Memorial of Saint Augustine, Bishop and Doctor of the Church

“St. Augustine in His Cell”
by Sandro Botticelli, 1490-94.

Proper for the Memorial of St. Augustine [1]

Biographical information about St. Augustine

Readings for Tuesday of the Twenty-first Week in Ordinary Time

Readings from the Jerusalem Bible [2]

Readings and Commentary:[3]

Reading 1: 2 Thessalonians 2:1-3a, 14-17

We ask you, brothers and sisters,

with regard to the coming of our Lord Jesus Christ

and our assembling with him,

not to be shaken out of your minds suddenly,

or to be alarmed either by a “spirit,” or by an oral statement,

or by a letter allegedly from us

to the effect that the day of the Lord is at hand.

Let no one deceive you in any way.

To this end he has also called you through our Gospel

to possess the glory of our Lord Jesus Christ.

Therefore, brothers and sisters, stand firm

and hold fast to the traditions that you were taught,

either by an oral statement or by a letter of ours.

May our Lord Jesus Christ himself and God our Father,

who has loved us and given us everlasting encouragement

and good hope through his grace,

encourage your hearts and strengthen them

in every good deed and word.

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Commentary on 2 Thes 2:1-3a, 14-17

Scholars believe a major purpose for St. Paul’s writing of the second letter to the Thessalonians, apparently only a few months after the first, was that another letter had surfaced, supposedly from St. Paul, that told the community the apocalypse was at hand. In this passage he acknowledges the existence of that forgery and tells the community to disregard the false teaching and to remain firm in their faith in Jesus as taught by him when he was with them, and in his first letter.

CCC: 2 Thes 2:3-12 673

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Responsorial Psalm: Psalm 96:10, 11-12, 13

R. (13b) The Lord comes to judge the earth.

Say among the nations: The Lord is king.

He has made the world firm, not to be moved;

he governs the peoples with equity.

R. The Lord comes to judge the earth.

Let the heavens be glad and the earth rejoice;

let the sea and what fills it resound;

let the plains be joyful and all that is in them!

Then shall all the trees of the forest exult.

R. The Lord comes to judge the earth.

Before the Lord, for he comes;

for he comes to rule the earth.

He shall rule the world with justice

and the peoples with his constancy.

R. The Lord comes to judge the earth.

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Commentary on Ps 96:10, 11-12, 13

Psalm 96 is a hymn of praise to the one true God. The psalmist invites all people to come to faith and believe in God who created all things, and is above all things. He exhorts the people to praise the Lord for his wondrous works of creation. The reason for this exhortation is that God will come to rule the earth with his justice. In this passage we see the forerunner of the understanding of the New Jerusalem – the Heavenly Kingdom.

“What does this justice and fidelity mean?  On the day of Judgment, he will gather his chosen ones to himself and send the rest away, he will place some to his right hand and others to his left.  It is only right and fair that those who show no mercy before the coming of the judge should not then hope for mercy from him.  Whereas those who struggle to be merciful towards others will be judged with mercy.” (St Augustine, Enarrationes in Psalmos, 95, 15) [4]

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Gospel: Matthew 23:23-26

Jesus said:

“Woe to you, scribes and Pharisees, you hypocrites.

You pay tithes of mint and dill and cumin,

and have neglected the weightier things of the law:

judgment and mercy and fidelity.

But these you should have done, without neglecting the others.

Blind guides, who strain out the gnat and swallow the camel!

“Woe to you, scribes and Pharisees, you hypocrites.

You cleanse the outside of cup and dish,

but inside they are full of plunder and self-indulgence.

Blind Pharisee, cleanse first the inside of the cup,

so that the outside also may be clean.”

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Commentary on Mt 23:23-26

This reading from Matthew continues the dialogue of the “seven woes.” In this selection we hear how the Pharisees have extended the law of tithing down to the smallest of crops, herbs. The implication is they are lost in the minutia of the Law, and have forgotten larger faith issues. The same reference is made when he says: “Blind guides, who strain out the gnat and swallow the camel!”

The final part of this section is concerned with “a metaphor illustrating a concern for appearances while inner purity is ignored.” [5] (See also Mark 7:4.) There is a strong reference here to the lack of self-control shown by these leaders.

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Reflection:

“But these you should have done, without neglecting the others.

Blind guides, who strain out the gnat and swallow the camel!”

Like so many little gems in scripture this one lesson is offered today.  It is a reminder that we must not become so focused on one element of our faith that we lose sight of the need for a holistic view.

