Memorial of Saint Francis de Sales

Bishop and Doctor of the Church

(Monday of the Third Week in Ordinary Time)

Alternate Proper for the Memorial of St. Francis de Sales

Readings for Monday of the 3rd Week in Ordinary Time[1][2]

Readings from the Jerusalem Bible

Readings and Commentary:[3]

Reading 1: Hebrews 9:15, 24-28

Christ is mediator of a new covenant:
since a death has taken place
for deliverance from transgressions under the first covenant,
those who are called may receive the promised eternal inheritance.

For Christ did not enter into a sanctuary made by hands,
a copy of the true one, but heaven itself,
that he might now appear before God on our behalf.
Not that he might offer himself repeatedly,
as the high priest enters each year into the sanctuary
with blood that is not his own;
if that were so, he would have had to suffer repeatedly
from the foundation of the world.
But now once for all he has appeared at the end of the ages
to take away sin by his sacrifice.
Just as it is appointed that human beings die once,
and after this the judgment, so also Christ,
offered once to take away the sins of many,
will appear a second time, not to take away sin
but to bring salvation to those who eagerly await him.
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Commentary on Heb 9:15, 24-28

Hebrews speaks of Christ as the mediator of the new covenant. The language used in v.15 can be interpreted in two ways – theologically or from the standpoint of Hebrew legal terminology. The author blends the two, using the word “diethēkē” which can be translated “covenant” (and usually is) but it may also be used as “will” or “testament”.[4] The point made, however, is that Jesus’ blood must be shed as sacrifice, the perfect sacrifice that seals the covenant for all time and secures in a legal way, the inheritance of eternal life promised by the Father.

This idea of the perfect sacrifice is taken up further in v.24-28, contrasting Christ’s heavenly sacrifice (Christ did not enter into a sanctuary made by hands). Rather his singular act of self-sacrifice replaced and refuted the untold number of sacrifices offered by the Jewish priests which must have caused rivers of blood to flow from the altars in the temple.

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Responsorial Psalm: Psalm 98:1, 2-3ab, 3cd-4, 5-6

R. (1a) Sing to the Lord a new song, for he has done marvelous deeds.

Sing to the LORD a new song,
for he has done wondrous deeds;
His right hand has won victory for him,
his holy arm.
R. Sing to the Lord a new song, for he has done marvelous deeds.

The LORD has made his salvation known:
in the sight of the nations he has revealed his justice.
He has remembered his kindness and his faithfulness
toward the house of Israel.
R. Sing to the Lord a new song, for he has done marvelous deeds.

All the ends of the earth have seen
the salvation by our God.
Sing joyfully to the LORD, all you lands;
break into song; sing praise.
R. Sing to the Lord a new song, for he has done marvelous deeds.

Sing praise to the LORD with the harp,
with the harp and melodious song.
With trumpets and the sound of the horn
sing joyfully before the King, the LORD.
R. Sing to the Lord a new song, for he has done marvelous deeds.
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Commentary on Ps 98:1, 2-3ab, 3cd-4, 5-6

The psalm is a song of praise to God for his saving work. From our perspective, knowing that he sent us His Son for our salvation, we see clearly the reference to Jesus as God’s saving hand is extended.

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Gospel: Mark 3:22-30

The scribes who had come from Jerusalem said of Jesus,
“He is possessed by Beelzebul,” and
“By the prince of demons he drives out demons.”

Summoning them, he began to speak to them in parables,
“How can Satan drive out Satan?
If a kingdom is divided against itself, that kingdom cannot stand.
And if a house is divided against itself,
that house will not be able to stand.
And if Satan has risen up against himself and is divided,
he cannot stand;
that is the end of him.
But no one can enter a strong man’s house to plunder his property
unless he first ties up the strong man.
Then he can plunder his house.
Amen, I say to you, all sins and all blasphemies
that people utter will be forgiven them.
But whoever blasphemes against the Holy Spirit
will never have forgiveness,
but is guilty of an everlasting sin.”
For they had said, “He has an unclean spirit.”
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Commentary on Mk 3:22-30

The reading from Mark’s Gospel takes up the story from Mark 3:20-21 when Jesus had taken his disciples to Matthew’s house for a meal but could not eat because of the crowd. The Lord’s mother and family came to get him and the word passed it was that they thought he had lost his mind.

That sentiment comes now from the scribes of Jerusalem, who start attacking his credibility and going further, calling Jesus a servant of the devil. Finally Jesus is forced to confront them. He asks why Satan would send someone to attack himself. He goes on with two other examples and ends with a condemnation of the attack saying; “But whoever blasphemes against the Holy Spirit
will never have forgiveness, but is guilty of an everlasting sin.”

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Reflection:

If we are to live the life of Christ then compassion must be our motto. Can you see the Lord in the story above from Mark’s Gospel? As he is attacked and condemned by the scribes, he knows the doom they have sealed for themselves.

It would be as if naturalists, while exploring in Africa were suddenly attached by a rare and endangered species of animal and the only way to survive was to kill them. They would feel something like the anguish the Lord must have suffered as the scribes blasphemed against to Holy Spirit and, in doing so, condemned themselves to spend eternity with the very Satan with whom they accused the Lord of being in league.

If we are truly compassionate, when we face opposition of any kind, the gate to love that person is opened to us. Compassion flows from the Lord in His gift to us, the Holy Spirit. It was given to us at our Baptism, an indelible gift that marks us as God’s adopted Children. All we need to do is reach for that gift when people persecute us or attack us and the compassion of the Lord will well up in us. It will banish the feelings for hated and revenge. Those emotions come from Satan.

Compassion allows us to try, with humility, to show our errant brothers and sisters where the have gone wrong. The Lord tries to do this with the scribes in the Gospel today. We know that if our brothers and sisters attack us they are committing a sin. Is it not always sinful to hurt another person? In doing so they are placing themselves at risk. It is our duty to at least warn them of the consequences.

