Memorial of Saint Martin of Tours, Bishop

Proper readings for the Memorial of St. Martin of Tours
 
Biographical Information about St. Martin of Tours

"St. Martin Sharing His Coat"
St. Gatien Cathedral, artist not cited

 
Readings for Tuesday of the Thirty-second Week in Ordinary Time [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary: [3]
 
Reading 1: Wisdom 2:23–3:9
 
God formed man to be imperishable;
the image of his own nature he made them.
But by the envy of the Devil, death entered the world,
and they who are in his possession experience it.
 
But the souls of the just are in the hand of God,
and no torment shall touch them.
They seemed, in the view of the foolish, to be dead;
and their passing away was thought an affliction
and their going forth from us, utter destruction.
But they are in peace.
For if before men, indeed, they be punished,
yet is their hope full of immortality;
Chastised a little, they shall be greatly blessed,
because God tried them
and found them worthy of himself.
As gold in the furnace, he proved them,
and as sacrificial offerings he took them to himself.
In the time of their visitation they shall shine,
and shall dart about as sparks through stubble;
They shall judge nations and rule over peoples,
and the Lord shall be their King forever.
Those who trust in him shall understand truth,
and the faithful shall abide with him in love:
Because grace and mercy are with his holy ones,
and his care is with his elect.
-------------------------------------------
Commentary on Wis 2:23–3:9
 
The passage begins with the author recalling that God created humankind to be immortal.  The last verses of the second chapter of the Book of Wisdom make reference to original sin: Adam and Eve were tricked into sin by Satan. It was through this act of disobedience that sin and death entered the world.  The death referred to is spiritual death through sin.
 
In the third chapter we see the wonderful description of God’s intent for the “just” or those who have belief in God’s mercy.  They enjoy the promise of the resurrection and the life of heaven as the author paints the picture of the souls of the just with God: “the Lord shall be their King forever.”
 
CCC: Wis 2:23-24 1008; Wis 2:24 391, 413, 2538
-------------------------------------------
Responsorial Psalm: Psalm 34:2-3, 16-17, 18-19
 
R. (2a) I will bless the Lord at all times.
 
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. I will bless the Lord at all times.
 
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. I will bless the Lord at all times.
 
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. I will bless the Lord at all times.
-------------------------------------------
Commentary on Ps 34:2-3, 16-17, 18-19
 
In these strophes, Psalm 34 offers a lament.  The psalmist recalls that the Lord gives hope to those who are poor and have no hope.  The Lord hears their cry and brings them comfort and peace.
 
CCC: Ps 34:3 716
-------------------------------------------
Gospel: Luke 17:7-10
 
Jesus said to the Apostles:
“Who among you would say to your servant
who has just come in from plowing or tending sheep in the field,
‘Come here immediately and take your place at table’?
Would he not rather say to him,
‘Prepare something for me to eat.
Put on your apron and wait on me while I eat and drink.
You may eat and drink when I am finished’?
Is he grateful to that servant because he did what was commanded?
So should it be with you.
When you have done all you have been commanded, say,
‘We are unprofitable servants;
we have done what we were obliged to do.’”
-------------------------------------------
Commentary on Lk 17:7-10
 
Jesus continues to respond to the disciples' request to have their faith increased. In this selection he uses the story of the servant who could not claim his master’s gratitude simply because he had finished his other duties. He was only doing what he was called to do. In the same way the disciples could make no special claim on God because they did what they were obliged to do because of their call to serve the Lord. Perhaps the greatest analogy to this parable is the Blessed Virgin Mary’s opening statement in the Magnificat, “My soul proclaims the greatness of the Lord.” (Luke 1:46)
 
-------------------------------------------
Reflection:
 
We can call the Gospel today an attitude adjustment. If anyone thinks that, because they are really good at living their faith and doing God’s will, they have somehow earned God’s favor, they are sadly mistaken. Jesus makes it clear to his disciples, to whom this passage from St. Luke’s Gospel was addressed, that even if they should do all God asks of them, they have not “earned” a reward. They have only done what was expected.
 
Does this mean that all of our hard work, all our attention to what God calls us to be is not worthwhile? That is not what this parable was intended to say. God’s love for us is much more subtle and goes much deeper. If, for example, a person from their youngest memory, always listens to their parents’ teachings and shows them the respect and the love they deserve, should that child be given a special reward? Is it not the child’s duty to follow the parents’ instructions and express the love of a child to the parent who shelters them, feeds them, and nurtures them; keeping them from harm and teaching them to find their way in the world? Because the child was obedient have they somehow gone above and beyond expectations?
 
