Tuesday of the Sixteenth Week in Ordinary Time

Optional Memorial for Saint Lawrence of Brindisi, Priest and Doctor of the Church
 
Proper readings for the Memorial for St. Lawrence of Brindisi
 
Additional information about St. Lawrence of Brindisi

“Christ on the Cross between Mary and St John“
by Albrecht Altdorfer, c. 1512

Readings for Tuesday of the Sixteenth Week in Ordinary Time [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary: [3]
 
Reading 1: Micah 7:14-15, 18-20
 
Shepherd your people with your staff,
the flock of your inheritance,
That dwells apart in a woodland,
in the midst of Carmel.
Let them feed in Bashan and Gilead,
as in the days of old;
As in the days when you came from the land of Egypt,
show us wonderful signs.
 
Who is there like you, the God who removes guilt
and pardons sin for the remnant of his inheritance;
Who does not persist in anger forever,
but delights rather in clemency,
And will again have compassion on us,
treading underfoot our guilt?
You will cast into the depths of the sea
all our sins;
You will show faithfulness to Jacob,
and grace to Abraham,
As you have sworn to our fathers
from days of old.
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Commentary on Mi 7:14-15, 18-20
 
This is the very end of the book of the prophet Micah.  In the previous chapters he has chastised and condemned the excesses and corruption of Jerusalem and Samaria (rich exploiters of the poor, fraudulent merchants, venal judges, corrupt priests and prophets).  Now at the end, he presents the Lord’s forgiveness and mercy to those who return to him.
 
The passage begins with a prayer of Micah. He asks that the people (likely a remnant returning to the region following their exile in 537 BC) might be given back their historical lands, and live in peace. Following the two verses not used, in which the prophet proclaims that all surrounding nations will be in fear of the power of God, he continues with two petitions in a prayer of thanksgiving for God’s mercy and forgiveness. The first is a petition to Yahweh, probably dating from the time of return from exile. There is a note of longing that comes through: “and will again have compassion on us, treading underfoot our guilt? You will cast into the depths of the sea all our sins.”
 
The second petition is Israel’s prayer for forgiveness: “Who does not persist in anger forever, but delights rather in clemency.” It recalls God’s pledge of faithfulness and grace. His mercy flows from his love of the people. “The book ends by recalling the promises of the covenant binding Yahweh and the patriarchs. The Lord had pledged his "faithfulness" ('emet) and "grace" (hesed) to the Israel of old, and he was not about to renege now.”  [4]
 
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Responsorial Psalm: Psalm 85:2-4, 5-6, 7-8
 
R. (8a) Lord, show us your mercy and love.
 
You have favored, O LORD, your land;
you have brought back the captives of Jacob.
You have forgiven the guilt of your people;
you have covered all their sins.
You have withdrawn all your wrath;
you have revoked your burning anger.
R. Lord, show us your mercy and love.
 
Restore us, O God our savior,
and abandon your displeasure against us.
Will you be ever angry with us,
prolonging your anger to all generations?
R. Lord, show us your mercy and love.
 
Will you not instead give us life;
and shall not your people rejoice in you?
Show us, O LORD, your kindness,
and grant us your salvation.
R. Lord, show us your mercy and love.
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Commentary on Ps 85:2-4, 5-6, 7-8
 
Psalm 85 is a national lament. The psalmist, in these strophes, recalls with thanksgiving that God has returned the people to their land and restored the inheritance of Jacob. The song asks for forgiveness and mercy from God who alone grants salvation.
 
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Gospel:  Matthew 12:46-50
 
While Jesus was speaking to the crowds,
his mother and his brothers appeared outside,
wishing to speak with him.
Someone told him, "Your mother and your brothers are standing outside,
asking to speak with you."
But he said in reply to the one who told him,
"Who is my mother? Who are my brothers?"
And stretching out his hand toward his disciples, he said,
"Here are my mother and my brothers.
For whoever does the will of my heavenly Father
is my brother, and sister, and mother."
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Commentary on Mt 12:46-50
 
In this selection from St. Matthew’s Gospel, Jesus emphasizes the importance of the family of faith over the biological family. It is likely a parallel to the situation found in Mark 3:21. It is important to note that the Catholic Church holds that Mary bore only one child, Jesus. The reference in this passage to “your brothers” (the word “brethren” is used in most other translations) refers to kinsmen, other relatives of the Blessed Mother and St. Joseph. Similarly, other scriptural references to Jesus’ relatives find this same interpretation issue. The Aramaic term for brother/sister referred to relationships within the extended family (see notes on Mark 3:31ff). In apocryphal literature, specifically the History of Joseph the Carpenter, it is indicated that Mary was Joseph’s second wife, his first having died previously.  From this union, the document explains, Joseph had four sons and two daughters; Judas, Justus, James, and Simon. The names of the two daughters were Assia and Lydia. This is one more possibility driving the language of the Gospel.
 