It is difficult, what the Lord shows us. We have our whole lives to get it right but we don’t know how long that might be so we had better get started.

Pax

[1] ALTRE
[2] The picture is “Christ the Redeemer” by Andrea Del Sarto, before 1520
[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 re-publication is not authorized by USCCB and is for private use only.
[4] Ignatius Catholic Study Bible, © 2010, Ignatius Press, San Francisco, CA. pp.429

Third Sunday in Ordinary Time

Readings for the Third Sunday in Ordinary Time[1][2]

Readings from the Jerusalem Bible

Readings and Commentary:[3]

Reading 1: Isaiah 8:23-9:3

First the Lord degraded the land of Zebulun
and the land of Naphtali;
but in the end he has glorified the seaward road,
the land west of the Jordan,
the District of the Gentiles.

Anguish has taken wing, dispelled is darkness:
for there is no gloom where but now there was distress.
The people who walked in darkness
have seen a great light;
upon those who dwelt in the land of gloom
a light has shone.
You have brought them abundant joy
and great rejoicing,
as they rejoice before you as at the harvest,
as people make merry when dividing spoils.
For the yoke that burdened them,
the pole on their shoulder,
and the rod of their taskmaster
you have smashed, as on the day of Midian.
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Commentary on Is 8:23-9:3

This prophetic selection is quoted in St. Matthew’s Gospel (Matthew 4:15-16) by Jesus. It is part of the section of the Book of the Prophet Isaiah known as the “Immanuel Prophecies” in which the oracle of Isaiah addresses the coming of Christ, the Messiah. In this instance it deals with redemption of the pagan territory near the road to Damascus.

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Responsorial Psalm: Psalm 27:1, 4, 13-14

R. (1a) The Lord is my light and my salvation.

The Lord is my light and my salvation;
whom should I fear?
The Lord is my life’s refuge;
of whom should I be afraid?
R. The Lord is my light and my salvation.

One thing I ask of the Lord;
this I seek:
To dwell in the house of the Lord
all the days of my life,
That I may gaze on the loveliness of the Lord
and contemplate his temple.
R. The Lord is my light and my salvation.

I believe that I shall see the bounty of the Lord
in the land of the living.
Wait for the Lord with courage;
be stouthearted, and wait for the Lord.
R. The Lord is my light and my salvation.
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Commentary on Ps 27:1, 4, 13-14

Psalm 27 is an individual lament. Here the signer expresses faith in God who is the refuge of the faithful, longing to find the ultimate safety and bounty of God’s heavenly kingdom. This passage from the psalm captures the two major themes of the song, hope in God’s mercy and complete trust in his goodness.

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Reading II: 1 Corinthians 1:10-13, 17

I urge you, brothers and sisters, in the name of our Lord Jesus Christ,
that all of you agree in what you say,
and that there be no divisions among you,
but that you be united in the same mind and in the same purpose.
For it has been reported to me about you, my brothers and sisters,
by Chloe’s people, that there are rivalries among you.
I mean that each of you is saying,
“I belong to Paul,” or “I belong to Apollos,”
or “I belong to Cephas,” or “I belong to Christ.”
Is Christ divided?
Was Paul crucified for you?
Or were you baptized in the name of Paul?
For Christ did not send me to baptize but to preach the gospel,
and not with the wisdom of human eloquence,
so that the cross of Christ might not be emptied of its meaning.
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Commentary on 1 Cor 1:10-13, 17

This selection follows the introduction to the First Letter of St. Paul to the Corinthians. St. Paul address the first problem in his list, that of the community being divided in loyalties. Although modern scholarship has not been able to completely reconstruct the situation in Corinth, it is clear that some of the members of the faith communities had developed allegiances to the various teachers who helped found the community (e.g. Paul, Apollos, and Cephas (Peter, “the Rock” apparently passed through)). The statement “I am for Christ” was probably used ironically since his intent is to remind the community that it is in Christ they are all baptized.

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Gospel: Matthew 4:12-23

When Jesus heard that John had been arrested,
he withdrew to Galilee.
He left Nazareth and went to live in Capernaum by the sea,
in the region of Zebulun and Naphtali,
that what had been said through Isaiah the prophet
might be fulfilled:
Land of Zebulun and land of Naphtali,
the way to the sea, beyond the Jordan,
Galilee of the Gentiles,
the people who sit in darkness have seen a great light,
on those dwelling in a land overshadowed by death
light has arisen.
From that time on, Jesus began to preach and say,
“Repent, for the kingdom of heaven is at hand.”

As he was walking by the Sea of Galilee, he saw two brothers,
Simon who is called Peter, and his brother Andrew,
casting a net into the sea; they were fishermen.
He said to them,
“Come after me, and I will make you fishers of men.”
At once they left their nets and followed him.
He walked along from there and saw two other brothers,
James, the son of Zebedee, and his brother John.
They were in a boat, with their father Zebedee, mending their nets.
He called them, and immediately they left their boat and their father
and followed him.
He went around all of Galilee,
teaching in their synagogues, proclaiming the gospel of the kingdom,
and curing every disease and illness among the people.
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Commentary on Mt 4:12-23

The events in this Gospel passage take place just following Jesus’ trial in the desert. St. John the Baptist has accomplished his mission in Baptizing Jesus and has been arrested. Jesus now takes up his mission, proclaiming the Kingdom of God. He begins by quoting Isaiah 8:22-9:1.The key elements of the mission are laid out as he reveals God’s love.

Following the statement of the Mission, the Gospel takes up the call of Peter, Andrew, James and John, all fishermen. Three of these four are considered to be very close to the Lord throughout his ministry. Their response is instructive in that they must give up family and their former way of live to follow the Lord. They go forward from the call teaching, proclaiming the gospel, and healing. The summary provided serves as an introduction to the Sermon on the Mount which follows in the next section.