No, they have not (in this day and age, the example used might not seem to be quite as effective as in earlier years when children were expected to be obedient). The point is, however, when we do what is expected, we should not expect special recognition or reward. We should offer that service willingly and joyfully as our gift to one who has given us, who have fallen so many times, the gift of eternal life and love from the one who created us.
 
Today we give thanks to a loving Father who created us, who gives us his love and mercy. We recognize that our love must be reflected in how we act toward others, who are our brothers and sisters, and rejoice in the knowledge that through his love alone we are brought under Christ’s headship, unified in him.
 
Pax

---

[1] The picture is "St. Martin Sharing His Coat" St. Gatien Cathedral, artist not cited.
[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.

Memorial of Saint Leo the Great, Pope and Doctor of the Church

Proper readings for the Memorial of St. Leo the Great

 
Biographical information about St. Leo the Great

“Saint Leo the Great”
by Francisco de Herrera el Mozo, c. 1670s

 
Monday of the Thirty-second Week in Ordinary Time [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary: [3]
 
Reading 1: Wisdom 1:1-7
 
Love justice, you who judge the earth;
think of the Lord in goodness,
and seek him in integrity of heart;
Because he is found by those who test him not,
and he manifests himself to those who do not disbelieve him.
For perverse counsels separate a man from God,
and his power, put to the proof, rebukes the foolhardy;
Because into a soul that plots evil, wisdom enters not,
nor dwells she in a body under debt of sin.
For the holy Spirit of discipline flees deceit
and withdraws from senseless counsels;
and when injustice occurs it is rebuked.
For wisdom is a kindly spirit,
yet she acquits not the blasphemer of his guilty lips;
Because God is the witness of his inmost self
and the sure observer of his heart
and the listener to his tongue.
For the Spirit of the Lord fills the world,
is all-embracing, and knows what man says.
-------------------------------------------
Commentary on Wis 1:1-7
 
These first verses from the Book of Wisdom begin with an exhortation to: “Love justice, you who judge the earth.” It is likely that "you who judge the earth" refers to the kings or rulers of the Hebrew people. To "love justice," in this usage, means conforming decisions according to the will of God and his plan, not human or secular motives.
 
“The author begins with an exhortation, which the rest of the book will reinforce: Live a virtuous life and trust in God because these qualities make possible union with God and with wisdom. […] Grumblings against God’s providence do not go unnoticed and God, who is jealous of his honor, punishes such transgressions by not granting immortality.” [4]
 
-------------------------------------------
Responsorial Psalm: Psalm 139:1b-3, 4-6, 7-8, 9-10
 
R. (24b) Guide me, Lord, along the everlasting way.
 
O Lord, you have probed me and you know me;
you know when I sit and when I stand;
you understand my thoughts from afar.
My journeys and my rest you scrutinize,
with all my ways you are familiar.
R. Guide me, Lord, along the everlasting way.
 
Even before a word is on my tongue,
behold, O Lord, you know the whole of it.
Behind me and before, you hem me in
and rest your hand upon me.
Such knowledge is too wonderful for me;
too lofty for me to attain.
R. Guide me, Lord, along the everlasting way.
 
Where can I go from your spirit?
From your presence where can I flee?
If I go up to the heavens, you are there;
if I sink to the nether world, you are present there.
R. Guide me, Lord, along the everlasting way.
 
If I take the wings of the dawn,
if I settle at the farthest limits of the sea,
Even there your hand shall guide me,
and your right hand hold me fast.
R. Guide me, Lord, along the everlasting way.
-------------------------------------------
Commentary on Ps 139:1b-3, 4-6, 7-8, 9-10
 
Psalm 139 is the song of one in uncertain circumstances, possibly in exile or fleeing from a pursuer.  The psalmist sees in this plight that the Lord has probed him and knows him completely.  The singer recognizes that God is always present, always observing.  Therefore, God guides and protects those to whom he has revealed himself.
 
-------------------------------------------
Gospel: Luke 17:1-6
 
Jesus said to his disciples,
“Things that cause sin will inevitably occur,
but woe to the one through whom they occur.
It would be better for him if a millstone were put around his neck
and he be thrown into the sea
than for him to cause one of these little ones to sin.
Be on your guard!
If your brother sins, rebuke him;
and if he repents, forgive him.
And if he wrongs you seven times in one day
and returns to you seven times saying, ‘I am sorry,’
you should forgive him.”
 