In Galatians 1:19 we find: “But I did not see any other of the Apostles, only James the brother of the Lord.” “James the brother of the Lord: not one of the Twelve, but a brother of Jesus (see note on Mark 6:3). He played an important role in the Jerusalem church (see note on Galatians 2:9), the leadership of which he took over from Peter (Acts 12:17). Paul may have regarded James as an Apostle.” [5]
 
To further support this point, logic tells us that if Mary had other biological children, Jesus would not have entrusted her to St. John as he hung upon the cross. (John 19:26-27)
 
Jesus’ initial indication that the disciples are his family is clarified by the statement: “whoever does the will of my heavenly Father is my brother, and sister, and mother." Through his acceptance of the will of God, Jesus provides a natural continuation of our adoptive status as his brothers and sisters (Romans 8:29 ; 1 John 3:1).
 
CCC: Mt 12:49 764, 2233
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Reflection:
 
Today’s Gospel focuses our reflection on the importance of the faith community to which we belong. Jesus makes a very sweeping statement. He says that his family is not limited to his biological family, “his mother and brothers,” but rather those who join him in doing the will of the Heavenly Father.
 
Without getting into the sociological issues surrounding the development of group structures, we look at our own sphere of friends. If we are lucky, this sphere includes individuals who feel like extended family. They share major parts of our values and faith. If a person lacks a faith community, they generally associate with people who either share life experiences or a passion (e.g. people with whom we work or play).
 
Our true passions tend to yield our closest bonds of friendship. If we are deeply committed to our faith community, we generally find our closest friends are those who share that commitment. By the same token, if our passion is golf, our closest friends will be other golfers. If work is our life’s passion, our closest friends will be our co-workers. The larger numbers of links between us, the closer the ties become.
 
We ask ourselves, what importance do the bonds of friendship we forge have in our faith lives? The answer is, they are huge. The outward sign of our faith is rooted in our behaviors. Our behaviors tell the all those we meet what is important to us. If we dedicate our energies to forging friendships with individuals whose behaviors are hedonistic or self-destructive, what does that say about our own passions? If we devote our energy to improving our skill at some sport and ignore other aspects of familial or spiritual duty, what does that say about our commitments?
 
We do not recommend, as part of our reflection, the complete and myopic focus on our spiritual pursuits unless one feels called to either the priesthood or religious life. In those vocations, that kind of dedication will not twist one’s commitments out of balance. However, we do recommend a close look at where our closest bonds are formed, and if there is not some shared commitment to faith values, there may be room to rebalance our lives in that direction.
 
Pax

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[1] The picture is “Christ on the Cross between Mary and St John“ by Albrecht Altdorfer, c. 1512.
[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] Jerome Biblical Commentary (Prentice Hall, Inc., © 1968), 17:33, 289.
[5] NAB footnote on Galatians 1:19.

Monday of the Sixteenth Week in Ordinary Time

Optional Memorial for Saint Apollinaris, Bishop and Martyr
 
Proper readings for the Memorial of St. Apollinaris
 
Additional Information about St. Apollinaris

“Christ Suffering”
by Pedro Fernández, 1510s

Readings for Monday of the Sixteenth Week in Ordinary Time [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary: [3]
 
Reading 1: Micah 6:1-4, 6-8
 
Hear what the Lord says:
Arise, present your plea before the mountains,
and let the hills hear your voice!
Hear, O mountains, the plea of the Lord,
pay attention, O foundations of the earth!
For the Lord has a plea against his people,
and he enters into trial with Israel.
 
O my people, what have I done to you,
or how have I wearied you? Answer me!
For I brought you up from the land of Egypt,
from the place of slavery I released you;
and I sent before you Moses,
Aaron, and Miriam.
 