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Or
Shorter Form: Matthew 4:12-17

When Jesus heard that John had been arrested,
he withdrew to Galilee.
He left Nazareth and went to live in Capernaum by the sea,
in the region of Zebulun and Naphtali,
that what had been said through Isaiah the prophet
might be fulfilled:
Land of Zebulun and land of Naphtali,
the way to the sea, beyond the Jordan,
Galilee of the Gentiles,
the people who sit in darkness have seen a great light,
on those dwelling in a land overshadowed by death
light has arisen.
From that time on, Jesus began to preach and say,
“Repent, for the kingdom of heaven is at hand.”
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Commentary on Mt 4:12-17

This shorter version of the Gospel omits the call of the first four disciples, Peter, Andrew, James and John (Zebedee’s sons). With this omission, the focus of the Gospel is tightened from one of call and response to call to repentance based upon the prophetic Isaiah 8:22-9:1 quoted here.

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Reflection:

We are invited once more to turn away from the things of this world that demand our attention and look once more to Christ’s mission of proclaiming the Kingdom of God. We are reminded once more that this singular calling must take precedence over the other tasks we are called to fulfill – this is more important. We are shown today that in this call, we are all equal, called from our Baptism to the same Lord and Savior, Jesus Christ.

We imagine what the Kingdom of God, established on earth, would be like. If we all behaved as Christ taught us, if we all practiced completely and perfectly what we profess to believe, the commandments of God and Jesus, what would the world be like?

First we think of our personal relationships. Those of us who are single would have close friends in the community of faith and those friends could be trusted completely. Because they have that filial love for us, they would share completely in our joys and sorrows and our joy would be amplified, it would become praise for God who is the author of our joy. Our sorrows would be remarkably softened as the consolation of Christ’s mercy was expressed through our friends as well. For those of us called to share the Sacrament of Matrimony, this sharing would be even more complete as two become constantly one in Christ. They would truly be beacons of love as they exemplify to everyone the love Christ has for His bride, the Church.

We think what it would be like to have a vocation, a job in such a community where each day all our efforts whether menial or intellectual would be accomplished for the greater glory of God and that the greatest satisfaction we could derive from our days work would be, not a paycheck, but that the Lord was praised as what he accomplished through us was celebrated. We would rejoice, especially in those menial tasks, because our minds and lips would be free to give praise and glory constantly.

Our lives would be stress free because all the obstacles we encounter would be immediately given over to the Lord and while we used the gifts he gave us to overcome them, we would know that he was with us, supporting us, and guiding us through his Holy Spirit.

Finally we think about what our time of solitude would be like. It would be a continuation of the praise that had been on our lips all day but more intense as we opened our silence to hear God’s voice. And there we would hear echoed the love we had been experiencing from our brothers and sisters through their words and actions through out our day.

Yes, the place described is utopian, the dream of an idealist. But is that not what all Christ’s disciples should be, idealists? Is not the kind of world, the Kingdom of God on earth, exactly what we should be working toward each day?

Today we marvel once more at the great love God has for us in his Son. We hear in his call to Peter, Andrew, James, and John the Lord’s voice calling us to become “fishers of men.” We pray for the strength to answer that call and the discipline to work toward the Kingdom of God on earth.

Pax

[1] ALTRE
[2] The Picture used today is “Calling St. Peter” by Hans Süss von Kulmbach, 1514-16
[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 re-publication is not authorized by USCCB and is for private use only.

Saturday of the Second Week in Ordinary Time

Saint Vincent, Deacon, Martyr

Alternate Proper for the Memorial of St. Vincent

Readings for Saturday of the Second Week on Ordinary Time[1][2]

Readings from the Jerusalem Bible

Readings and Commentary:[3]

Reading 1: Hebrews 9:2-3, 11-14

A tabernacle was constructed, the outer one,
in which were the lampstand, the table, and the bread of offering;
this is called the Holy Place.
Behind the second veil was the tabernacle called the Holy of Holies.

But when Christ came as high priest of the good things that have come to be,
passing through the greater and more perfect tabernacle not made by hands,
that is, not belonging to this creation,
he entered once for all into the sanctuary,
not with the blood of goats and calves but with his own Blood,
thus obtaining eternal redemption.
For if the blood of goats and bulls and the sprinkling of a heifer’s ashes
can sanctify those who are defiled
so that their flesh is cleansed,
how much more will the Blood of Christ,
who through the eternal spirit offered himself unblemished to God,
cleanse our consciences from dead works to worship the living God.
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Commentary on Heb 9:2-3, 11-14

The author of the Letter to the Hebrews contrasts the tradition of Jewish animal sacrifice or sin offering with what Jesus has done for us. He describes, in detail, how Christ becomes the sacrifice that seals the new covenant. Using this specific Mosaic Law and imagery, he explains how the Lord came as the ultimate offering for our salvation.

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Responsorial Psalm: Psalm 47:2-3, 6-7, 8-9

R. (6) God mounts his throne to shouts of joy: a blare of trumpets for the Lord.

All you peoples, clap your hands,
shout to God with cries of gladness,
For the LORD, the Most High, the awesome,
is the great king over all the earth.
R. God mounts his throne to shouts of joy: a blare of trumpets for the Lord.

God mounts his throne amid shouts of joy;
the LORD, amid trumpet blasts.
Sing praise to God, sing praise;
sing praise to our king, sing praise.
R. God mounts his throne to shouts of joy: a blare of trumpets for the Lord.

For king of all the earth is God:
sing hymns of praise.
God reigns over the nations,
God sits upon his holy throne.
R. God mounts his throne to shouts of joy: a blare of trumpets for the Lord.
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Commentary on Ps 47:2-3, 6-7, 8-9

Psalm 47 is a hymn of praise celebrating God’s enthronement and kinship over the people. The imagery in the second strophe (v. 6) strongly suggests the procession of the Arc of the Covenant being processed and installed as part of this celebration. The song concludes with a proclamation of the universal claim of God – King of all the earth.

