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“St. James”
by Guido Renin (1636-38) |
Readings for the Twenty-fifth
Sunday in Ordinary Time [2]
Readings from the Jerusalem
Bible [3]
Readings and Commentary: [4]
Reading 1: Wisdom 2:12, 17-20
The wicked say:
Let us beset the just one,
because he is obnoxious to us;
he sets himself against our
doings,
reproaches us for
transgressions of the law
and charges us with
violations of our training.
Let us see whether his words
be true;
let us find out what will
happen to him.
For if the just one be the
son of God, God will defend him
and deliver him from the hand
of his foes.
With revilement and torture
let us put the just one to the test
that we may have proof of his
gentleness
and try his patience.
Let us condemn him to a
shameful death;
for according to his own
words, God will take care of him.
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Commentary on Wis 2:12, 17-20
In
this passage from the Book of Wisdom we see Scripture usually associated with
the passion of the Lord. It draws heavily on imagery from the “suffering
servant” in Isaiah (Isaiah
52-66). The motives and feelings of those who oppose God are laid bare
in clear language as is their reaction to one who comes from God.
“Not
content with enjoying the pleasures of life, the ungodly go further: they
persecute the just man because he is a constant reproach to them. They want to
see if God, whom the just man calls his father, will protect and rescue him. How
can he call God his father? Let us see what protection God gives him. If God
fails to come to his aid, then they are proved right, and the just man wrong.
Their words are echoed in the insults offered by scribes and Pharisees to Jesus
when he was on the cross (cf. Matthew 27:40-43; Mark 15:31-32; Luke 23:35-37).” [5]
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Responsorial Psalm: Psalm 54:3-4, 5, 6 and 8
R. (6b)The Lord upholds my life.
O God, by your name save me,
and by your might defend my
cause.
O God, hear my prayer;
hearken to the words of my
mouth.
R. The Lord upholds my life.
For the haughty men have
risen up against me,
the ruthless seek my life;
they set not God before their
eyes.
R. The Lord upholds my life.
Behold, God is my helper;
the Lord sustains my life.
Freely will I offer you
sacrifice;
I will praise your name, O
LORD, for its goodness.
R. The Lord upholds my life.
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Commentary on Ps 54:3-4, 5, 6 and 8
Psalm 54 is an individual lament. The
psalmist first cries out to the Lord for help against a godless enemy. In the
second part, praise and sacrifice are offered as a consequence of the salvation
confidently expected.
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Reading II: James 3:16-4:3
Beloved:
Where jealousy and selfish
ambition exist,
there is disorder and every
foul practice.
But the wisdom from above is
first of all pure,
then peaceable, gentle,
compliant,
full of mercy and good
fruits,
without inconstancy or
insincerity.
And the fruit of
righteousness is sown in peace
for those who cultivate
peace.
Where do the wars
and where do the conflicts
among you come from?
Is it not from your passions
that make war within your
members?
You covet but do not possess.
You kill and envy but you
cannot obtain;
you fight and wage war.
You do not possess because
you do not ask.
You ask but do not receive,
because you ask wrongly, to
spend it on your passions.
-------------------------------------------
Commentary on Jas 3:16-4:3
This
passage is part of a discussion about “true wisdom” and is linked to a broader
discussion about teaching. The selection begins with a warning against jealousy
and selfish pride. These are also part of the list of vices recorded in 2 Corinthians 12:20. This is
followed by St. James' synthesis of Christian wisdom capturing parts of the
Beatitudes (Matthew
5:3-10) and from the teaching of St. Paul (Galatians 5:22-23).
In
the second part of the passage St. James takes up issues resulting from failing
to adopt Christian wisdom. “The concern here is with the origin of conflicts in
the Christian community. These are occasioned by love of the world, which means
enmity with God (4). Further, the conflicts are bound up with failure to pray
properly (cf Matthew
7:7-11; John
14:13; 15:7; 16:23), that is,
not asking God at all or using God's kindness only for one's pleasure.” [6]
CCC: Jas
3:18-19 632; Jas 4:1-10 2737; Jas 4:2-3 2737
-------------------------------------------
Gospel: Mark 9:30-37
Jesus and his disciples left
from there and began a journey through Galilee,
but he did not wish anyone to
know about it.
He was teaching his disciples
and telling them,
“The Son of Man is to be
handed over to men
and they will kill him,
and three days after his
death the Son of Man will rise.”