With what shall I come before the Lord,
and bow before God most high?
Shall I come before him with burnt offerings,
with calves a year old?
Will the Lord be pleased with thousands of rams,
with myriad streams of oil?
Shall I give my first-born for my crime,
the fruit of my body for the sin of my soul?
You have been told, O man, what is good,
and what the Lord requires of you:
Only to do the right and to love goodness,
and to walk humbly with your God.
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Commentary on Mi 6:1-4, 6-8
 
We hear in these verses, from the prophet Micah, a lament by God against the impious people of Israel. His complaint (often read as part of the Stations of the Cross) reminds the listener of the great love God has shown in delivering the people from cruel bondage in Egypt. The prophet then switches to the voice of the people who ask what it is that will please the Lord. He lists greater and greater sacrifices, culminating in the sacrifice asked of Abraham, the sacrifice of the supplicant’s first born. The passage ends with God’s response, for the listener to repent from evil and love what is good. He closes with the phrase made popular in song: “and to walk humbly with your God.” This is one of the best expressions of the prophetic teaching on religion, the preparation for such New Testament passages as James 1:27.
 
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Responsorial Psalm: Psalm 50:5-6, 8-9, 16bc-17, 21 and 23
 
R. (23b) To the upright I will show the saving power of God.
 
“Gather my faithful ones before me,
those who have made a covenant with me by sacrifice.”
And the heavens proclaim his justice;
for God himself is the judge.
R. To the upright I will show the saving power of God.
 
“Not for your sacrifices do I rebuke you,
for your burnt offerings are before me always.
I take from your house no bullock,
no goats out of your fold.”
R. To the upright I will show the saving power of God.
 
“Why do you recite my statutes,
and profess my covenant with your mouth,
Though you hate discipline
and cast my words behind you?”
R. To the upright I will show the saving power of God.
 
“When you do these things, shall I be deaf to it?
Or do you think that I am like yourself?
I will correct you by drawing them up before your eyes.
He that offers praise as a sacrifice glorifies me;
and to him that goes the right way I will show the salvation of God.”
R. To the upright I will show the saving power of God.
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Commentary on Ps 50:5-6, 8-9, 16bc-17, 21 and 23
 
Psalm 50 is a “covenant lawsuit.” It is a lament against those who have violated God’s law, and the covenant made with him upon which the law was based. Echoing the charges leveled against Israel by the prophets, the psalmist condemns empty rituals and sacrifices that are not reflected in external actions and internal faith.
 
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Gospel: Matthew 12:38-42
 
Some of the scribes and Pharisees said to Jesus,
“Teacher, we wish to see a sign from you.”
He said to them in reply,
“An evil and unfaithful generation seeks a sign,
but no sign will be given it
except the sign of Jonah the prophet.
Just as Jonah was in the belly of the whale three days and three nights,
so will the Son of Man be in the heart of the earth
three days and three nights.
At the judgment, the men of Nineveh will arise with this generation
and condemn it, because they repented at the preaching of Jonah;
and there is something greater than Jonah here.
At the judgment the queen of the south will arise with this generation
and condemn it, because she came from the ends of the earth
to hear the wisdom of Solomon;
and there is something greater than Solomon here.”
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Commentary on Mt 12:38-42
 
In this passage from St. Matthew’s Gospel, the scribes and Pharisees demand a sign, even though the Lord has been performing cures and exorcisms in front of them. Jesus replies, and tells them in no uncertain terms that no sign will be given to them.
 
Calling them unfaithful (literally adulterous) in their failure to understand that he is sent by God and his mission, and using a reference first to Jonah, he tells them that just as Jonah “was in the belly of the whale three days and three nights” (Jonah 2:1ff),  the Messiah will also be in the tomb of the earth for the same period. In this way, Jonah prefigured Jesus' death on the cross. He tells the Pharisees that, on the last day (the Day of Judgment), the people Jonah was sent to call to repentance would be raised because they had repented (Jonah 3:5ff). The Pharisees, who believed in the resurrection, believed that the “justified” or “just” would be raised on the last day, see Acts 23:6ff). The Lord concludes his comparison saying, in reference to his identity as the Son of God, “there is something greater than Jonah here.”
 
Jesus uses a second example, comparing the Pharisees' lack of understanding to the faith of the Queen of Sheba in the wisdom of Solomon. She (“the queen of the south“) was queen in Ethiopia (or western Arabia). She traveled a great distance to hear God’s wisdom from Solomon (1 Kings 10:1-10), who himself followed King David, the line that ultimately produced the Savior. Jesus calls them unfaithful in their failure to understand that he is sent by God, again concluding that: “there is something greater than Solomon here.”
 