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Gospel: Mark 3:20-21

Jesus came with his disciples into the house.
Again the crowd gathered,
making it impossible for them even to eat.
When his relatives heard of this they set out to seize him,
for they said, “He is out of his mind.”
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Commentary on Mk 3:20-21

Jesus returns to his home and is greeted with disbelief by some his own relatives. They likely believe, because of his excessive focus on his mission and the claims made about his actions, that he has become delusional.

This short passage provides a sense of the challenges Jesus faces in his mission to proclaim the Kingdom of God. His fame had clearly spread as a consequence of his teaching, his natural charisma, and his miraculous healing power. The disbelief of even his relatives is a barrier to be overcome.

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Reflection:

The Gospel begs a question of us today. If we took the Gospel completely to heart and lived it so diligently that every suggestion the Jesus made about how life was to be lived was followed completely, would our families think we had lost our minds? The answer that may have popped into our minds may have been “No, I try to do that now and no one thinks I am insane.”

We are invited to consider more closely the circumstances surrounding Jesus that would have caused that kind of reaction from those with whom he had grown up. We can only suppose that he had been apprenticed to his father (foster father) Joseph during his adolescent and early years before we encounter him at the Jordan with the Baptist.

He was no doubt thought to be a bit strange by his peers – probably too good. The adults would have loved him because of his seeming maturity beyond his years. Perhaps suddenly or with little discussion with his mother and foster father, he decides that he is called to begin something important and goes out to see John, baptizing at the Jordan River. Even if he had been accompanied by some of his relatives, what happened at the Jordan must have stunned everyone. But the Lord did not stay there to be questioned. He was lead or driven into the desert, by himself. He remains there, alone, for an extended period of time. His family and friends would have wondered what had happened to him.

Upon his return, the first person to recognize that event was St. John the Baptist who sees him and tells his disciples “Behold the Lamb of God” (John 1:29). What a strange title to use. Yet some of John’s disciples follow him. This leads to the call of the first four and quickly that number grows to twelve (symbolic of the number of Tribes of Israel perhaps).

Some of these “disciples” were of questionable character and there would have been news of him having developed a power to heal. There would also be some rather disturbing news about confrontations with the religious leadership. His cousins would have heard that he had been challenging the Pharisees and scribes – not a good thing and highly uncharacteristic of the good and gentle young man they had known growing up.

This would have been the prelude to Jesus coming home. His excessive preoccupation with the proclamation of the Kingdom of God and the crowds that were following him around would have caused them to think that perhaps his sojourn in the desert had caused him to go mad. His unbending idealism would have been at odds with the person they thought they knew.

It’s fairly clear how these two short verses came about. Have we not seen similar situations in our own lives? Have we not known people who went off on a retreat or perhaps made a Cursio weekend and had come back changed, significantly changed, not the same person? Did we think of them as fanatics or religious zealots? We now come back to our original question. If we took the Gospel completely to heart and lived it so diligently that every suggestion the Jesus made about how life was to be lived was followed completely, would our families think we had lost our minds? The answer might be yes. And if we did, would that be such a bad thing?

Conversion comes in stages to most. It is a process rather than an event. What is clear is that even a gradual change will be met with resistance. The attitudes and values of Christ are not welcome in many parts of our society and attempts will be made to silence those who shout too loudly.

Today our prayer is that we too might be thought of as being a bit mad, if it is Christ’s madness we proclaim.

Pax

[1] ALTRE
[2] The picture used today is “Communion of the Apostles” by Luca Signorelli, 1512
[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 re-publication is not authorized by USCCB and is for private use only.

Memorial of Saint Agnes

Virgin and Martyr

(Friday of the Second Week in Ordinary Time)

Alternate Proper for the Memorial of St. Agnes

Readings for Friday of the Second Week in Ordinary Time[1][2]

Readings from the Jerusalem Bible

Readings and Commentary:[3]

Reading 1: Hebrews 8:6-13

Brothers and sisters:
Now our high priest has obtained so much more excellent a ministry
as he is mediator of a better covenant,
enacted on better promises.

For if that first covenant had been faultless,
no place would have been sought for a second one.
But he finds fault with them and says:
Behold, the days are coming, says the Lord,
when I will conclude a new covenant with the house of
Israel and the house of Judah.
It will not be like the covenant I made with their fathers
the day I took them by the hand to lead
them forth from the land of Egypt;
for they did not stand by my covenant
and I ignored them, says the Lord.
But this is the covenant I will establish with the house of Israel
after those days, says the Lord:
I will put my laws in their minds
and I will write them upon their hearts.
I will be their God,
and they shall be my people.
And they shall not teach, each one his fellow citizen and kin, saying,
“Know the Lord,”
for all shall know me, from least to greatest.
For I will forgive their evildoing
and remember their sins no more.

When he speaks of a “new” covenant,
he declares the first one obsolete.
And what has become obsolete
and has grown old is close to disappearing.
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Commentary on Heb 8:6-13

In the prior verses (Hebrews 7:25—8:6) there was a reminder that Jesus came as the new covenant, replacing the covenant and promises of Moses. Here, Hebrews continues on this theme explaining why the new covenant forged by Jesus was required. In language taken from the Old Testament prophets (Jeremiah 31:31-34), the fact that a new covenant was needed showed the old one to be flawed.

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Responsorial Psalm: Psalm 85:8 and 10, 11-12, 13-14

R. (11a) Kindness and truth shall meet.

Show us, O LORD, your mercy,
and grant us your salvation.
Near indeed is his salvation to those who fear him,
glory dwelling in our land.
R. Kindness and truth shall meet.

Kindness and truth shall meet;
justice and peace shall kiss.
Truth shall spring out of the earth,
and justice shall look down from heaven.
R. Kindness and truth shall meet.

