Twenty-sixth Sunday in Ordinary Time

Catechism Links[1]

CCC 821, 1126, 1636: ecumenical dialogue

CCC 2445-2446, 2536, 2544-2446: the danger of immoderate riches

CCC 1852: jealousy

“Christ Blessing the Children”
by Lucas Cranach the Younger, 1540s

Readings for the Twenty-sixth Sunday in Ordinary Time[2][3]

Readings from the Jerusalem Bible

Readings and Commentary:[4]

Reading 1: Numbers 11:25-29

The LORD came down in the cloud and spoke to Moses.

Taking some of the spirit that was on Moses,

the LORD bestowed it on the seventy elders;

and as the spirit came to rest on them, they prophesied.

Now two men, one named Eldad and the other Medad,

were not in the gathering but had been left in the camp.

They too had been on the list, but had not gone out to the tent;

yet the spirit came to rest on them also,

and they prophesied in the camp.

So, when a young man quickly told Moses,

"Eldad and Medad are prophesying in the camp, "

Joshua, son of Nun, who from his youth had been Moses’aide, said,

"Moses, my lord, stop them."

But Moses answered him,

"Are you jealous for my sake?

Would that all the people of the LORD were prophets!

Would that the LORD might bestow his spirit on them all!"

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Commentary on Nm 11:25-29

This experience of God sending his spirit upon the seventy Hebrew Elders is set in the midst of the desert narratives.  The people have been fed with manna and now there was a demand for meat.  God imparts to the chosen seventy some of the prophetic charism of Moses.  This gift was not prophetic in terms of foreseeing the future but rather an enthusiasm or charismatic expression of faith in God seen elsewhere in the early Hebrew history and the Christian writings as well (see 1 Samuel 10:10-12; 1 Samuel 19:20-22 and Acts 2:6-11, 17; 19:6; 1 Corinthians 12-14).

Joshua’s loyalty to Moses causes him to challenge the charismatic exhortations of Eldad and Medad, seeing their spiritual awakening as an affront because they were not with the others, attending Moses, when the spirit came upon them.  Moses sees the hand of God upon them and in a prefigurement of Jesus actions in Mark 9:39, cautions him against jealousy in God’s work.

CCC: Nm 11:24-25 1541

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Responsorial Psalm: Psalm 19:8, 10, 12-13, 14

R. (9a) The precepts of the Lord give joy to the heart.

The law of the LORD is perfect,

refreshing the soul;

the decree of the LORD is trustworthy,

giving wisdom to the simple.

R. The precepts of the Lord give joy to the heart.

The fear of the LORD is pure,

enduring forever;

the ordinances of the LORD are true,

all of them just.

R. The precepts of the Lord give joy to the heart.

Though your servant is careful of them,

very diligent in keeping them,

Yet who can detect failings?

Cleanse me from my unknown faults!

R. The precepts of the Lord give joy to the heart.

From wanton sin especially, restrain your servant;

let it not rule over me.

Then shall I be blameless and innocent

of serious sin.

R. The precepts of the Lord give joy to the heart.

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Commentary on Ps 19:8, 10, 12-13, 14

Psalm 19 is a hymn of praise. In this passage we give praise to God’s gift of the Law which guides us in our daily lives. The hymn also extols the virtue of obedience and steadfastness to the Law and its precepts.

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Reading II: James 5:1-6

Come now, you rich, weep and wail over your impending miseries.

Your wealth has rotted away, your clothes have become moth-eaten,

your gold and silver have corroded,

and that corrosion will be a testimony against you;

it will devour your flesh like a fire.

You have stored up treasure for the last days.

Behold, the wages you withheld from the workers

who harvested your fields are crying aloud;

and the cries of the harvesters

have reached the ears of the Lord of hosts.

You have lived on earth in luxury and pleasure;

you have fattened your hearts for the day of slaughter.

You have condemned;

you have murdered the righteous one;

he offers you no resistance.

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Commentary on Jas 5:1-6

St. James reminds his audience of the importance of building up spiritual riches rather than secular wealth.  This passage could be a commentary on the parable of Lazarus and the Rich Man (see Luke 16:19-31).  The transitory nature of wealth is decried (“…Your wealth has rotted away, your clothes have become moth-eaten, your gold and silver have corroded”) and God’s coming justice for the poor is predicted (“…the cries of the harvesters have reached the ears of the Lord of hosts.”)