In 1984, Joseph Cardinal Bernardin published a document on “A Consistent Ethic of Life.”  He referred to this ethic as a “seamless garment” in biblical reference to Jesus “seamless garment” for which the guards cast lots at his crucifixion (see Psalm 22:19 and Matthew 27:35).  Putting it simply, the Cardinal stated that for us to authentically follow the teaching of the Church on the dignity of human life, we must support life’s dignity at all stages, and under all circumstances. 

A short time later (almost 30 years now), at a fairly conservative parish, I delivered a pro-life homily, in which I summarized the Cardinal’s teaching.  In that homily, I said that, if one is pro-life and opposed to abortion, one must also be pro-life and reject capital punishment.

To my great surprise I was almost physically accosted by members of the Respect Life Committee following one of the Masses.  They asked me if I was trying to destroy their ministry by forcing people to link their objection to abortion with objection to capital punishment.  When I tried to explain, they would have none of it.  They had their ideas about the greatest evil in the world, and nothing anyone said was going to change their minds.

I use this anecdote to illustrate the point made today in the Gospel.  These people were so focused on one narrow aspect of an issue that they had overlooked the bigger issue, and fundamental tenet of our faith, love one another.  They were not willing to expand their respect for life to include those who had committed grave sins against society, and had resorted to straining gnats while swallowing camels. 

The Lord calls us to view our faith lives holistically.  We apply the fundamental principles to our lives in all circumstances, not just those that are convenient.  While we all have special interests within the faith, we must never focus on them to the exclusion of all others.  We should never focus on the minutia and ignore the huge issues confronting us.

Pax

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[1] The picture used today is “St. Augustine in His Cell” by Sandro Botticelli, 1490-94.

[2] S.S. Commemoratio

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

[4] The Navarre Bible: “Psalms”, Scepter Publishers, Princeton, NJ, © 2003, p. 324.

[5] See NAB footnote on Matthew 23:25-26.

Memorial of Saint Monica

“Saints Augustine and Monica” by Gioacchino Assereto, c. 1640.

Proper for the Memorial of St. Monica [1]

Biographical information about St. Monica

Readings for Monday of the Twenty-first Week in Ordinary Time

Readings from the Jerusalem Bible [2]

Readings and Commentary:[3]

Reading 1: 2 Thessalonians 1:1-5, 11-12

Paul, Silvanus, and Timothy to the Church of the Thessalonians

in God our Father and the Lord Jesus Christ:

grace to you and peace from God our Father

and the Lord Jesus Christ.

We ought to thank God always for you, brothers and sisters,

as is fitting, because your faith flourishes ever more,

and the love of every one of you for one another grows ever greater.

Accordingly, we ourselves boast of you in the churches of God

regarding your endurance and faith in all your persecutions

and the afflictions you endure.

This is evidence of the just judgment of God,

so that you may be considered worthy of the Kingdom of God

for which you are suffering.

We always pray for you,

that our God may make you worthy of his calling

and powerfully bring to fulfillment every good purpose

and every effort of faith,

that the name of our Lord Jesus may be glorified in you,

and you in him,

in accord with the grace of our God and Lord Jesus Christ.

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Commentary on 2 Thes 1:1-5, 11-12

St. Paul opens his second letter to the Church at Thessalonica, adding greeting from his two co-workers Silvanus and Timothy, with the warmth and affection he feels for this community of Christians in northern Greece, which he founded. We see in his opening remarks that the pagans and Jews which make up a majority of this city-state continue to persecute the Christians, and the evangelist exhorts them to remain firm in their faith in spite of these trials. God, he promises, will find glory through their perseverance and in turn will glorify them.

CCC: 2 Thes 1:11 2636

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Responsorial Psalm: Psalm 96:1-2a, 2b-3, 4-5

R. (3) Proclaim God’s marvelous deeds to all the nations.

Sing to the Lord a new song;

sing to the Lord, all you lands.

Sing to the Lord; bless his name.

R. Proclaim God’s marvelous deeds to all the nations.

Announce his salvation, day after day.

Tell his glory among the nations;

among all peoples, his wondrous deeds.

R. Proclaim God’s marvelous deeds to all the nations.

For great is the Lord and highly to be praised;

awesome is he, beyond all gods.

For all the gods of the nations are things of nought,

but the Lord made the heavens.

R. Proclaim God’s marvelous deeds to all the nations.

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Commentary on Ps 96:1-2a, 2b-3, 4-5

Psalm 96 is a hymn of praise to the one true God. The psalmist invites all people to come to faith and believe in God who created all things, and is above all things.