The LORD himself will give his benefits;
our land shall yield its increase.
Justice shall walk before him,
and salvation, along the way of his steps.
R. Kindness and truth shall meet.
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Commentary on Ps 85:8 and 10, 11-12, 13-14

Psalm 85 is intended as a “… national lament” a plea of the people, “reminding God of past favors and forgiveness and begging for forgiveness and grace. A speaker represents the people who wait humbly with open hearts: God will be active on their behalf. The situation suggests the conditions of Judea during the early postexilic period, the fifth century B.C.; the thoughts are similar to those of postexilic prophets (Haggai 1:5-11; 2:6-9).”[4] This selection begins as a plea for mercy and salvation. It continues in expectation of God’s saving justice.

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Gospel: Mark 3:13-19

Jesus went up the mountain and summoned those whom he wanted
and they came to him.
He appointed Twelve, whom he also named Apostles,
that they might be with him
and he might send them forth to preach
and to have authority to drive out demons:
He appointed the Twelve:
Simon, whom he named Peter;
James, son of Zebedee,
and John the brother of James, whom he named Boanerges,
that is, sons of thunder;
Andrew, Philip, Bartholomew,
Matthew, Thomas, James the son of Alphaeus;
Thaddeus, Simon the Cananean,
and Judas Iscariot who betrayed him.
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Commentary on Mk 3:13-19

The setting for this event is placed on a “mountain” depicting the solemnity of the occasion as is done in other places in St. Mark’s Gospel (see also Mark 6:46; 9:2-8; 13:3).. Having called certain people to himself (unlike St. Matthew in which the group is assumed to have been known - Matthew 10:1-15), Mark’s Gospel now names the apostles. He also defines the faculties that Jesus gives them – essentially giving them purpose;”… that they might be with him and he might send them forth to preach and to have authority to drive out demons.”

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Reflection:

First we hear from the Letter to the Hebrews why Christ’s coming was so necessary; that the old covenants were flawed and the salvation of the people was incomplete. We are told that in order for the Prophets testimony to be fulfilled a new covenant must be forged that the forgiveness of God might be realized. Jesus not only made the promise that fulfilled Jeremiah’s oracle, he was also the sacrifice that sealed it according to Mosaic Law.

It was necessary, since the Lord himself was preordained to be that sacrifice that he must leave the treasury of his teaching with persons of faith. He selected the Twelve to accomplish this task. He even selected his betrayer as part of this group of students, friends, and heirs to his authority.

This event is of extreme importance to us since it is through this selection of the Twelve that the Apostles were consecrated to the great work that continues to this day – the propagation of the faith, the teaching of the whole world. It was necessary for Jesus to do as he did. There would be no other way the faith could spread since God made his creation, endowing the human race with free will. He would not make us a race of slaves, forcing faith and adoration for him who created all things upon his cherished people. Instead, his Son selected twelve, very human disciples. He gave them from his own power, the authority to cast out demons to refute the evil one who would bar the Kingdom of God on earth from coming forth.

One in particular, Peter - the one Jesus chose is the leader of this group, in his turn and when his formation was completed, having been tested, failed, and empowered with the Holy Spirit, passed on his task and authority to his own successors. Since that time the papacy has been handed down. And with that transmission of faith, the faith has been handed down to us, the adoption that makes us co-heirs with the twelve.

Today we pray that our own call might be clearly heard and that we might find the strength to express God’s love in a way worthy of that call. We thank God for this eloquent reminder that we too are called and we too are sent.

Pax

[1] ALTRE
[2] The picture used today is “The Last Supper” (detail) by Jacopo Bassano, c. 1546
[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 re-publication is not authorized by USCCB and is for private use only.
[4] See NAB footnote on Psalm 85

Thursday of the Second Week in Ordinary Time

Saint Fabian, Pope, Martyr
Saint Sebastian, Martyr

Alternate Proper for the Memorial of St. Fabian

Alternate Proper for the Memorial of St. Sebastian

Readings for Thursday of the Second Week in Ordinary Time[1][2]

Readings from the Jerusalem Bible

Readings and Commentary:[3]

Reading 1: Hebrews 7:25—8:6

Jesus is always able to save those who approach God through him,
since he lives forever to make intercession for them.

It was fitting that we should have such a high priest:
holy, innocent, undefiled, separated from sinners,
higher than the heavens.
He has no need, as did the high priests,
to offer sacrifice day after day,
first for his own sins and then for those of the people;
he did that once for all when he offered himself.
For the law appoints men subject to weakness to be high priests,
but the word of the oath, which was taken after the law,
appoints a son, who has been made perfect forever.

The main point of what has been said is this:
we have such a high priest,
who has taken his seat at the right hand of the throne
of the Majesty in heaven, a minister of the sanctuary
and of the true tabernacle that the Lord, not man, set up.
Now every high priest is appointed to offer gifts and sacrifices;
thus the necessity for this one also to have something to offer.
If then he were on earth, he would not be a priest,
since there are those who offer gifts according to the law.
They worship in a copy and shadow of the heavenly sanctuary,
as Moses was warned when he was about to erect the tabernacle.
For God says, “See that you make everything
according to the pattern shown you on the mountain.”
Now he has obtained so much more excellent a ministry
as he is mediator of a better covenant,
enacted on better promises.
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Commentary on Heb 7:25—8:6

We hear a summation of the comparison between the Hebrew faith, embodied in its priesthood and faith in Jesus. The Lord has approached us as our intercessor and he represents a new covenant and a new promise, superseding the covenant and promise of Moses.

The author establishes a number of theological points in making this comparison. First Jesus is the eternal intercessor, not simply a newer version of the Hebrew High Priest. The Lord’s absolute purity (“…holy, innocent, undefiled, separated from sinners, higher than the heavens”) provides graces beyond anything previously experienced by mankind. Jesus’ High Priesthood has no need of sacrifices since he, himself was the sacrifice of atonement for all.