And the Apostles said to the Lord, “Increase our faith.”
The Lord replied, “If you have faith the size of a mustard seed,
you would say to this mulberry tree,
‘Be uprooted and planted in the sea,’ and it would obey you.”
-------------------------------------------
Commentary on Lk 17:1-6
 
Jesus begins teaching his disciples about forgiveness in the selection from St. Luke’s Gospel. He tells his friends to hold each other accountable and to forgive them if they ask for forgiveness. Even if it is a great sin (“seven times in one day” using Hebrew numerology, this would be absolute sin followed by absolute apology and forgiveness), forgiveness should be given.
 
St. Luke’s Gospel gives us three sayings of Jesus to consider. The first is an exhortation not to lead others to sin (even though “sin will inevitably occur”). Jesus anticipates a situation that will later plague St. Paul – one of “false teachers.” Jesus’ view for these people is that it would be better for them if they had never been born. (Note: while in St. Luke’s Gospel he refers to “little ones” meaning poor or helpless, in St. Matthew this saying references adults: “those who believe in me.”)
 
The second saying involves forgiveness, both of self (“Be on your guard!”) and of others. The use of the number “seven” relates to Hebrew numerology and demonstrates the depth of forgiveness required of the Christian (cf. Genesis 4:24). The implication is perfect or complete forgiveness as referenced in 1 Corinthians 13:4f, 7.
 
The disciples' request for increased faith is answered in a way that implies that faith is evidenced first by results and understood later. “It is the quality rather than the quantity of faith that must be revitalized. The nuance of the Greek verbs indicates that if you ‘would say…it would already have obeyed you’ almost as though fulfillment anticipates faith.” [5]
 
CCC: Lk 17:1 2287; Lk 17:3-4 2845; Lk 17:4 2227; Lk 17:5 162
-------------------------------------------
Reflection:
 
The Holy Scripture gives us a circle of cause and effect today.  In the first reading from the Book of Wisdom and selection from Psalm 139 we are told, first, that the Holy Spirit is everywhere in God’s creation.  We are also told that if we have faith in that omnipresent hand of God, we will be guided to do what is right and just.  Wisdom literature is so rich in guidance.
 
These first two selections provide a backdrop for the Gospel as the Lord instructs his disciples to forgive those who sin against them.  The presumption in this message goes a little deeper.  The Lord is assuming that his disciples know that their “brother” is not just a person to whom they are related but includes all those with whom they have contact.
 
Jesus expresses the depth of this forgiveness in symbolic terms using the perfect number (most complete) “seven.”  He tells them even if their brother sins against them seven times in one day (which would amount to a complete action) but begs forgiveness seven times (which would amount to a complete apology) they must forgive.  The Lord, in addition to understanding the importance of loving one another, also understands that lack of forgiveness opens the door to the inverse of love, hate; and hatred destroys the soul. (Or as St. Augustine of Hippo says, “Resentment is like taking poison and hoping the other person dies.”)
 
We all understand that the instinctive reaction of the human person, when wronged, is to strike back in kind or even to a greater extent than the wrong offered by our attacker (Note the current strife in Gaza).  The disciples also saw that what Jesus was commanding them to do would be supremely difficult.  Faced with this dilemma, they asked for what they needed, in order to be able to respond to the commandment – more faith. 
 
We find ourselves in a circle.  If we open our hearts to the Holy Spirit, we are able to respond with justice to situations in which we find ourselves.  But justice is not retribution, we are told by Jesus.  Justice is forgiveness and forgiveness is difficult, so we need more faith to listen more intensely to the Holy Spirit to respond more perfectly to the Lord.  If we are diligent this circle becomes an upward spiral that will ultimately lead us to our Eternal Father.  Difficult as it may be, we ask today for the strength to hear the Holy Spirit and forgive those who wrong us.  It is what we are commanded to do.
 
Pax

---

[1] The picture is “Saint Leo the Great” by Francisco de Herrera el Mozo, c. 1670s.
[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), 34:12, p.559.
[5] Jerome Biblical Commentary (Prentice Hall, Inc., © 1968), 44:123, p.150.