CCC: Mt 12:39 994; Mt 12:40 627, 635, 994; Mt 12:41-42 590, 678
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Reflection:
 
“Faith is the realization of what is hoped for and evidence of things not seen” (Hebrews 11:1). Jesus challenges the Pharisees whose lack of faith demands a sign, something they can see in order for them to believe his identity.  So many times, we see this happening in Scripture.  Even St. Thomas, one of Jesus’ disciples who was present with him when this confrontation took place, would later fall into the same trap as he demanded proof of the Lord’s resurrection (John 20:24-25).
 
And what of us?  What do we believe, and what signs do we demand so that we may accept the Lord?  We may say: “I firmly believe and demand no sign from Jesus.”  But in our prayers, do we not, in the back of our minds, hope the Lord will answer us miraculously so that our faith may be increased?  It is part of our training that we should doubt what we cannot see, touch, or hear.  We are conditioned to demand proof, lest we be dubbed as gullible and taken for being foolish.
 
It is good that we are constantly reminded in Scripture that we are not alone in our doubts and secret desires for signs and wonders.  It gives us hope that, even with our failings, the mercy of God will ultimately prevail, and we will be rescued from our human frailty.  We take today’s reminder as a challenge, a challenge that we will not be like these doubt-ridden Pharisees, who saw Jesus’ acts of healing and could not come to believe.  We look to the altar and see there the wonder the Lord left us, and renew our faith in the Only Begotten Son of God.
 
Today, even as we hear the words, “this is my body,” and “this is my blood,” we reaffirm our love and faith in him who is not seen, but whose hope is realized as he feeds us.
 
Pax
 

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[1] The picture is “Christ Suffering” by Pedro Fernández, 1510s.
[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.

Sixteenth Sunday in Ordinary Time

Catechism Links [1]

 
CCC 543-550: The Kingdom of God
CCC 309-314: God’s goodness and the scandal of evil
CCC 825, 827: Weeds and seed of Gospel in everyone and in the Church
CCC 1425-1429: Need for ongoing conversion
CCC 2630: Prayer of petition voiced profoundly by the Holy Spirit

“Landscape with the Parable of the Tares among the Wheat”
by Abraham Bloemaert, 1624

 
Readings for the Sixteenth Sunday in Ordinary Time  [2]

Readings from the Jerusalem Bible  [3]

Readings and Commentary: [4]
 
Reading 1: Wisdom 12:13, 16-19
 
There is no god besides you who have the care of all,
that you need show you have not unjustly condemned.
For your might is the source of justice;
your mastery over all things makes you lenient to all.
For you show your might when the perfection of your power is disbelieved;
and in those who know you, you rebuke temerity.
But though you are master of might, you judge with clemency,
and with much lenience you govern us;
for power, whenever you will, attends you.
And you taught your people, by these deeds,
that those who are just must be kind;
and you gave your children good ground for hope
that you would permit repentance for their sins.
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Commentary on Wis 12:13, 16-19
 
The Wisdom author provides a unique insight into the Old Testament perception of God’s power and mercy. The passage begins with a statement that God is the only god. There is no other to whom the Lord God answers, to whom he must justify his actions. His will is the source of justice, and because God is capable of destroying what he created, the fact that he chooses not to is proof that he is “lenient.”
 
The author tells the people that, when God’s primacy is challenged by unbelieving people, he reveals his might. Those who do have faith in him are expected to demonstrate their belief through actions, not necessarily words, in praise of God (“you rebuke temerity”). The passage concludes with a testimony of God’s mercy, for in his omnipotence he shows clemency to those who err, and in compassion God gives hope to the people for repentance and forgiveness.
 
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Responsorial Psalm: Psalm 86:5-6, 9-10, 15-16
 
R. (5a) Lord, you are good and forgiving.
 
You, O Lord, are good and forgiving,
abounding in kindness to all who call upon you.
Hearken, O Lord, to my prayer
and attend to the sound of my pleading.
R. Lord, you are good and forgiving.
 
All the nations you have made shall come
and worship you, O Lord,
and glorify your name.
For you are great, and you do wondrous deeds;
you alone are God.
R. Lord, you are good and forgiving.
 
You, O Lord, are a God merciful and gracious,
slow to anger, abounding in kindness and fidelity.
Turn toward me, and have pity on me;
give your strength to your servant.
R. Lord, you are good and forgiving.
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Commentary on Ps 86:5-6, 9-10, 15-16
 
Psalm 86 is a lament. The psalmist sings of a life afflicted and asks God to give his servant relief. The song indicates the faithfulness of the singer, even in times of distress. The themes of forgiveness and mercy are confidently expected for those who believe and trust in God.
 