CCC: Ps 96:2 2143

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Gospel: Matthew 23:13-22

Jesus said to the crowds and to his disciples:

“Woe to you, scribes and Pharisees, you hypocrites.

You lock the Kingdom of heaven before men.

You do not enter yourselves,

nor do you allow entrance to those trying to enter.

“Woe to you, scribes and Pharisees, you hypocrites.

You traverse sea and land to make one convert,

and when that happens you make him a child of Gehenna

twice as much as yourselves.

“Woe to you, blind guides, who say,

‘If one swears by the temple, it means nothing,

but if one swears by the gold of the temple, one is obligated.’

Blind fools, which is greater, the gold,

or the temple that made the gold sacred?

And you say, ‘If one swears by the altar, it means nothing,

but if one swears by the gift on the altar, one is obligated.’

You blind ones, which is greater, the gift,

or the altar that makes the gift sacred?

One who swears by the altar swears by it and all that is upon it;

one who swears by the temple swears by it

and by him who dwells in it;

one who swears by heaven swears by the throne of God

and by him who is seated on it.”

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Commentary on Mt 23:13-22

This selection from St. Matthew’s Gospel lays down the first three of the “seven woes” in which Jesus condemns Pharisaic practices. The first condemnation directly attacks their authority as shepherds tasked with leading the people to God. He accuses them of “locking the kingdom of heaven” (recall earlier Jesus gave St. Peter the keys to that lock Matthew 16:19). The inference is that they lack the authority, principally because their own actions do not merit them entry into God’s Kingdom.

The second “woe” is probably a reflection about the vehemence with which new converts to Judaism persecuted the early Christian church. The inference is that, in the conversion process, the Pharisees' teaching closed the minds of those converts to the truth, and thereby took them off the path to salvation. The Lord goes on to ridicule these “false guides” because what they do does not match what they teach.

The third “woe” attacks the whole concept of the language used in making a binding oath. The essence of the Lord’s attack is that, if one makes a promise, the underlying honesty of the person should be the bond, not some legal construct based upon the exact language used. If one swears an oath based upon an object that points to God, they have sworn on God himself. Though Jesus forbids his disciples from making oaths of any sort, he tells the Jewish leaders that, because they only value oaths associated with the value it brings to the temple, their reward will be in “Gehenna.”

CCC: Mt 23:16-22 2111; Mt 23:21 586

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Reflection:

St. Paul is generally known as the pragmatist when it comes to instructions on how to live one’s faith in God and Christ. Yet today, we see the Lord himself, in his criticism of the Pharisees, provide us with valuable images of what it means to follow him authentically.

In the first three of the “seven woes” found in St. Matthew’s Gospel, he speaks to conduct that makes us worthy of the name Christian. (Oh, if you read the biblical text and not just the readings from the lectionary you may have noticed that v. 14 is actually not there. It is missing because it was not in the very first manuscripts of Matthew; that verse was actually inserted later and was taken almost verbatim from St. Mark’s Gospel (Mark 12:40). The syntax and content were clearly of a different style than the rest of St. Matthew’s work, so it has been left out of modern texts.). In the first of these, Jesus takes issue with the conduct of the Pharisees as they exercise the authority of their office. To paraphrase this “woe,” we might say: “Because you tell everyone who does not do exactly as you say that they are going to hell, you have closed the gates of heaven for yourselves.” In other words, if we assume we have somehow been given the authority to judge others in God’s name, we have judged ourselves, and woe to us.

In the second “woe,” we are warned, again through the Lord’s condemnation of the Pharisees, that to lead others into that elitist attitude, described in the first “woe,” leads the converted to condemnation. That seems convoluted, but let’s say it this way: if we bring a person to share our faith (this is especially important for parents to understand), and tell the converted person that anyone who disagrees with them (and us) about the faith is going to hell, we have placed them on a path that leads to the very place to which we have condemned those who may disagree with us. Logically, this means we must cling to truth, but we must not presume to condemn or judge. Judgment is reserved to Jesus alone.

The third “woe” is aimed at being honest with ourselves, and with God. When we make a promise, we should not behave like children who might quibble over the exact language used when assigning a task. A child might say; “You told me to pick up my room and I did. You didn’t say I had to clean under my bed.” I would hate to be a lawyer and have to live up to this “woe.” The point is, when we make a promise, most especially a sacred promise, we must mean what we say, and act on that promise in good faith. “Woe” to us if we do not.