CCC: Jas 5:1-6 2445; Jas 5:4 1867, 2409, 2434

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Gospel: Mark 9:38-43, 45, 47-48

At that time, John said to Jesus,

"Teacher, we saw someone driving out demons in your name,

and we tried to prevent him because he does not follow us."

Jesus replied, "Do not prevent him.

There is no one who performs a mighty deed in my name

who can at the same time speak ill of me.

For whoever is not against us is for us.

Anyone who gives you a cup of water to drink

because you belong to Christ,

amen, I say to you, will surely not lose his reward.

"Whoever causes one of these little ones who believe in me to sin,

it would be better for him if a great millstone

were put around his neck

and he were thrown into the sea.

If your hand causes you to sin, cut it off.

It is better for you to enter into life maimed

than with two hands to go into Gehenna,

into the unquenchable fire.

And if your foot causes you to sin, cut if off.

It is better for you to enter into life crippled

than with two feet to be thrown into Gehenna.

And if your eye causes you to sin, pluck it out.

Better for you to enter into the kingdom of God with one eye

than with two eyes to be thrown into Gehenna,

where 'their worm does not die, and the fire is not quenched.'"

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Commentary on Mk 9:38-43, 45, 47-48

This section from St. Mark’s Gospel provides an important attitude in Jesus’ teaching. He warns the disciples about jealousy and intolerance toward others who use the Lord’s name but are not traveling with them. “For whoever is not against us is for us.” The Lord finishes his warning saying that those who call people to faith in him, even if they do not walk with the disciples are friends.  He then speaks of those who would lead the people away from him.  He uses the “Little Child” as a symbol of the weak in spirit and the poor. Those that lead them astray, or who are tempted to do so, should resist such temptation at any price or they will find an eternal punishment waiting for them.

CCC: Mk 9:43-48 1034

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Reflection:

What is there about God that causes people to think that they can “posses” him exclusively?  On the surface, that seems to be what is taking place in the book of Numbers with Joshua and with the disciples in the Gospel of St. Mark.

In Moses’ case, God has called seventy elders to receive what certainly looks like the Holy Spirit (although we cannot make that leap because that gift was not bestowed until the Son of God left it as the new advocate at Pentecost).  We are told that God took “…some of the spirit that was on Moses, the LORD bestowed it on the seventy elders” [5].  The issue arises because all seventy are not present; Eldad and Medad had remained in camp instead of coming to the gathering called by Moses.  We are told that even though they were not with the others, the spirit came upon them as well and they began to proclaim God’s presence and mercy in the camp.

Seeing this (or hearing about it) Moses’ young apprentice Joshua becomes indignant and asks (demands) that Moses stop them.  Since they were not with Moses when God acted, Joshua either thinks they are not influenced by the same event or that they may challenge Moses for spiritual leadership of the people.  Regardless of his thoughts or motives; Moses, great Prophet of God, laments that all the people did not receive the same spirit; wishing that all Hebrews would receive the call to prophesy in the same way.

In St. Mark’s Gospel we find Jesus instructing the disciples who had just come to him asking who would be greatest when the Lord assumed his kingly mantle.  Jesus sees a pecking order developing among his closest friends and immediately rebukes them.  No sooner has he corrected their attitudes on this score than they come to him jealously complaining that someone else (outside the chosen group) was using his name to drive out demonic spirits. This was probably a very sore point for them as, at this juncture in the Gospel, they had just encountered a demonic spirit they could not exorcise (Mark 9:20-30) and Jesus had to take them aside telling them “This kind can only come out through prayer." 

This attitude of jealousy and petty rivalry must have been upsetting to the Lord who was faced with bringing the whole world to understand the love of God and the salvation that could only come through his Only Son.  He tells them (probably with a tinge of disappointment) that anyone who helps the cause, doing good works in the name of Jesus must be seen as an ally not as competition.