The final section from the eighth chapter describes the ultimate difference between the leadership of the Hebrew people and the Christ, the Eternal High Priest of the Christian. The author describes the celestial throne, of which the earthly tabernacle in the Temple is but a “copy and shadow”. The worship offered there, a parody only of the efficacious sacrifice of Christ; the old covenant contrasted with the new.

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Responsorial Psalm: Psalm 40:7-8a, 8b-9, 10, 17

R. (8a and 9a) Here am I, Lord; I come to do your will.

Sacrifice or oblation you wished not,
but ears open to obedience you gave me.
Burnt offerings or sin-offerings you sought not;
then said I, “Behold I come.”
R. Here am I, Lord; I come to do your will.

“In the written scroll it is prescribed for me,
To do your will, O my God, is my delight,
and your law is within my heart!”
R. Here am I, Lord; I come to do your will.

I announced your justice in the vast assembly;
I did not restrain my lips, as you, O LORD, know.
R. Here am I, Lord; I come to do your will.

May all who seek you
exult and be glad in you,
And may those who love your salvation
say ever, “The LORD be glorified.”
R. Here am I, Lord; I come to do your will.
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Commentary on Ps 40:7-8a, 8b-9, 10, 17

While Psalm 40 is a song of thanksgiving, it is also combined with a lament. The initial waiting is satisfied by favor shown by God to one who is faithful in service to Him. Praise and thanksgiving are given to God whose justice is applied to all.

Supporting the new covenant, the psalm selection tells us that the animal sacrifices and sin offerings of the Hebrews are not what the Lord wants – he would rather have a humble and contrite heart.

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Gospel: Mark 3:7-12

Jesus withdrew toward the sea with his disciples.
A large number of people followed from Galilee and from Judea.
Hearing what he was doing,
a large number of people came to him also from Jerusalem,
from Idumea, from beyond the Jordan,
and from the neighborhood of Tyre and Sidon.
He told his disciples to have a boat ready for him because of the crowd,
so that they would not crush him.
He had cured many and, as a result, those who had diseases
were pressing upon him to touch him.
And whenever unclean spirits saw him they would fall down before him
and shout, “You are the Son of God.”
He warned them sternly not to make him known.
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Commentary on Mk 3:7-12

This selection from St. Mark’s Gospel marks a transition from Jesus ministering to the people on his own and his teachings to the disciples. Here the Gospel provides a summary of the activities of Jesus whose healing ministry has caused a great crowd to follow him. It is interesting that the recognition of his true nature comes from those sent by the evil one.

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Homily:

We pause to consider those who have either lost faith in Christ or who have rejected God out of ignorance. We consider what they are denying themselves. We believe that Jesus, as the Gospel passage from St. Mark has just told us, came to heal us; heal any who could touch him. Those of his own time pressed in on him to a point where he actually had to have a boat standing ready to rescue him if necessary. God incarnate walked among them and it was only through that mystical joining of deity and humanity that salvation was accomplished.

Those who have heard this story and will not believe it or call it myth have taken a path to death. They are of the same mind as those who believe that modern medicine is unnecessary and refuse treatment of any kind, when even the untrained eye can see that pain and suffering could easily be relieved. They do not know the gift that has been refused.

Many of the people whom we encounter that do not accept the healing hand of savior have consciously done so. They have heard the word and rejected it. Other’s, however, were never truly invited to partake of the Christ who offers healing and peace. They come from family traditions that never exposed the child to the positive model of a loving Christ. It is to these especially that we should be reaching out.

And how, we might ask, can this be done. We do not know who these people are, we do not fell it is within our ability to go from person to person asking “Do you know that Jesus came to heal our brokenness?” While that is certainly a direct way of finding and inviting those who are ready to crowd in on the Lord, it may be uncomfortable. What our duty requires is that we provide an example to all we meet. Our own love, compassion and peace will motivate many to ask – “What makes you so calm?” or “You are always so nice, what is your secret?” “Secret”, yes they think it is some self-help program or even a drug like prozac. It is at these times we turn our tongues over to the Holy Spirit and explain and invite. Would we not do the same for a person who was ill or crippled and we had the ability to bring them to help?

Today’s message is pretty simple (difficult but simple). In order to continue the mission handed down to us; to bring healing to those in pain, all we need to do is provide a witness in the world. If we follow the dictates of our faith – others will see and ask. May God give us the strength and wisdom to provide that witness.

Pax

[1] ALTRE
[2] The picture used today is “Jesus Performs Miracles” by Giusto de' Menabuoi, 1376-78
[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 re-publication is not authorized by USCCB and is for private use only.

Wednesday of the Second Week in Ordinary Time

Readings for Wednesday of the Second Week in Ordinary Time[1][2]

Readings from the Jerusalem Bible

Readings and Commentary:[3]

Reading 1: Hebrews 7:1-3, 15-17

Melchizedek, king of Salem and priest of God Most High,
met Abraham as he returned from his defeat of the kings
and blessed him.
And Abraham apportioned to him a tenth of everything.
His name first means righteous king,
and he was also “king of Salem,” that is, king of peace.
Without father, mother, or ancestry,
without beginning of days or end of life,
thus made to resemble the Son of God, he remains a priest forever.

It is even more obvious if another priest is raised up
after the likeness of Melchizedek, who has become so,
not by a law expressed in a commandment concerning physical descent
but by the power of a life that cannot be destroyed.
For it is testified:You are a priest forever according to the order of Melchizedek.

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Commentary on Heb 7:1-3, 15-17

This selection uses two sets of verses from the 7th chapter of Hebrews. The first set, verses 1-3 describes the appointment by Abraham of Melchizedek as High Priest (see Genesis 14:17-20). The significance of the “High Priest” is emphasized by a description of the meaning of his name; “righteous king” and “king of peace”. “Since Genesis gives no information on the parentage or the death of Melchizedek, he is seen here as a type of Christ, representing a priesthood that is unique and eternal “[4]

The second set of verses, 15-17 references Jesus’ coming and how his authority comes, not from appointment or lineage like the levitical priesthood, but rather from his immortal existence. In doing so and fulfilling the immortal priesthood of Psalm 110: 4 (below), Jesus supersedes both the law and the contemporary Hebrew understanding of High Priest.