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Reading II: Romans 8:26-27
 
Brothers and sisters:
The Spirit comes to the aid of our weakness;
for we do not know how to pray as we ought,
but the Spirit himself intercedes with inexpressible groanings.
And the one who searches hearts
knows what is the intention of the Spirit,
because he intercedes for the holy ones
according to God’s will.
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Commentary on Rom 8:26-27
 
In the previous verses, St. Paul’s dialogue has been explaining to the Romans that the glory of Christ will be shared by those who believe in him, and the sufferings of the present life are preparatory to future redemption. It is through the Holy Spirit that interior faith is communicated to God in prayer. Even the imperfect intent of the Christian is received because of the intercession of the Holy Spirit and because of God’s love and mercy. 
 
“The third testimony to the new life and glorious destiny of Christians. Man's aspirations risk being inefficacious because of his natural weakness, but the Spirit adds to them his intercession that transcends that weakness (hyperentygchanei, ‘intercedes over and above’). The result is that the Christian utters what would otherwise be ineffable. Even to pray ‘Abba, Father,’ the Spirit must dynamically assist the Christian (8:15; Galatians 4:6). But the Christian who so prays is aware that the Spirit is manifesting his presence to him. […] He who searches the hearts: An OT phrase for God (Proverbs 20:27; Psalm 139:1; 1 Corinthians 4:5). Only God comprehends the language and the mind of the Spirit, and he recognizes such assisted  prayer. according to God's will: Lit., ‘according to God.’ It was  part  of God's loving plan of salvation that the Spirit should play such a dynamic role in the aspirations and prayers of Christians. This plan will now be sketched briefly in vv. 28-30.” [5]
 
CCC:  Rom 8:26-39 2739; Rom 8:26-27 2634; Rom 8:26 741, 2559, 2630, 2736; Rom 8:27 2543, 2736, 2766
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Gospel: Matthew 13:24-43
 
Jesus proposed another parable to the crowds, saying:
“The kingdom of heaven may be likened
to a man who sowed good seed in his field.
While everyone was asleep his enemy came
and sowed weeds all through the wheat, and then went off.
When the crop grew and bore fruit, the weeds appeared as well.
The slaves of the householder came to him and said,
‘Master, did you not sow good seed in your field?
Where have the weeds come from?’
He answered, ‘An enemy has done this.’
His slaves said to him,
‘Do you want us to go and pull them up?’
He replied, ‘No, if you pull up the weeds
you might uproot the wheat along with them.
Let them grow together until harvest;
then at harvest time I will say to the harvesters,
“First collect the weeds and tie them in bundles for burning;
but gather the wheat into my barn.”’”
 
He proposed another parable to them.
“The kingdom of heaven is like a mustard seed
that a person took and sowed in a field.
It is the smallest of all the seeds,
yet when full-grown it is the largest of plants.
It becomes a large bush,
and the ‘birds of the sky come and dwell in its branches.’”
 
He spoke to them another parable.
“The kingdom of heaven is like yeast
that a woman took and mixed with three measures of wheat flour
until the whole batch was leavened.”
 
All these things Jesus spoke to the crowds in parables.
He spoke to them only in parables,
to fulfill what had been said through the prophet:
I will open my mouth in parables,
I will announce what has lain hidden from the foundation
of the world.
 
Then, dismissing the crowds, he went into the house.
His disciples approached him and said,
“Explain to us the parable of the weeds in the field.”
He said in reply, “He who sows good seed is the Son of Man,
the field is the world, the good seed the children of the kingdom.
The weeds are the children of the evil one,
and the enemy who sows them is the devil.
The harvest is the end of the age, and the harvesters are angels.
Just as weeds are collected and burned up with fire,
so will it be at the end of the age.
The Son of Man will send his angels,
and they will collect out of his kingdom
all who cause others to sin and all evildoers.
They will throw them into the fiery furnace,
where there will be wailing and grinding of teeth.
Then the righteous will shine like the sun
in the kingdom of their Father.
Whoever has ears ought to hear.”
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Commentary on Mt 13:24-43
 
In the first parable (unique to St. Matthew’s Gospel) we see the metaphor of the field used to describe the whole of mankind.  The fact that the householder does not permit his slaves to tear out the weeds for fear of killing the wheat as well is a warning to the disciples not to judge or attempt to alienate themselves from those with whom they have contact who reject the word.
 