Today we have been given three very practical instructions that will lead us closer to the peace of Christ. They may not always be appreciated by the world, but for us, the world is not where we place our hope – it is in Christ’s salvation we have hope.

Pax

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[1] The picture is “Saints Augustine and Monica” by Gioacchino Assereto, c. 1640.

[2] S.S. Commemoratio

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

Twenty-first Sunday in Ordinary Time

Catechism Links[1]

CCC 796: The Church as the Bride of Christ

CCC 1061-1065: God’s utter fidelity and love

CCC 1612-1617, 2360-2365: Marriage in the Lord

“The Institution of the Eucharist “ (detail)
by Federico Fiori Barocci,1608,

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

Readings from the Jerusalem Bible [3]

Readings and Commentary:[4]

Reading 1: Joshua 24:1-2a, 15-17, 18b

Joshua gathered together all the tribes of Israel at Shechem,

summoning their elders, their leaders,

their judges, and their officers.

When they stood in ranks before God,

Joshua addressed all the people:

“If it does not please you to serve the LORD,

decide today whom you will serve,

the gods your fathers served beyond the River

or the gods of the Amorites in whose country you are now dwelling.

As for me and my household, we will serve the LORD.”

But the people answered,

“Far be it from us to forsake the LORD

for the service of other gods.

For it was the LORD, our God,

who brought us and our fathers up out of the land of Egypt,

out of a state of slavery.

He performed those great miracles before our very eyes

and protected us along our entire journey

and among the peoples through whom we passed.

Therefore we also will serve the LORD, for he is our God.”

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Commentary on Jos 24:1-2a, 15-17, 18b

In this last chapter of the Book of Joshua we hear of the final act Joshua performs. Gathering the tribes together, this passage is the prelude to the covenant at Shechem. Joshua asks the people whom they will serve, the Lord or “the gods your fathers served beyond the River” (“beyond the river” is most likely east of the Euphrates).  The fact that their fathers in that land were polytheistic is hinted at in Genesis 28:20-21 and Genesis 35:2-4).

In response to Joshua’s challenge, the people recall the exodus from Egypt, and other signs performed on their behalf. They then make the pledge, as Joshua did, to follow the Lord. (“As for me and my household, we will serve the LORD.”) [5]

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Responsorial Psalm: Psalm 34:2-3, 16-17, 18-19, 20-21

R. (9a) Taste and see the goodness of the Lord.

I will bless the LORD at all times;

his praise shall be ever in my mouth.

Let my soul glory in the LORD;

the lowly will hear me and be glad.

R. Taste and see the goodness of the Lord.

The LORD has eyes for the just,

and ears for their cry.

The LORD confronts the evildoers,

to destroy remembrance of them from the earth.

R.  Taste and see the goodness of the Lord.

When the just cry out, the LORD hears them,

and from all their distress he rescues them.

The LORD is close to the brokenhearted;

and those who are crushed in spirit he saves.

R. Taste and see the goodness of the Lord.

Many are the troubles of the just one,

but out of them all the LORD delivers him;

he watches over all his bones;

not one of them shall be broken.

R. Taste and see the goodness of the Lord.

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Commentary on Ps 34:2-3, 16-17, 18-19, 20-21

Psalm 34 is a song of thanksgiving and a favorite for celebrating the heroic virtue of the saints. The psalmist, fresh from the experience of being rescued (Psalm 34:5, 7), can teach the "poor," those who are defenseless, to trust in God alone. This psalm, in the words of one being unjustly persecuted, echoes hope for deliverance and freedom.

The final strophe contains a reference which may be derived from the ordinance on sacrifices of atonement (see Exodus 12:46, Numbers 9:12) ("he watches over all his bones; not one of them shall be broken"). It can also be seen as predictive of the fact that the Christ’s bones were not broken after his death on the cross.

CCC: Ps 34:3 716

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Reading II

First Option

Ephesians 5:21-32

Brothers and sisters:

Be subordinate to one another out of reverence for Christ.

Wives should be subordinate to their husbands as to the Lord.

For the husband is head of his wife

just as Christ is head of the church,

he himself the savior of the body.

As the church is subordinate to Christ,

so wives should be subordinate to their husbands in everything.

Husbands, love your wives,

even as Christ loved the church

and handed himself over for her to sanctify her,

cleansing her by the bath of water with the word,

that he might present to himself the church in splendor,

without spot or wrinkle or any such thing,

that she might be holy and without blemish.