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Responsorial Psalm: Psalm 110:1, 2, 3, 4

R. (4b) You are a priest for ever, in the line of Melchizedek.

The LORD said to my Lord: “Sit at my right hand
till I make your enemies your footstool.”
R. You are a priest for ever, in the line of Melchizedek.

The scepter of your power the LORD will stretch forth from Zion:
“Rule in the midst of your enemies.”
R. You are a priest for ever, in the line of Melchizedek.

“Yours is princely power in the day of your birth, in holy splendor;
before the daystar, like the dew, I have begotten you.”
R. You are a priest for ever, in the line of Melchizedek.

The LORD has sworn, and he will not repent:
“You are a priest forever, according to the order of Melchizedek.”
R. You are a priest for ever, in the line of Melchizedek.
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Commentary on Ps 110:1, 2, 3, 4

We are given the reference point used in the Hebrews 5:1-10. The psalmist, David, reflects upon the call to service of the people. The final verse specifically mentions the High Priest Melchizedek. Melchizedek was the ancient king of Salem (Jerusalem) who blessed Abraham (Genesis 14:18-20); like other kings of the time he performed priestly functions.

Psalm 110 thanks God for earthly authority, recognizing that it is only through His strength that authority is exercised. Using Melchizedek as an arch example, he was a secular king in the time of Abraham who ruled on the spiritual side as well. Though he was not of the Hebrew race, he was none the less chosen by God to be priest not of the line of Aaron. Since the ancient text refer neither to his lineage nor his death, his office is seen as eternal (“You are a priest forever…”)

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Gospel: Mark 3:1-6

Jesus entered the synagogue.
There was a man there who had a withered hand.
They watched Jesus closely
to see if he would cure him on the sabbath
so that they might accuse him.
He said to the man with the withered hand,
“Come up here before us.”
Then he said to the Pharisees,
“Is it lawful to do good on the sabbath rather than to do evil,
to save life rather than to destroy it?”
But they remained silent.
Looking around at them with anger
and grieved at their hardness of heart,
Jesus said to the man, “Stretch out your hand.”
He stretched it out and his hand was restored.
The Pharisees went out and immediately took counsel

with the Herodians against him to put him to death.

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Commentary on Mk 3:1-6

Mark’s Gospel today again shows us a picture of Jesus in contention with the scribes and Pharisees. This time they use bate; a man with an affliction is apparently used to trap Jesus into doing something that by Pharisaic Law was considered “labor”. Jesus tries to show them the flaw in their logic with a question; “Is it lawful to do good on the sabbath rather than to do evil, to save life rather than to destroy it?” But they will not respond because the answer is obvious. With his opponents reduced to silence, the cures the man (see also John 5:17-18). Their attempt foiled, they run to the minions of King Herod to continue their plotting.

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Reflection:

See the lesson Jesus teaches in St. Mark’s Gospel. The Lord comes to the synagogue to both participate in worship and to teach. Those who have nervously watched him with suspicion (“Is he a prophet – a holy man?”) have seen a weakness. This man cannot turn his back on suffering people and he has reportedly healed people on the sabbath before. So they devise a trap. While he is in the synagogue – on sabbath, they bring him a man with a withered hand. We can only imagine the human emotions that must have played through the Lord’s mind when they trotted out this poor dupe.

Jesus easily saw the trap. Being the consummate interpreter of human motivation, he would have noted the cliquish group with their large Phylacteries and long Tassels, clear marks of the Pharisees. He would have noted their hushed whispers as the deformed man came forward and have instantly understood their motives. He turned to them, perhaps sternly and asked them a fundamental question; “’Is it lawful to do good on the sabbath rather than to do evil, to save life rather than to destroy it?’” They would were caught in their own trap. How could they deny that it was lawful to do good? How could they argue that to save life was unlawful? They could say nothing.

Seeing the effect of his words, the Lord would turn once more to the poor man who carried an affliction these same Pharisees had told him was a punishment from God. Because of the attitudes and pronouncements of these same men, the man with a withered hand not only carried a physical disability but also endured the constant stigma of being under God’s punishment. The Lord, with a word “Stretch out your hand” gave the man his life.

We see in the petty attitudes of the Pharisees the trap we can also fall into if we are not careful. We, in the Catholic Church, have the most disciplined requirements for living our faith. We are required to remain in a constant state of grace so that we are eligible to receive the Body of Christ. We require attendance at Mass on Sundays and on holy days of obligation and rest from servile labor; confession of our sins at least once a year; reception the sacrament of the Eucharist at least during the Easter season. We are required to observe the days of fasting and abstinence established by the Church and help to provide for the needs of the Church.

These precepts are the minimum requirements of our faith. Yet; faced with the needs of the Great Commandment, even these are placed in perspective. The precepts are the discipline we offer as service to the Lord; loving God and neighbor are the outward signs that we know what these acts of devotion mean.

Jesus sends us a message through St. Mark today. We are called to be a holy and sanctified people who not only follow the Laws of the Church but follow its spirit as well. We pray for the strength and discipline to do both.

Pax

[1] ALTRE
[2] The picture used today is “Study of Hands” by Leonardo da Vinci, 1474
[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 re-publication is not authorized by USCCB and is for private use only.
[4] See NAB footnote on Hebrews 7: 1-3

Tuesday of the Second Week in Ordinary Time

Readings for Tuesday of the Second Week in Ordinary Time[1][2]

Readings from the Jerusalem Bible

Readings and Commentary:[3]

Reading 1: Hebrews 6:10-20

Brothers and sisters:
God is not unjust so as to overlook your work
and the love you have demonstrated for his name
by having served and continuing to serve the holy ones.
We earnestly desire each of you to demonstrate the same eagerness
for the fulfillment of hope until the end,
so that you may not become sluggish, but imitators of those who,
through faith and patience, are inheriting the promises.

