational mind to understand the revealed truth that is God’s gift and promise, that too will show.  We will be able to take the “leap of faith” and give our lives to God’s greater glory.
 
Our challenge today is to nourish our faith and to cling to our beliefs when they are challenged.  And as the Lord points out numerous times, we will be challenged.  We pray today that our faith will sustain us and will lead others to the truth of Christ Jesus.
 
Pax
 
 
In other years on October 2^nd: The Memorial of the Guardian Angels

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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 today is “Faith” by Giuseppe Angeli, c. 1754.
[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: “Minor Prophets,” Scepter Publishers, Princeton, NJ, © 2003, pp. 241-42.
[6] NAB footnote on Luke 17:7-10.