“In this narrative in parable form Jesus creates an atmosphere that illustrates how, as divine Word, he attracts by persuading rather than by compelling.  The number and variety of the parables show God’s wisdom as leaving no approach to man’s heart untried.  The omnipotent Word manifests his power through mercy administered with patience. He wants to be loved more than to be obeyed, or to be obeyed only as a mode of being loved.” [6]
 
The parables of the “Mustard Seed” and “Yeast” (see also Mark 4:30-32 and Luke 13:18-21) emphasize that from the smallest of beginnings with the proclamation of the word, the Kingdom of God expands to encompass all peoples.
 
CCC: Mt 13:24-30 827; Mt 13:41-42 1034; Mt 13:41 333; Mt 13:42 1034
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Or
Shorter From: Matthew 13:24-30
 
Jesus proposed another parable to the crowds, saying:
“The kingdom of heaven may be likened to a man
who sowed good seed in his field.
While everyone was asleep his enemy came
and sowed weeds all through the wheat, and then went off.
When the crop grew and bore fruit, the weeds appeared as well.
The slaves of the householder came to him and said,
‘Master, did you not sow good seed in your field?
Where have the weeds come from?’
He answered, ‘An enemy has done this.’
His slaves said to him, ‘Do you want us to go and pull them up?’
He replied, ‘No, if you pull up the weeds
you might uproot the wheat along with them.
Let them grow together until harvest;
then at harvest time I will say to the harvesters,
“First collect the weeds and tie them in bundles for burning;
but gather the wheat into my barn.”’”
------------------------------------------------
Commentary on Mt 13:24-30
 
The shorter form focuses specifically on the parable of the “Weeds,” and excludes the explanation of the parable in Matthew 13: 26-42. While the longer form provides a broader view of the Kingdom of God, the shorter form focuses on the consequences of belief or rejection of the “Good News.”
 
CCC: Mt 13:24-30 827
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Reflection:
 
“Don’t play God.”  That is the message the Lord gives us in his first parable.  There are other times when Jesus tells his disciples not to be judgmental.  The most notable is “Stop judging, that you may not be judged. For as you judge, so will you be judged, and the measure with which you measure will be measured out to you. Why do you notice the splinter in your brother's eye, but do not perceive the wooden beam in your own eye? How can you say to your brother, 'Let me remove that splinter from your eye,' while the wooden beam is in your eye?” (Matthew 7:1-4).  The parable of the Weeds is a bit more complex but with a similar injunction which, of course, also applies to us.
 
As we have been told time and again over the past several weeks, we are called to be an apostolic people.  We have been given so much.  The Lord has shown us his love and mercy.  He has told us that this love is given without cost and without merit.  This same beneficence is reiterated in the reading from the book of Wisdom today.  God alone has power over all that is, that moves, breathes, and has life.  It is through his mercy that we are able to have life and hope.  His unconditional love is made clear in the fact that we are given free will; we can accept God’s Word and believe in him or we can choose the other path.
 
It is because of this offered choice that the Parable of the Weeds was necessary.  If God had chosen, he could have made us in such a way that we would come into being completely obedient to him with absolute faith.  We would be like angels, always worshiping and adoring God, ever faithful in our words and actions.  But as a creation made in his image and likeness, with free will, we are governed only by our understanding of God’s existence, and our faith in his continued presence, indwelling as the Holy Spirit, omnipresent in his creation, and specifically present in the Eucharist we share.
 
Yet we grow up in the world as members of a global community.  Many of those we encounter do not share our faith in Christ and have rejected his word.  These individuals are potentially “the children of the evil one.”  And the key word describing them is “potentially.”  We are not God!  We do not know their hearts.  Only God may presume to see clearly who are the true enemies and who are simply misguided.  Our command is the same for all: “Love one another.”  Jesus makes it even more explicit when he says: “Love your enemies.”  It is in this way that the wheat may be cultivated even as it grows among the weeds.  It is this way we can nourish one another and even the byproduct of that nourishment may help the weeds become more like the grain desired by our Heavenly Father.
 
Today we pray that we are always able to express the love of God to those we meet and that we also remember that judgment of others is reserved to God who created all things.
 