Feast of the Dedication of the Lateran Basilica in Rome

Information about the Lateran Basilica
 

St. John Lateran Basilica
by Deacon Robert Lackney, artist and architect

Readings for the Feast of the Dedication of the Lateran Basilica [1]
 
Readings from the Jerusalem Bible [2]
 
On this feast it is my tradition to offer you the reflections of others within the universal Church. Today’s reading commentary comes from Brendan Byrne SJ. The reflection is from Fr. Njoku Canice Chukwuemeka, C.S.Sp., DMin, a Catholic Priest and a member of the Congregation of the Holy Spirit (Spiritans).
 
Readings and Commentary: [3]
 
Reading 1: Ezekiel 47:1-2, 8-9, 12
 
The angel brought me
back to the entrance of the temple,
and I saw water flowing out
from beneath the threshold of the temple toward the east,
for the façade of the temple was toward the east;
the water flowed down from the southern side of the temple,
south of the altar.
He led me outside by the north gate,
and around to the outer gate facing the east,
where I saw water trickling from the southern side.
He said to me,
“This water flows into the eastern district down upon the Arabah,
and empties into the sea, the salt waters, which it makes fresh.
Wherever the river flows,
every sort of living creature that can multiply shall live,
and there shall be abundant fish,
for wherever this water comes the sea shall be made fresh.
Along both banks of the river, fruit trees of every kind shall grow;
their leaves shall not fade, nor their fruit fail.
Every month they shall bear fresh fruit,
for they shall be watered by the flow from the sanctuary.
Their fruit shall serve for food, and their leaves for medicine.”
-------------------------------------------
Commentary on Ez 47:1-2, 8-9, 12
 
“The scriptural offerings begin with a first reading taken from a (somewhat truncated) excerpt from Ezekiel’s vision of the renewed Temple in Jerusalem (47:1-2, 8-9, 12). Because the presence of the Lord has returned to the Temple (following the return of Israel itself from exile), the waters flowing from the Temple have become life-giving in the spectacular way described – even the Dead Sea is seen as being made to teem with fish when the waters enter it. The vision has entered Christian imagination as a powerful symbol of the life (grace) that flows to human beings through God’s presence in the Temple of the Church.”
 
-------------------------------------------
Responsorial Psalm: Psalm 46:2-3, 5-6, 8-9
 
R. (5) The waters of the river gladden the city of God, the holy dwelling of the Most High!
 
God is our refuge and our strength,
an ever-present help in distress.
Therefore, we fear not, though the earth be shaken
and mountains plunge into the depths of the sea.
R. The waters of the river gladden the city of God, the holy dwelling of the Most High!
 
There is a stream whose runlets gladden the city of God,
the holy dwelling of the Most High.
God is in its midst; it shall not be disturbed;
God will help it at the break of dawn.
R. The waters of the river gladden the city of God, the holy dwelling of the Most High!
 
The LORD of hosts is with us;
our stronghold is the God of Jacob.
Come! behold the deeds of the LORD,
the astounding things he has wrought on earth.
R. The waters of the river gladden the city of God, the holy dwelling of the Most High!
-------------------------------------------
Commentary on  Ps 46:2-3, 5-6, 8-9*
 
Psalm 46 is a hymn of praise. In this passage we see the analogy presented in the reading from Ezekiel referenced (Ezekiel 47:1-2, 8-9, 12) as the Lord is praised for supporting the people with his strength and creation.
 
-------------------------------------------
Reading II: 1 Corinthians 3:9c-11, 16-17
 
Brothers and sisters:
You are God’s building.
According to the grace of God given to me,
like a wise master builder I laid a foundation,
and another is building upon it.
But each one must be careful how he builds upon it,
for no one can lay a foundation other than the one that is there,
namely, Jesus Christ.
 
Do you not know that you are the temple of God,
and that the Spirit of God dwells in you?
If anyone destroys God’s temple,
God will destroy that person;
for the temple of God, which you are, is holy.
-------------------------------------------
Commentary on 1 Cor 3:9c-11, 16-17
 
“In the second reading, 1 Cor 3:9c-11, 16-17, St Paul moves from speaking of the Christian community at Corinth in terms of a ‘plantation’ to that of a ‘building’, and finally a ‘holy building’ or temple, in which God’s Spirit dwells. Christian ministers, such as he and his co-workers, are the builders who are bringing this holy building to completion. The essential foundation that Paul has laid is Christ. As is necessary for the success of any building operation, all subsequent builders must ensure that their work is rightly aligned upon the foundation. The image of the community as a holy building or temple was something early Christianity derived from Judaism. It communicates the sense that even when absent from a physical place of worship the gathered community is already itself a holy building (temple) in which the Lord is present. The physical building is the outward, local, visible expression of the Christian conviction that it is God’s delight to dwell among human beings – a presence made vastly more accessible through the Incarnation of the Son, extended to all times and places through the sacramental life of the Church.”
 