These two examples are received with great difficulty among those called to do God’s work.  We see it among individuals possessively competing for leadership of ministerial programs.  We see it among groups, jealous of the success of other groups seeking the same goals; be those goals in missionary work, charity, or even vocations to religious life.  We leave it to you to site specific examples, but the underlying problem is the all too human desire for power over others by a person or group. It is not restricted to the Catholic Church or even Christian denominations.  However, it is most inappropriate in those organizations; all of whom profess to be doing Christ’s work on earth.

Today we call out in prayer to all Christians to look with the eyes of Christ at the attitudes and interactions they have with others.  Hold those attitudes up to the light of today’s Gospel and see if Christ’s words “whoever is not against us is for us” rings in our ears.  Today, the Lord calls out for Christian unity.

Pax

In other years on this date: Memorial of Saint Vincent De Paul, Priest

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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] S.S Commemoratio

[3] The picture is “Christ Blessing the Children” by Lucas Cranach the Younger, 1540s

[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 re-publication is not authorized by USCCB and is for private use only.

[5] Note – in this translation, the use of upper case fonts for LORD and GOD indicates the actual reference to God was made in the un-translated texts (e.g. Yahweh, El, or Elohim).  

Saturday of the Twenty-fifth Week in Ordinary Time

(Optional Memorial for Saints Cosmas and Damian, Martyrs)

(Optional Memorial of the Blessed Virgin Mary)

Alternate Proper for the Memorial of Sts. Cosmas and Damian

On Saturdays in Ordinary Time when there is no obligatory memorial, an optional memorial of the Blessed Virgin Mary is allowed.[1]  Mass texts may be taken from the Common of the Blessed Virgin Mary, from a Votive Mass, or from the special collection of Masses for the Blessed Virgin Mary.

“Saint John the Evangelist's
Vision of Jerusalem”
by Alonso Cano, 1636-37

Readings for Saturday of the Twenty-fifth Week in Ordinary Time [2][3]

Readings from the Jerusalem Bible

Readings and Commentary:[4]

Reading 1: Zechariah 2:5-9, 14-15a

I, Zechariah, raised my eyes and looked:

there was a man with a measuring line in his hand.

I asked, “Where are you going?”

He answered, “To measure Jerusalem,

to see how great is its width and how great its length.”

Then the angel who spoke with me advanced,

and another angel came out to meet him and said to him,

“Run, tell this to that young man:

People will live in Jerusalem as though in open country,

because of the multitude of men and beasts in her midst.

But I will be for her an encircling wall of fire, says the LORD,

and I will be the glory in her midst.”

Sing and rejoice, O daughter Zion!

See, I am coming to dwell among you, says the LORD.

Many nations shall join themselves to the LORD on that day,

and they shall be his people and he will dwell among you.

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Commentary on Zec 2:5-9, 14-15a

This first selection from the Book of the Prophet Zechariah is the third vision the prophet has described.  The vision requires and angel to measure the expanse of the New Jerusalem, God’s heavenly Kingdom (see also Ezekiel 40:2-3 and 41:13). In the broader sense, it predicts the coming of the Messiah providing a rather unique glimpse at the messianic expectation – He comes to unify and bring security to the faithful. This passage also demonstrates the “true man, true God” essence of the Lord by saying “I am coming to dwell among you.”

CCC: Zec 2:14 722

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Responsorial Psalm: Jeremiah 31:10, 11-12ab, 13

R. (see 10d) The Lord will guard us as a shepherd guards his flock.

Hear the word of the LORD, O nations,

proclaim it on distant isles, and say:

He who scattered Israel, now gathers them together,

he guards them as a shepherd guards his flock.

R. The Lord will guard us as a shepherd guards his flock.

The LORD shall ransom Jacob,

he shall redeem him from the hand of his conqueror.

Shouting, they shall mount the heights of Zion,

they shall come streaming to the LORD’s blessings.

R. The Lord will guard us as a shepherd guards his flock.

Then the virgins shall make merry and dance,

and young men and old as well.

I will turn their mourning into joy,

I will console and gladden them after their sorrows.

R. The Lord will guard us as a shepherd guards his flock.

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Commentary on Jer 31:10, 11-12ab, 13

The song from Jeremiah recalls the Diaspora, the exile of the Hebrews. In these strophes, the prophet sees the salvific work of God who shepherds his people as they return from exile in the “New Exodus” and the reunification of the people. He prophesies their return to the land from which they had been driven; giving praise to God for his mercy.