So also husbands should love their wives as their own bodies.

He who loves his wife loves himself.

For no one hates his own flesh

but rather nourishes and cherishes it,

even as Christ does the church,

because we are members of his body.

For this reason a man shall leave his father and his mother

and be joined to his wife,

and the two shall become one flesh.

This is a great mystery,

but I speak in reference to Christ and the church.

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Commentary on Eph 5:21-32

St. Paul uses the relationship of Christ to the Church to exhort married couples to mutual love and respect. He defines that relationship as sacred, with reciprocal responsibilities, wives respecting their husbands and being obedient as was fitting in this highly patriarchal society. He emphasizes the model of the Church’s obedience to Christ.  He then enjoins the husband to love his wife the way Christ loves his Church, having laid down his life so that she might be saved from any harm. St. Paul concludes by describing the mystery of the sacramental relationship of marriage, meaning in this case beyond human understanding.

Recent western social norms have caused this passage to become controversial since the use of the word “subordinate” is considered by some to imply complete subservience, i.e. slavish unquestioning servitude. Placed in the full context of this reading, the language describes the unique love expressed by Christ and the Church which seeks of its own will to follow him in all things. St. Paul describes beautifully the mutual love and respect expressed by Christ for his people and the Church for our Bridegroom, Jesus.

CCC: Eph 5:21-26 2204; Eph 5:21 1269, 1642; Eph 5:25-27 772; Eph 5:25-26 757, 1616; Eph 5:25 616, 1659; Eph 5:26-27 757, 1617; Eph 5:26 628, 796, 1228; Eph 5:27 773, 796, 1426; Eph 5:29 757, 796; Eph 5:31-32 796, 1602, 1616; Eph 5:31 1627; Eph 5:32 772, 1624, 1659

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Or:

Second Option

Ephesians 5:2a, 25-32

Brothers and sisters:

Live in love, as Christ loved us.

Husbands, love your wives,

even as Christ loved the church

and handed himself over for her to sanctify her,

cleansing her by the bath of water with the word,

that he might present to himself the church in splendor,

without spot or wrinkle or any such thing,

that she might be holy and without blemish.

So also husbands should love their wives as their own bodies.

He who loves his wife loves himself.

For no one hates his own flesh

but rather nourishes and cherishes it,

even as Christ does the church,

because we are members of his body.

For this reason a man shall leave his father and his mother

and be joined to his wife,

and the two shall become one flesh.

This is a great mystery,

but I speak in reference to Christ and the church.

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Commentary on Eph 5:2a, 25-32

This alternate reading omits the language describing the role of the wife in the marriage relationship, removing the implied hierarchy and the offense that may be taken by those who feel St. Paul’s analogy and description of the wife’s role may be demeaning. This omission changes the focus from the mutual love expressed by Christ and the Church to the love expressed by Christ for his bride the Church.

CCC: Eph 5:21-26 2204; Eph 5:25-27 772; Eph 5:25-26 757, 1616; Eph 5:25 616, 1659; Eph 5:26-27 757, 1617; Eph 5:26 628, 796, 1228; Eph 5:27 773, 796, 1426; Eph 5:29 757, 796; Eph 5:31-32 796, 1602, 1616; Eph 5:31 1627; Eph 5:32 772, 1624, 1659

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Gospel: John 6:60-69

Many of Jesus’ disciples who were listening said,

“This saying is hard; who can accept it?”

Since Jesus knew that his disciples were murmuring about this,

he said to them, “Does this shock you?

What if you were to see the Son of Man ascending

to where he was before?

It is the spirit that gives life,

while the flesh is of no avail.

The words I have spoken to you are Spirit and life.

But there are some of you who do not believe.”

Jesus knew from the beginning the ones who would not believe

and the one who would betray him.

And he said,

“For this reason I have told you that no one can come to me

unless it is granted him by my Father.”

As a result of this,

many of his disciples returned to their former way of life

and no longer accompanied him.

Jesus then said to the Twelve, “Do you also want to leave?”

Simon Peter answered him, “Master, to whom shall we go?

You have the words of eternal life.

We have come to believe

and are convinced that you are the Holy One of God.”

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Commentary on Jn 6:60-69

St. John describes the ebb and flow of the Lord’s followers. He is concluding his discourse on the “Bread of Life” and has just told the disciples once more: “For my flesh is true food, and my blood is true drink. Whoever eats my flesh and drinks my blood remains in me and I in him.” This was cannibalism; they did not understand the transformative event that was to take place, and they did not like what they did understand. As a result, many who had seen him perform the sign of the "multiplication of the loaves" and followed him now were repulsed and went home.