CCC: 1 Cor 3:9 307, 755, 756; 1 Cor 3:11 756; 1 Cor 3:16-17 797
-------------------------------------------
Gospel: John 2:13-22
 
Since the Passover of the Jews was near,
Jesus went up to Jerusalem.
He found in the temple area those who sold oxen, sheep, and doves,
as well as the money-changers seated there.
He made a whip out of cords
and drove them all out of the temple area, with the sheep and oxen,
and spilled the coins of the money-changers
and overturned their tables,
and to those who sold doves he said,
“Take these out of here,
and stop making my Father’s house a marketplace.”
His disciples recalled the words of Scripture,
Zeal for your house will consume me.
At this the Jews answered and said to him,
“What sign can you show us for doing this?”
Jesus answered and said to them,
“Destroy this temple and in three days I will raise it up.”
The Jews said,
“This temple has been under construction for forty-six years,
and you will raise it up in three days?”
But he was speaking about the temple of his Body.
Therefore, when he was raised from the dead,
his disciples remembered that he had said this,
and they came to believe the Scripture
and the word Jesus had spoken.
-------------------------------------------
Commentary on Jn 2:13-22
 
“The Gospel, John 2:13-22, adds a christological crown to this rich scriptural offering. In John’s account, Jesus’ ‘cleansing’ of the Temple in Jerusalem is very radical. By driving out the animals and money changers he is really overthrowing the whole system of Temple worship based upon animal sacrifices that had existed hitherto. ‘Zeal for (his) Father’s house consumes’ him in that his whole life and teaching is one great campaign to disclose and make effective the presence of God on a vastly wider scale than in the confines of the material Temple. His ‘zeal’ or passion for this mission will ‘consume’ him in the sense of bringing him to his death. However, as his disciples subsequently realize, his own body will become the new place of God’s presence, the ‘Temple’ which, through rising from the dead, he will build ‘in three days’. Believers need not mourn the loss of the Temple in Jerusalem (destroyed by the Romans in 70 CE). They live within the new ‘Temple’ constituted by the body of their risen Lord.”
 
CCC: Jn 2:13-14 583; Jn 2:16-17 584; Jn 2:18-22 586; Jn 2:18 575; Jn 2:19-22 994; Jn 2:21 586
-------------------------------------------
Reflection: by Fr. Canicecnjoku
 
I would like to begin this brief homily with these significant and interesting words of Pope Benedict XVI: “The beauty and harmony of Churches, destined to render praise to God, invites us, limited beings and sinners, to form a ‘cosmos,’ a well-ordered edifice, in communion with Jesus, who is the true Holy of Holies…Every community, therefore, has the duty to take special care of its own sacred buildings, which are a precious religious and historical patrimony.” (Nov 9, 2008, Feast of Lateran Basilica).
 
This Basilica was built by Constantine and was consecrated by Pope Sylvester in 324. This feast was first observed in Rome, but later, it was extended to the universal Latin Church. There are two important points about today’s celebration. First, the physical building, as well as our bodies, is God’s dwelling place. Second, both the physical church building and we are evidence and the manifestation of God’s presence on earth. So, we must keep them holy and sacred.
 
Rather than St. Peter’s Basilica in Rome, the Pope’s church as the Bishop of the archdiocese of Rome is the Lateran Basilica, which bears on its facade: “omnium urbis et orbis ecclesiarum mater et caput” (the mother and mistress of all churches of Rome and the world).
 
In our first reading, the vision of the prophet Ezekiel about the temple of Jerusalem is presented to us most articulately and dramatically. This reminds us of God’s ever-abiding presence within his temple.
 
As a sign of God’s presence among his people, the Temple or “Church” is a place from where the river of God’s joy flows towards us. That is, to nourish and satisfy us. It is a place of refuge where we find eternal bliss. It is a place where our spiritual hunger and thirst are satisfied, and most importantly, it is a place of healing where we find Jesus, our balm of Gilead (Jer 8:22) that heals our wounded souls.
 