CCC: Jer 31 1611

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Gospel: Luke 9:43b-45

While they were all amazed at his every deed,

Jesus said to his disciples,

“Pay attention to what I am telling you.

The Son of Man is to be handed over to men.”

But they did not understand this saying;

its meaning was hidden from them

so that they should not understand it,

and they were afraid to ask him about this saying.

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Commentary on Lk 9:43b-45

Jesus begins this second announcement of his coming passion using language that would have evoked a sense of the holy as his words (literally; “lay these words within your ears.”) would be reminiscent of Exodus 17:14b.  “…meaning; Think seriously about what you have seen and heard, for my life is moving determinately to a violent death.  handed over: From Isaiah 53: 12 (LXX) the fourth song of the suffering servant.”[5]  The fact that the disciples “…should not understand it” was not seen as a defect of belief on their part, but rather as necessary (not yet time) in the plan of revelation.

CCC: Lk 9:45 554

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Reflection:

The Gospel proclaimed today is set shortly after the miracle of the Transfiguration of the Lord.  Jesus has continued with his disciples toward Jerusalem and his great passion, curing the sick and preaching along the way.  As the disciples become more and more in awe of the Lord’s great majesty, he finds it necessary to remind them of what he has already told them – he is not to assume power and majesty in the earthly kingdom, his place is in the New Jerusalem (as described by the Prophet Zechariah in the first reading).

Even with the added emphasis “Pay attention to what I am telling you” they did not grasp what was unfolding.  The disciples were so completely taken aback that they were even afraid to ask him for an explanation.  But they would have to wait and face their fear in the Garden.

The spiritual frailty of the twelve painted in this excerpt from St. Luke’s Gospel gives us hope for ourselves.  How often have we been confronted by issues in our lives and said in prayer “Lord help me to know what to do!  I don’t understand what is happening and I can’t see the way.”  The disciples were in that place and we know that ultimately the love of God showed them their way.

Our great solace is that when we are confronted with a situation we do not understand, recalling the disciples’ similar challenge, we can be patient and have hope.  The Lord went to his passion for our salvation and his Holy Spirit is with us still, to help and guide us.  We pray today for the wisdom to hear that word and have hope.

Pax

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[1] General Norms for the Liturgical Year and the Calendar Miscellaneous Notes no. 5

[2] S.S Commemoratio

[3] The picture is “Saint John the Evangelist's Vision of Jerusalem” by Alonso Cano, 1636-37

[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 re-publication is not authorized by USCCB and is for private use only.

[5] See Jerome Biblical Commentary, Prentice Hall, Inc., © 1968, 44:92.

Friday of the Twenty-fifth Week in Ordinary Time

“Christ Praying in the Garden”
(detail)
by Marco Basaiti, C. 1510

Readings for Friday of the Twenty-fifth Week in Ordinary Time [1][2]

Readings from the Jerusalem Bible

Readings and Commentary:[3]

Reading 1: Haggai 1:15b-2:9

In the second year of King Darius,

on the twenty-first day of the seventh month,

the word of the LORD came through the prophet Haggai:

Tell this to the governor of Judah,

Zerubbabel, son of Shealtiel,

and to the high priest Joshua, son of Jehozadak,

and to the remnant of the people:

Who is left among you

that saw this house in its former glory?

And how do you see it now?

Does it not seem like nothing in your eyes?

But now take courage, Zerubbabel, says the LORD,

and take courage, Joshua, high priest, son of Jehozadak,

And take courage, all you people of the land,

says the LORD, and work!

For I am with you, says the LORD of hosts.

This is the pact that I made with you

when you came out of Egypt,

And my spirit continues in your midst;

do not fear!

For thus says the LORD of hosts:

One moment yet, a little while,

and I will shake the heavens and the earth,

the sea and the dry land.

I will shake all the nations,

and the treasures of all the nations will come in,

And I will fill this house with glory,

says the LORD of hosts.

Mine is the silver and mine the gold,

says the LORD of hosts.

Greater will be the future glory of this house

than the former, says the LORD of hosts;

And in this place I will give you peace,

says the LORD of hosts!