When God made the promise to Abraham,
since he had no one greater by whom to swear, he swore by himself,
and said, I will indeed bless you and multiply you.
And so, after patient waiting, Abraham obtained the promise.
Now, men swear by someone greater than themselves;
for them an oath serves as a guarantee
and puts an end to all argument.
So when God wanted to give the heirs of his promise
an even clearer demonstration of the immutability of his purpose,
he intervened with an oath,
so that by two immutable things,
in which it was impossible for God to lie,
we who have taken refuge might be strongly encouraged
to hold fast to the hope that lies before us.
This we have as an anchor of the soul,
sure and firm, which reaches into the interior behind the veil,
where Jesus has entered on our behalf as forerunner,
becoming high priest forever
according to the order of Melchizedek.
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Commentary on Heb 6:10-20

This selection from Hebrews enjoins the faithful to remain steadfast in faith even though they may grow weary. The author uses the example of the Old Testament forefathers (“…those who, through faith and patience, are inheriting the promises.”) The example of God’s promise to Abraham is used. “I swear by myself," (from Genesis 22:16) “’I will indeed bless you and multiply’ you “was the basis for the hope of all Abraham's descendants. Abraham, the author explains has, through his patience achieved the promise of salvation (“And so, after patient waiting, Abraham obtained the promise.”).

The passage continues with reference to the Hebrew practice of the swearing of oaths as a means of concluding an inalterable promise. God, the author continues, entered into a covenant (unbreakable – “…so that by two immutable things” the promise and the oath, both made by God.") with his heirs (those adopted in baptism) and through it promised salvation. It is this covenant, sealed by Christ’s sacrifice that is the foundation of faith and the hope of all Christians.

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Responsorial Psalm: Psalm 111:1-2, 4-5, 9 and 10c

R. (5) The Lord will remember his covenant for ever.
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.

He has won renown for his wondrous deeds;
gracious and merciful is the LORD.
He has given food to those who fear him;
he will forever be mindful of his covenant.
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.
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Commentary on Ps 111:1-2, 4-5, 9 and 10c

The Psalm of praise remembers the covenant with Abraham, supporting the first reading from Hebrews. We are reminded that God has given us all things and we should be thankful.

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Gospel: Mark 2:23-28

As Jesus was passing through a field of grain on the sabbath,
his disciples began to make a path while picking the heads of grain.
At this the Pharisees said to him,
“Look, why are they doing what is unlawful on the sabbath?”
He said to them,
“Have you never read what David did
when he was in need and he and his companions were hungry?
How he went into the house of God when Abiathar was high priest
and ate the bread of offering that only the priests could lawfully eat,
and shared it with his companions?”
Then he said to them,
“The sabbath was made for man, not man for the sabbath.
That is why the Son of Man is lord even of the sabbath.”
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Commentary on Mk 2:23-28

In this passage from St. Mark’s Gospel the Lord has another conflict with the Pharisees over laws they have implemented. In this case the laws are about doing no work on the Sabbath. The disciples of Jesus were hungry and as a result gathered and ate grain on the Sabbath. Strictly speaking this was labor (Leviticus 24:9) and that is what the Pharisees were objecting to.

Jesus responded by reminding them (the Pharisees) about a story form the first book of Samuel (1 Samuel 21:2-7) in which restrictions not included in Mosaic Law but established by men were relaxed at need. The example can be seen as a link between Jesus’ own genealogy (coming from the line of David) and the mission as Savior, the Anointed One, the Messiah. It also teaches a more pragmatic lesson about the Sabbath being created for man and not as the rules of Pharisaic law had restricted it.

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Reflection:

The Gospel draws a line in the sand for us today. It is one of those actions of faith that is frequently being challenged from one side or the other. Jesus is once more confronted by the Pharisees over something that he allows his disciples to do that is in conflict with their rules. We must understand that Pharisaic Law had literally hundreds of rules (613 laws, 365 negative commands and 248 positive laws). There was great pride among them with regard to how closely they could follow all of them. It was a contest of sorts, to see how strictly they could be observed. The winner was the one who could still function as a person while following all of them.

There is an attraction to this kind of discipline. Some groups have always found the ability to truly express their love of God through this type of asceticism. A great example of this is some of the “Rules” for religious orders. The difference is that in religious orders, people voluntarily submit themselves to the rules as an expression of their devotion to God as opposed to what is happening in the Gospel. In the Gospel the Pharisees who have their set of rules governing what constitutes “labor” on the Sabbath have decided that picking grain, as Jesus’ disciples did, was a clear violation of those rules. Since Jesus was a Rabbi, a teacher, the Pharisees took him to task for his laxity.

The Lord’s response draws the line. He does not tell the Pharisees their rules are foolish; that they should not have such rules. Rather he tells them that they do not apply universally. He uses the example of the companions of David (the use of David’s companions is loaded with symbolic meaning as well but we will just look at the surface story). David’s companions had been consecrated to a task and because of that temple rules were suspended for them. Those familiar with the details of the story, as St. Mark’s original audience would have been, would have seen the Lord’s statement as a huge statement about who he was and what his mission was.

The message we take from this selection of scripture is that there is a need for discipline in our worship. God has seen fit to provide us with commandments which direct us and the Church, through her Magesterium has provided a framework in which those commandments are reinforced and followed. There is a point, however, when we must examine what we do and make sure that it is for God’s greater glory and not just out of habit or tradition. Our intention must be pure and not rationalized and we certainly should not judge others as the Pharisees did. The Lord teaches us love and compassion and this is the standard to which we are all called.

Pax


[1] ALTRE
[2] The picture today is “Melchizedek and Abraham” Artist and Date 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 re-publication is not authorized by USCCB and is for private use only.