In the second reading, Paul takes us to the next and very important dimension of the temple of God and that is us: “You are God’s building…did you not realize that you are God’s temple and the Holy Spirit of God was living among you?” This is straight and direct to the point, and this is what we are.
 
We are the seat of God’s government because our hearts are the innermost sanctuaries of the Holy Spirit. Paul reminds us of God’s special presence within us. We are God’s living and mobile temple. Therefore, there is a special call today to keep this temple holy, pure, and sacred, because God does not dwell in a flirty temple. If our temple remains sacred, his spirit will continue to dwell therein.
 
Hence today’s celebration reminds us that our bodies as God’s temple were purchased through the water of baptism, and consecrated through the sacred oil of Chrism and the indwelling of the Holy Spirit, whereas the physical church is also consecrated by both the presence of the Trinitarian God and the presence of “God’s priestly, holy and chosen people” (1 Peter 2:9).
 
Therefore, as we commemorate the Dedication of the Lateran Basilica, let us joyfully acclaim with the psalmist: “The water of the river gives joy to God’s city, the holy place where the Most High dwells.”
 
Peace be with you all.
 
Maranatha!
 
In other years: Feast of the Dedication of the Lateran Basilica in Rome
 

---

[1] The drawing is of St. John Lateran Basilica by Deacon Robert Lackney, artist and architect.
[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.
 Brendan Byrne SJ did not write a commentary on the Psalm; this commentary is my own.

Saturday of the Thirty-first Week in Ordinary Time

Optional Memorial of 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. (USCCB recommends:# 20. Holy Mary, the New Eve or #28.The Immaculate Heart of the Blessed Virgin Mary)

“The Worship of Mammon”
by Evelyn de Morgan, c. 1900

 
Readings for Saturday of the Thirty-first Week in Ordinary Time [2]
 
Readings from the Jerusalem Bible [3]
 
Readings and Commentary: [4]
 
Reading 1: Romans 16:3-9, 16, 22-27
 
Brothers and sisters:
Greet Prisca and Aquila, my co-workers in Christ Jesus,
who risked their necks for my life,
to whom not only I am grateful but also all the churches of the Gentiles;
greet also the Church at their house.
Greet my beloved Epaenetus,
who was the firstfruits in Asia for Christ.
Greet Mary, who has worked hard for you.
Greet Andronicus and Junia,
my relatives and my fellow prisoners;
they are prominent among the Apostles
and they were in Christ before me.
Greet Ampliatus, my beloved in the Lord.
Greet Urbanus, our co-worker in Christ,
and my beloved Stachys.
Greet one another with a holy kiss.
All the churches of Christ greet you.
 
I, Tertius, the writer of this letter, greet you in the Lord.
Gaius, who is host to me and to the whole Church, greets you.
Erastus, the city treasurer,
and our brother Quartus greet you.
 
Now to him who can strengthen you,
according to my Gospel and the proclamation of Jesus Christ,
according to the revelation of the mystery kept secret for long ages
but now manifested through the prophetic writings and,
according to the command of the eternal God,
made known to all nations to bring about the obedience of faith,
to the only wise God, through Jesus Christ
be glory forever and ever. Amen.
-------------------------------------------
Commentary on Rom 16:3-9, 16, 22-27
 
This selection from the last chapter of St. Paul’s Letter to the Romans is part of what is known as “Letter of Recommendations to Phoebe.” It was probably sent to the church in Ephesus as opposed to Rome. In it the writer extols the virtue of members of the community by name, commending them for their work on behalf of the community. In verse 22: “Tertius, the writer of this letter” is St. Paul’s scribe.
 
The selection concludes with a doxology or short hymn to the Lord that concludes the letter (both the selection and the whole letter to the Romans) in praise of Christ Jesus.
 
CCC: Rom 16:25-27 2641; Rom 16:26 143, 1204, 2087
-------------------------------------------
Responsorial Psalm: Psalm 145:2-3, 4-5, 10-11
 
R. (1b) I will praise your name for ever, Lord.
 
Every day will I bless you,
and I will praise your name forever and ever.
Great is the LORD and highly to be praised;
his greatness is unsearchable.
R. I will praise your name for ever, Lord.
 
Generation after generation praises your works
and proclaims your might.
They speak of the splendor of your glorious majesty
and tell of your wondrous works.
R. I will praise your name for ever, Lord.
 