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Commentary on Haggai 1:15b-2:9

The Prophet Haggai continues his prophecy regarding the rebuilding of the Temple in Jerusalem with two additional statements.  First, the second building of the Temple should be even grander than that built originally by Solomon.  And second, that God is with them in this great work and will find the means to support it financially.

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Responsorial Psalm: Psalm 43:1, 2, 3, 4

R. (5) Hope in God; I will praise him, my savior and my God.

Do me justice, O God, and fight my fight

against a faithless people;

from the deceitful and impious man rescue me.

R. Hope in God; I will praise him, my savior and my God.

For you, O God, are my strength.

Why do you keep me so far away?

Why must I go about in mourning,

with the enemy oppressing me?

R. Hope in God; I will praise him, my savior and my God.

Send forth your light and your fidelity;

they shall lead me on

And bring me to your holy mountain,

to your dwelling place.

R. Hope in God; I will praise him, my savior and my God.

Then will I go in to the altar of God,

the God of my gladness and joy;

Then will I give you thanks upon the harp,

O God, my God!

R. Hope in God; I will praise him, my savior and my God.

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Commentary on Ps 43:1, 2, 3, 4

Psalm 43 is an individual lament.  We hear a tone in these strophes that supports the situation in which the Jews tasked with rebuilding the temple found themselves (Haggi 2:1-9) – facing resistance to the great work they were to complete.  The hope of God’s support is expressed in the final strophe.

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Gospel: Luke 9:18-22

Once when Jesus was praying in solitude,

and the disciples were with him,

he asked them, “Who do the crowds say that I am?”

They said in reply, “John the Baptist; others, Elijah;

still others, ‘One of the ancient prophets has arisen.’”

Then he said to them, “But who do you say that I am?”

Peter said in reply, “The Christ of God.”

He rebuked them and directed them not to tell this to anyone.

He said, “The Son of Man must suffer greatly

and be rejected by the elders, the chief priests, and the scribes,

and be killed and on the third day be raised.”

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Commentary on Lk 9:18-22

As is frequently the case in St. Luke’s Gospel, we find the Lord at prayer. When asked by the Lord about the attitude of the people, the disciples answer much like the councilors of Herod did in Luke 9:7-9 with identities of John the Baptist and Elijah. St. Peter answers for the group when asked about Jesus’ identity pronouncing him the Messiah. (see also commentary on Matthew 16:13-20)

CCC: Lk 9:18-20 2600

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Reflection:

There is a favorite question asked by teachers of Christology: “At what point in his life did Jesus know he was the Son of God?”  The answer to this question is, of course, not known.  Theological and scripture scholars can site dozens of examples to support positions that say he knew who he was from his earliest moments to those who say he was not fully aware until his crucifixion.

We pose this question today because of Jesus’ question to his disciples in the Gospel “Who do the crowds say that I am?”  We wonder if the Lord was curious or whether he wanted to see what the disciples would say.  Perhaps he was asking God in prayer who he was (“Father, I heard the voice at my baptism – you said "You are my beloved Son; with you I am well pleased." (Luke 3:22) Am I truly your son?”)  As true man, even Jesus must have had doubts at times.  We see them in the Garden when he also prayed "Father, if you are willing, take this cup away from me; still, not my will but yours be done." (Luke 22:42)

While it is good for us to consider questions like this because it helps us get a more complete image of the Lord, it is only good so far as it helps us understand who the Lord is in our own lives.  Ultimately we stand in the place of the disciples.  We are there with St. Peter and the others.  We see the Lord break from his commune with the Father, look at us and ask “Who do you say that I am?”  And when we answer as we are expected to – Jesus, Lord, you are the Only Begotten Son of the Living God.  He looks into our hearts to see what that means to us.  He sees if our lives are patterned on that belief or if we are just saying what we have been taught to say.

Today we pray that the question “Who do you say that I am?” is answered with our actions and words that others may see what we believe.  We pray that the Lord walks and talks through us so that others will see and believe as well.

Pax

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[1] S.S Commemoratio

[2] The picture is “Christ Praying in the Garden” (detail) by Marco Basaiti, C. 1510

[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.