Pax
 

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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 used is “Landscape with the Parable of the Tares among the Wheat” by Abraham Bloemaert, 1624.
[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] Jerome Biblical Commentary, (Prentice Hall, Inc., © 1968), 53:90, 317.
[6] Erasmo Leiva-Merikakis, Fire of Mercy Heart of the Word Volume II, (Ignatius Press, San Francisco, CA, © 2003), 237.

Saturday of the Fifteenth Week in Ordinary Time

Optional Memorial for Saint Camillus De Lellis, Priest
[In the Dioceses of the United States]
 
Proper readings for the Memorial of St. Camillus De Lellis
 
Biographical information about St. Camillus De Lellis
 
Or
 
(Optional Memorial for the Blessed Virgin Mary)
 
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. Suggested for this date: #22 Holy Mary, Handmaid of the Lord.

“The Prophet Micah”
by Gustave Doré (1832-1883)

 
Readings for Saturday of the Fifteenth Week in Ordinary Time [2]
 
Readings from the Jerusalem Bible [3]
 
Readings and Commentary: [4]
 
Reading 1: Micah 2:1-5
 
Woe to those who plan iniquity,
and work out evil on their couches;
In the morning light they accomplish it
when it lies within their power.
They covet fields, and seize them;
houses, and they take them;
They cheat an owner of his house,
a man of his inheritance.
Therefore thus says the Lord:
Behold, I am planning against this race an evil
from which you shall not withdraw your necks;
Nor shall you walk with head high,
for it will be a time of evil.
 
On that day a satire shall be sung over you,
and there shall be a plaintive chant:
“Our ruin is complete,
our fields are portioned out among our captors,
The fields of my people are measured out,
and no one can get them back!”
Thus you shall have no one
to mark out boundaries by lot
in the assembly of the Lord.
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Commentary on Mi 2:1-5
 
The second chapter of the book of the prophet Micah opens with a denouncement of the evil rich who seek to steal the land of the poor. The practice, also mentioned in Isaiah, was prevalent in Judah. A person’s inherited land was, under Mosaic Law, supposed to be exempt from these schemes (1 Kings 21:1-4). However, the greedy were violating this precept.
 
The punishment the prophet mentions relates to the initial division of property among the Israelites when they came into the land, led by Joshua. Boundaries were established for each person and tribe (see Joshua 13-21). Those who are found guilty of stealing land will have no place in the final reckoning (e.g. the kingdom of Heaven).
 
CCC: Mi 2:2 2534
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Responsorial Psalm: Psalm 10:1-2, 3-4, 7-8, 14
 
R. (12b) Do not forget the poor, O Lord!
 
Why, O Lord, do you stand aloof?
Why hide in times of distress?
Proudly the wicked harass the afflicted,
who are caught in the devices the wicked have contrived.
R. Do not forget the poor, O Lord!
 
For the wicked man glories in his greed,
and the covetous blasphemes, sets the LORD at nought.
The wicked man boasts, “He will not avenge it”;
“There is no God,” sums up his thoughts.
R. Do not forget the poor, O Lord!
 
His mouth is full of cursing, guile and deceit;
under his tongue are mischief and iniquity.
He lurks in ambush near the villages;
in hiding he murders the innocent;
his eyes spy upon the unfortunate.
R. Do not forget the poor, O Lord!
 
You do see, for you behold misery and sorrow,
taking them in your hands.
On you the unfortunate man depends;
of the fatherless you are the helper.
R. Do not forget the poor, O Lord!
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Commentary on Ps 10:1-2, 3-4, 7-8, 14
 
Psalm 10 (generally linked with Psalm 9) is considered a thanksgiving hymn. The strophes used in this selection, however, reflect a lament against the wicked that prey upon the poor and faithful. By their actions, the wicked reject God and consider him unable or unwilling to stop their actions. The concluding strophe reflects the hope of the faithful, because of God’s mercy his salvation will vindicate them.
 
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Gospel: Matthew 12:14-21
 
The Pharisees went out and took counsel against Jesus
to put him to death.
 
When Jesus realized this, he withdrew from that place.
Many people followed him, and he cured them all,
but he warned them not to make him known.
This was to fulfill what had been spoken through Isaiah the prophet:
 
Behold, my servant whom I have chosen,
my beloved in whom I delight;
I shall place my Spirit upon him,
and he will proclaim justice to the Gentiles.
He will not contend or cry out,
nor will anyone hear his voice in the streets.
A bruised reed he will not break,
a smoldering wick he will not quench,
until he brings justice to victory.
And in his name the Gentiles will hope.
-------------------------------------------
Commentary on Mt 12:14-21
 
After the Lord challenged Pharisaic law and declared the “Son of Man is Lord of the Sabbath” (Matthew 12:8), the Pharisees see Jesus as a threat to their hold over the people. Jesus backs away from their intended violence.  In doing so, he fulfills the “Suffering Servant” role in the Book of Isaiah (Isaiah 42:1-4). This passage reemphasizes his meekness (see Matthew 11:28-30), and extends his mission to the G­entiles.
 