The Twelve stayed with him and in response to Jesus' question: “Do you also want to leave?" Simon Peter answers with his profession of faith: “Master, to whom shall we go? You have the words of eternal life. We have come to believe and are convinced that you are the Holy One of God."

CCC: Jn 6:60 1336; Jn 6:61 473; Jn 6:62-63 728; Jn 6:62 440; Jn 6:63 2766; Jn 6:67 1336; Jn 6:68 1336; Jn 6:69 438

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Reflection:

The scripture today is just big, that’s the best word for it. There is a connection between the three readings but at the 1,000 foot level. We can actually use the flow of today’s scripture as sort of a courtship analogy. The first reading is like a proposal of marriage.

Joshua asks the leaders of the people if they want to serve the Lord our God or some other religion. We can assume Christ’s soon-to-be fiancé was being a bit wayward so the “will you marry me” question was asked in a way that seemed to give the people options. Then we have the famous scripture passage from Joshua and the quote; “As for me and my household, we will serve the Lord." The passage ends with the rest of the people he gathered also swearing allegiance to the Father, recounting that it was he who brought them out of Egypt and protected them on their journey. In and of itself this passage is a profession of faith and a reminder of God’s love for his people. To the question “will you marry me?” the answer is "I will."

Next we come to the psalm where again we hear echoes of the Bead of Life discourse from the last two Sundays. In the context of the flow of scripture today, we can be reminded that this is our engagement dinner. “Taste and see the goodness of the Lord” is our refrain. It is a life-giving meal.

In Matthew 19:3-12 we hear Jesus talking about divorce. The sacramental nature of the bond between husband and wife and how that differs from the civil contract formed during the ceremony is described.  Because it is so hard to explain in terms of current social norms, that passage is frequently de-emphasized.  Today, in what will be in our analogy of courtship, the wedding vows, we are given another very difficult passage. It is one that is commonly pushed to the rear because it is difficult to reconcile with the push toward less polarizing language and can be interpreted literally as male domination. Fortunately, it is given in its entirety so we can focus on the very first line.

“Brothers and sisters: Be subordinate to one another out of reverence for Christ.”

Be subordinate to one another! That means mutual respect. Granted, St. Paul’s letter to the Ephesians was written back in the first century, just years after the death of Christ, to a male dominated society. His definition of roles is consistent with Hebrew tradition of the time. The most important element we must take away from what he writes here is that marriage is a partnership, a partnership in which husband and wife must be “subordinate to one another.” That mutual subordination is based upon the bond of love they share. It is a love that is the very image of Christ’s love for his bride, the Church. Determining roles and views within that partnership is what is accomplished throughout the courtship process, and that it is discussed and verified in the marriage preparation process. The roles in our analogy today between Christ and His Church are codified by scripture, the magisterium, and canon law.

Finally we come to the Gospel. The situation we see from St. John today follows the Bread of Life discourse we have heard for the past two Sundays. Jesus has just told his followers (it appears that he was being followed by a pretty big number by this time) that “Amen, amen, I say to you, unless you eat the flesh of the Son of Man and drink his blood, you do not have life within you.”

Then we hear today, “Many of Jesus’ disciples who were listening said, ‘This saying is hard; who can accept it?’” Does that sound familiar? Who else do we know that cannot accept that Jesus is really present in the Eucharist? Because it is “hard,” they have turned and gone back to their old way of belief.

Participating in the marriage between Christ and His Church is difficult. We are asked, as part of our renewed commitment, to accept that Christ is head of the Church and for us to remain faithful we must eat his flesh and drink his blood so that we might have life within us. We were adopted in baptism, we have had our coming-out party in confirmation, we celebrate our marriage to Christ in Eucharist and mark our anniversary each time we eat of the flesh of the Son of God. Today, let us renew our vows. Once more accept the bridegroom, who is Christ, and vow to be faithful to him

Pax

My response to the most recent scandals: Sorry is not enough!

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[1] Catechism links are taken from the Homiletic Directory, published by the Congregation for Divine Worship and the Discipline of the Sacraments, 29 June 2014.

[2] The picture is “The Institution of the Eucharist “ (detail) by Federico Fiori Barocci,1608,

[3] S.S. Commemoratio

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

[5] The use of all capital letters for the words LORD and GOD in these scriptural references indicate instances where the actual word for God was used.