Thursday of the Twenty-fifth Week in Ordinary Time

“The Feast of Herod” (detail)
by Pieter Pauwel Rubens, 1633

Readings for Thursday of the Twenty-fifth Week in Ordinary Time [1][2]

Readings from the Jerusalem Bible

Readings and Commentary:[3]

Reading 1: Haggai 1:1-8

On the first day of the sixth month in the second year of King Darius,

The word of the LORD came through the prophet Haggai

to the governor of Judah, Zerubbabel, son of Shealtiel,

and to the high priest Joshua, son of Jehozadak:

Thus says the LORD of hosts: 

This people says:

“The time has not yet come to rebuild the house of the LORD.”

(Then this word of the LORD came through Haggai, the prophet:)

Is it time for you to dwell in your own paneled houses,

while this house lies in ruins?

Now thus says the LORD of hosts:

Consider your ways!

You have sown much, but have brought in little;

you have eaten, but have not been satisfied;

You have drunk, but have not been exhilarated;

have clothed yourselves, but not been warmed;

And whoever earned wages

earned them for a bag with holes in it.

Thus says the LORD of hosts:

Consider your ways!

Go up into the hill country;

bring timber, and build the house

That I may take pleasure in it

and receive my glory, says the LORD.

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Commentary on Hg 1:1-8

The Prophet Haggai was the first of the Minor Prophets and a contemporary of Ezra.  It is suggested that he was either a priest or a cultic prophet heavily involved in temple worship. [4] Here the Prophet calls on the people to rebuild the Temple in Jerusalem that was destroyed by the Babylonians in 586 BC. This is his principle ministry and he sees that while the foundation for the new temple has been laid (Ezra 3:7-13), nothing further has been done (Ezra 4).  The exception apparently presented by the people of being too poor is rejected and he accuses them of sloth in this effort.   His strong message is: think of God before yourselves.

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Responsorial Psalm: Psalm 149:1b-2, 3-4, 5-6a and 9b

R. (see 4a) The Lord takes delight in his people.

Sing to the LORD a new song

of praise in the assembly of the faithful.

Let Israel be glad in their maker,

let the children of Zion rejoice in their king.

R. The Lord takes delight in his people.

Let them praise his name in the festive dance,

let them sing praise to him with timbrel and harp.

For the LORD loves his people,

and he adorns the lowly with victory.

R. The Lord takes delight in his people.

Let the faithful exult in glory;

let them sing for joy upon their couches;

Let the high praises of God be in their throats.

This is the glory of all his faithful. Alleluia.

R. The Lord takes delight in his people.

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Commentary on Ps 149:1b-2, 3-4, 5-6a and 9b

Psalm 149 is a communal song of praise, rejoicing in God’s kingship and inviting the faithful to celebrate his saving works. We rejoice because God brings victory to the lowly and hope to the oppressed. The psalmist calls to the faithful to give praise in the assembly of the people – to give witness to their faith publicly – communally; as God’s chosen ones.

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Gospel: Luke 9:7-9

Herod the tetrarch heard about all that was happening,

and he was greatly perplexed because some were saying,

“John has been raised from the dead”;

others were saying, “Elijah has appeared”;

still others, “One of the ancient prophets has arisen.”

But Herod said, “John I beheaded.

Who then is this about whom I hear such things?”

And he kept trying to see him.

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Commentary on Lk 9:7-9

This passage from St. Luke’s Gospel begins a section that assembles incidents from the life of the Lord.  In this introduction, King Herod asks the question “Who then is this about whom I hear such things?”  The proposed identities of Jesus coincide directly with the later report of the disciples to Jesus in Luke 9:18-19.  Confusion about Jesus’ identity will be clarified in the subsequent passages as his divinity is revealed.

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Reflection:

There are days at work, at school, or in the home when no matter how hard we work, we don’t feel like we’ve accomplished enough or perhaps done the “right things”.  There is an emptiness; a mild feeling of frustration that we can’t quite pull into focus.  It’s like the cherished recipe passed down from generation to generation but missing one ingredient.  It looks the same when finished but when eaten it’s not quite right – something is missing.

The prophet Haggi points this out to the people of Israel because they have been too focused on themselves.  They have been busy rebuilding their city after being returned to it after a long exile in Babylonia.  Haggi sees the temple foundation has been laid but no further work has been done and points out that no matter how hard the people work they will not feel prosperity, no matter how much they eat they will not be filled – there is a missing ingredient and that ingredient is the worship and praise of God.