But they did not understand
the saying,
and they were afraid to
question him.
They came to Capernaum and,
once inside the house,
he began to ask them,
“What were you arguing about
on the way?”
But they remained silent.
They had been discussing
among themselves on the way
who was the greatest.
Then he sat down, called the
Twelve, and said to them,
“If anyone wishes to be
first,
he shall be the last of all
and the servant of all.”
Taking a child, he placed it
in the their midst,
and putting his arms around
it, he said to them,
“Whoever receives one child
such as this in my name, receives me;
and whoever receives me,
receives not me but the One
who sent me.”
-------------------------------------------------
Commentary on Mk 9:30-37
This selection describes Jesus’ interaction with the
disciples following the cure of the boy with the mute spirit. Jesus and his
disciples continue their journey through Galilee, and he teaches them in
private about what is to come. It begins with the second prediction of the
passion Jesus is to face. The disciples, characteristic of St. Mark’s
description, do not understand, and begin to debate among themselves who was
greatest. Jesus tells them directly that their role (and by extension the role
of all Christian disciples) is one of service.
The Lord sees that they do not understand. When they don’t
respond to his direct question, he gives them the example of first a servant,
and then a child, so they can understand that it is through humility and
innocence that God’s servants lead. He probably uses the example of children to
represent the “anawim,” the poor in spirit, the most vulnerable of the
Christian faithful.
CCC:
Mk 9:9-31 649; Mk
9:31-32 557; Mk
9:31 474; Mk
9:37 1825
-------------------------------------------------
Reflection:
In a recent slide show about
a missionary trip to Africa, the presenter went through a couple of pictures
taken in Kenya saying: “These are pictures of some of the ‘street children,’
that is children who have no parents and live on the streets.” We have all seen pictures of similar
scenes. Usually, they are presented by
aid organizations asking for donations.
But most of us will never come face to face with a young child who has
lost both parents and is forced to live on the streets because there are no relatives
to take them in, or no governmental agency to insure they have a place to stay
reasonably safe from harm.
Who among us would not reach
out to such as these to try to help? We
use this question today because it is part of the analogy the Lord uses in St.
Mark’s Gospel. Each day we encounter
those who have lost their Heavenly Father.
They have become the poor children, bereft of hope for salvation, having
lost the means for their eternal survival.
In most cases we walk on by
these “poor in spirit.” We feel we cannot help those who do not want
to be helped, and we accept their situation, one they willingly embrace. Why do they not see that they are orphans? Are they so blind that they do not understand
that faith in God is something they desperately need? If we ask most of them, they will say they
are spiritual people and do not need “church” or organized religion of any
sort. They believe they will get the
reward of the “good person” when they come face to face with death.
In talking to many of these
spiritual orphans, the reason they have rejected the Gospel message is that
they have received another much easier message first. They have been told by the media that
dominates their information sources and by entertainment that provides
relaxation that they are free to do whatever feels good. They are entitled to a profound disrespect
for human life and the spirit of those they encounter. They are told that degrading casual partners
through promiscuous sexual attitudes is socially acceptable, and now even
expected. They are told that gender
confusion is really an expression of free will and encourage it, rather than
saying what it is, confusion. They are
told that the only thing that matters in life is material wealth and the
privilege of excessive leisure (the archaic term is avarice). This message does not come from a healthy
place, but it is dominant and pervasive.
As disciples of Jesus, we are
called to reach out to such as these. We
are asked to lead them back to the Lord if we are able. We are told most eloquently today that the
way we must do this is by serving these people with compassion, consolation,
and love. We cannot argue them into
belief for the most part. They must come
to understand that there is something important missing in their lives,
something they need and can find only through faith.
The understanding presented
in Sacred Scripture of the servant heart of discipleship is at the core of
Christian wisdom and leadership. We pray
today that we might find the strength to lead others to Christ and the means
with which to show the “orphaned children” that the home of their heavenly
parent is open to them.
Pax
[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 “St. James” by Guido Renin (1636-38).
[3]
S.S. Commemoratio[4]
The readings are taken from the New American Bible,
with the exception of the psalm and its response which were developed by the
International Committee for English in Liturgy (ICEL). This republication is
not authorized by USCCB and is for private use only.[5]
The Navarre Bible: Wisdom Books, Scepter Publishers, Princeton, NJ, © 2003,
p.269.
[6]
NAB footnote on James 4:1-12.
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