“The need to ‘take counsel’ together in secret, to make a laborious effort to harmonize a variety of minds and wills (συµβούλιον) who are united only by a common hatred, plainly manifests the complexities of the darkness in its frenzy to snuff out the simplicity of the light. How straightforwardly easy and direct, by comparison, Jesus' healing of the man! No, God does not have to ‘take counsel’ in order to do good! God simply follows the innermost law of his own nature:
 
Who has directed the Spirit of the Lord, or as his counselor has instructed him?
Whom did he consult for his enlightenment, and who taught him the path of justice,
and taught him knowledge, and showed him the way of understanding? (Isaiah 40:13-14)” [5]
 
"Matthew next shows how Jesus' withdrawal is not a setback, but a part of God's Plan as foretold in the Old Testament prophecy.  Matthew uses the formulaic statement, 'what had been spoken through Isaiah the prophet,' in order to set up his longest fulfillment quotation from the Old Testament: a passage from the Servant Song of Isaiah 42:1-4.
 
"The opening line of this prophecy  ̶  'Behold, my servant whom I have chosen, my beloved in whom I delight'  ̶  was already alluded to by the heavenly voice at Jesus' baptism (Matthew 3:17) and will be repeated at the transfiguration (Matthew 17:5)." [6]
 
CCC: Mt 12:18-21 713
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Reflection:
 
One might think (and there are many extreme liberal thinkers that do) that because a person has accumulated wealth, they are viewed as the oppressor, or the enemy of the poor.  If we read the passage from Micah and then interpret the Pharisaic class in the Gospel as being of that same privileged class, the thought might even be supported.  However, we must always remember that just because a person has wealth or power, it does not automatically brand that person as evil, or even as an enemy.
 
Let’s try a little example to illustrate the point:
 
There are two very wealthy men in a town.  They have both become so by hard work and wise decisions regarding their respective businesses.  One man’s objective or goal is to accumulate wealth to pass on to his heirs and to live comfortably in the process.  He has made shrewd dealings with his employees to maximize their productivity.  Realizing if he paid a bit more in wages he could get more capable people, he increased his pay to the employees.  His motive was profit, not their well-being.  Similarly he sought ways to decrease the cost of his product so it would be bought by more people and increase his wealth.  He cared nothing for his customers, only their money.
 
The other man was quite different.  His objective was to make a product that would benefit people and to provide jobs to people in his community.  He kept his profits at a bare minimum to insure more people could afford his product and be enriched by it.  As a consequence, he didn’t have the money to pay his employees as much as his competitor (the other man).  As time went on, he was not able to make any profit.  His product, although superior in many ways to competing products, was more expensive and he could not reduce the price and still keep paying his employees.  Eventually he went bankrupt and all of his employees lost their jobs.
 
Of these two men, who was the more moral person?  It was the second man,  the one who cared for his employees, the customer, and the good his product did.  But, looking at the good that came out of the situation, it was the profit-focused man who (albeit inadvertently) accomplished the goals of the other man.  His employees had jobs and a living wage.  His products were affordable and enriched the customer.  The second man, for all his good intentions, created unemployment and his products never again reached people.
 
The moral here is that it is not wealth in itself that is bad, but rather the attitudes and principles of those who wield it.  God can accomplish good even when man’s intent is ignoble.  And bad outcomes may come from the best intentions.  Our call is to use all of our gifts to God’s greater glory. We are constantly amazed that God can use even our most ardent detractors to accomplish his will.
 
Pax
 

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[1] General Norms for the Liturgical Year and the Calendar Miscellaneous Notes no. 5.
[2] The picture used today is “The Prophet Micah” by Gustave Doré (1832-1883).
[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] Erasmo Leiva-Merikakis, Fire of Mercy Heart of the Word Volume II (Ignatius Press, San Francisco, CA, © 2003), 79.
[6] Curtis Mitch and Edward Sri, The Gospel of Matthew (Baker Academic, Grand Rapids, MI, © 2010), 167.