In a similar way, King Herod must feel that, with the loss of St. John the Baptist, something is not quite right.  He questions his advisors regarding the identity of Jesus about whom he has heard.  That queasy feeling that God’s justice is coming for him is growing again and he needs to know why.  He has seen St. John’s head on a platter and knows Jesus is not the Baptist somehow returned from the dead – but who is it?  It’s the missing ingredient.

Back to our own sense that something is missing.  When we have those feelings, even if we believe we have done all we should have done in a given situation, it is likely that we have relied too heavily on our own efforts and not allowed the Lord to be present in our actions.  When we listen to our internal voice of faith, one cultivated in prayer, echoed in Sacred Scripture, and strengthened in the sacraments, we will feel complete.

Our prayer today is that all the ingredients are present and applied in the right order.  We pray that the Lord, through the Holy Spirit will support the work of our hands this day and bring us peace.

Pax

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[1] S.S Commemoratio

[2] The picture is “The Feast of Herod” (detail) by Pieter Pauwel Rubens, 1633

[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 Jerome Biblical Commentary, Prentice Hall, Inc., © 1968, pp.388, 6

Memorial of Saint Pius of Pietrelcina, Priest

“Padre Pio”
Photographer
and Date are Unknown

Suggested Alternate Readings for the Memorial of St. Pius of Pietrelcina

Readings for Wednesday of the Twenty-fifth Week in Ordinary Time [1][2]

Readings from the Jerusalem Bible

Readings and Commentary:[3]

Reading 1: Ezra 9:5-9

At the time of the evening sacrifice, I, Ezra, rose in my wretchedness,

and with cloak and mantle torn I fell on my knees,

stretching out my hands to the LORD, my God.

I said: “My God, I am too ashamed and confounded to raise my face to you,

O my God, for our wicked deeds are heaped up above our heads

and our guilt reaches up to heaven.

From the time of our fathers even to this day

great has been our guilt,

and for our wicked deeds we have been delivered up,

we and our kings and our priests,

to the will of the kings of foreign lands,

to the sword, to captivity, to pillage, and to disgrace,

as is the case today.

“And now, but a short time ago, mercy came to us from the LORD, our God,

who left us a remnant and gave us a stake in his holy place;

thus our God has brightened our eyes

and given us relief in our servitude.

For slaves we are, but in our servitude our God has not abandoned us;

rather, he has turned the good will

of the kings of Persia toward us.

Thus he has given us new life

to raise again the house of our God and restore its ruins,

and has granted us a fence in Judah and Jerusalem.”

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Commentary on Ezr 9:5-9

This passage from the Book of Ezra is a prayer of atonement lamenting the situation in Jerusalem. The prophet takes personal responsibility for the sin as he expresses the corporate guilt of all people for the sins of some of its membership. It recalls the unworthiness of the Jews in all of their sinful acts and praises the mercy of God who brought them back to Jerusalem and Judah.

CCC: Ezr 9:6-15 2585

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Responsorial Psalm: Tobit 13:2, 3-4a, 4befghn, 7-8

R. (1b) Blessed be God, who lives for ever.

He scourges and then has mercy;

he casts down to the depths of the nether world,

and he brings up from the great abyss.

No one can escape his hand.

R. Blessed be God, who lives for ever.

Praise him, you children of Israel, before the Gentiles,

for though he has scattered you among them,

he has shown you his greatness even there.

R. Blessed be God, who lives for ever.

So now consider what he has done for you,

and praise him with full voice.

Bless the Lord of righteousness,

and exalt the King of ages.

R. Blessed be God, who lives for ever.

In the land of my exile I praise him

and show his power and majesty to a sinful nation.

R. Blessed be God, who lives for ever.

Bless the Lord, all you his chosen ones,

and may all of you praise his majesty.

Celebrate days of gladness, and give him praise.

R. Blessed be God, who lives for ever.

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Commentary on Tb 13:2, 3-4a, 4befghn, 7-8

This psalm and response are taken from the Book of Tobit. It is the response to the Archangel Raphael’s instruction to give thanks to God for his blessings. It is a hymn of praise and thanksgiving to God for his help and salvation. It recalls the Diaspora and the Restoration of Israel.  Echoing the prayer of Ezra (Ezra 9:6), it recalls that it was through God’s mercy that these things were accomplished rather than the merit of a sinful people.

CCC: Tb 13:2 269

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Gospel: Luke 9:1-6

Jesus summoned the Twelve and gave them power and authority

over all demons and to cure diseases,

and he sent them to proclaim the Kingdom of God

and to heal the sick.

He said to them, “Take nothing for the journey,

neither walking stick, nor sack, nor food, nor money,

and let no one take a second tunic.

Whatever house you enter, stay there and leave from there.

And as for those who do not welcome you,

when you leave that town,

shake the dust from your feet in testimony against them.”

Then they set out and went from village to village

proclaiming the good news and curing diseases everywhere.

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Commentary on Lk 9:1-6

St. Luke’s description of the mission of the twelve is also recounted (with some differences) in Mark 6:7-13 and Matthew 10:1-9,11,14. Because of these differences (e.g. Matthew and Luke forbid a staff and sandals but Mark allows them, and assuming that St. Mark’s Gospel was closest to Jesus words, we can assume that Matthew and Luke were spiritualizing Jesus; instructions to a point. Similarly, “because of the necessity of shaking off foreign dust before entering the Jerusalem Temple and the prohibition against bringing profane money into the sacred precincts (John 2:14), the passage can be interpreted metaphorically: in all your undertakings, act as though you are standing in God’s presence; enter the home of each Christian as you would the Temple of God.”[4]

“Armed with the power and authority that Jesus himself has been displaying in the previous episodes, the Twelve are now sent out to continue the work that Jesus has been performing throughout his Galilean ministry:” They are to rely completely on the Lord, being part of the world but set apart from it.[5]

CCC: Lk 9:2 551

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Reflection:

Jesus summoned the Apostles (no longer just disciples) and gave them power and authority and sent them out.  That same “summoning and sending” has been taking place ever since the Lord handed the keys to the Kingdom of God to St. Peter.  We might ask; “Then why do all Christians not have the same authority the same power over diseases and evil spirits?  We are all summoned, we are all sent.”

That is actually a very good question.  Why can’t each of us heal with a word, cure with a touch?  The answer, we propose, can be likened to making a copy of a document.  Not like we do today by placing it into an electronic copier (in the old days a Xerox machine) or scanning it into a computer.  No it’s like making a copy the way the monks did sacred manuscripts in the middle ages.  Some of the copies turned out were works of art – accurate to the finest detail; exact replicas of the manuscript in its original form.  Others suffered small errors and those errors were copied by subsequent copyists etc.  We could go into great detail here comparing flaws in the paper used or the ink available.  The words could have been transliterated or changed.  The results, in many cases, caused meaning to be changed or lost.

The really good copies, those illuminated manuscripts, the real works of art are analogous to the Saints.  They captured most clearly the intent of Jesus when he summoned the twelve and sent them.  We see in them the authority that he passed on to the twelve, the authority we know was effective because later we will hear in the same Gospel how excited they were at their own success.

This mission is passed on to us.  Our ability to be effective in the work of the Apostles – now the broader work of the Holy Church, is limited by our understanding of Jesus and his will for us. Essentially, using the analogy above; how good is our internalized copy of the revealed Son of God? The more perfectly we understand the Lord; the more deeply we delve into his mind and heart, the more effective and powerful we can be in accomplishing the tasks he sets before all of us.

What limits us is our human nature; that which we cannot suppress in spite of our best intentions.  As we continue to seek the will of the Lord who calls and sends us, let us pray that God will also strengthen us with his Holy Spirit that we may more perfectly put on the mind of Christ, His Only Begotten Son.

Pax

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[1] S.S Commemoratio

[2] The picture is “Padre Pio” Photographer and Date are Unknown

[3] The readings are taken from the New American Bible with the exception of the Psalm and its response which were developed by the International Committee for English in Liturgy (ICEL).  This re-publication is not authorized by USCCB and is for private use only.

[4] See Jerome Biblical Commentary, Prentice Hall, Inc., © 1968, 44:84 pp.140

[5] See NAB footnote on Luke 9:1-6