Let all your works give you thanks, O LORD,
and let your faithful ones bless you.
Let them discourse of the glory of your Kingdom
and speak of your might.
R. I will praise your name for ever, Lord.
-------------------------------------------
Commentary on Ps 145:2-3, 4-5, 10-11
 
Psalm 145 is a hymn of praise. This singer in these strophes pours out his heart to God whose greatness is unknowable, and who, through his creation, has demonstrated majesty beyond any human undertaking.
 
CCC: Ps 145:3 300
 -------------------------------------------
Gospel: Luke 16:9-15
 
Jesus said to his disciples:
“I tell you, make friends for yourselves with dishonest wealth,
so that when it fails, you will be welcomed into eternal dwellings.
The person who is trustworthy in very small matters
is also trustworthy in great ones;
and the person who is dishonest in very small matters
is also dishonest in great ones.
If, therefore, you are not trustworthy with dishonest wealth,
who will trust you with true wealth?
If you are not trustworthy with what belongs to another,
who will give you what is yours?
No servant can serve two masters.
He will either hate one and love the other,
or be devoted to one and despise the other.
You cannot serve God and mammon.”
 
The Pharisees, who loved money,
heard all these things and sneered at him.
And he said to them,
“You justify yourselves in the sight of others,
but God knows your hearts;
for what is of human esteem is an abomination in the sight of God.”
-------------------------------------------
Commentary on Lk 16:9-15
 
This passage contains the conclusions or morals of the parable of the dishonest steward. “Dishonest wealth: literally, ‘mammon of iniquity.’ Mammon is the Greek transliteration of a Hebrew or Aramaic word that is usually explained as meaning ‘that in which one trusts.’ The characterization of this wealth as dishonest expresses a tendency of wealth to lead one to dishonesty. Eternal dwellings: or ‘eternal tents,’ i.e., heaven as opposed to the teachings.” [5]
 
The lessons taught to the disciples in the second and third moralizations of that story are, first the need to be faithful in positions of responsibility, and then the inability of a person to serve two masters. “'Abomination': the original Greek word means worship of idols, and, by derivation, the horror this provoked in a true worshiper of God. So the expression conveys God's disgust with the attitude of the Pharisees who, by wanting to be exalted, are putting themselves, like idols, in the place of God.” [6]
 
CCC: Lk 16:13 2424
-------------------------------------------
Reflection:
 
The story in the parable of the dishonest steward, for which today’s Gospel was the conclusion, demonstrates that caution must be exercised when dealing with those in the secular world, especially in matters of material wealth. (The implication is that we should not have to worry about shrewd dealings and duplicity when dealing within the community of faith.)
 
A second lesson conveyed by the parable is that trust is a matter of character (and should be the hallmark of Christian character). If a person is trustworthy, they may be trusted in large or small matters; temptation will not dissuade them from their honest and faithful trust. If, on the other hand, a person is not trustworthy even small trusts will be violated.
 
A final lesson summarizes our understanding of this passage today. One may not serve two masters, God and wealth. If our prize is eternal life, then our eyes must be fixed firmly on God. Yes, we use the gifts he has given us to make our way in the world. We also make sure that our brothers and sisters are helped along the way. But our efforts are for God’s glory not for the sake of accumulating wealth. Wealth is its own prize and the rewards end with this life. We are warned about this numerous times in the Gospels.
 
That final lesson, we cannot serve two masters, is often difficult for those of us who live in the secular world.  We need to make a living to support ourselves and our families, and frequently the demands of the workplace can challenge and stain the Christian ideal: the goal that all we do must be done for God’s greater glory. 
 
There is an even more treacherous temptation as a result of the pressure to provide well for the family.  Not only can we become so focused on material success, but we are also tempted to cut corners so we can complete our assigned tasks more quickly, or find alternate, less honest ways of bringing financial security.
 
Sometimes the hardest thing we do as disciples is take the time to do our jobs well, even at the expense of time we know we should be spending on pursuits that would build us up spiritually or be better for our family relationships.
 
We have a good reminder of a very practical aspect of Christian values today. Let us pray that our efforts reveal God’s glory, and our own wealth help those in need. Let us remember that in all things we are children of the light and greed has no place with us.
 
Pax

---

[1] General Norms for the Liturgical Year and the Calendar Miscellaneous Notes no. 5: “Outside Advent, Christmas Time, Lent, and Easter Time, on Saturdays which have no commemoration having the rank of Obligatory Memorial or higher, a Mass in honor of the Blessed Virgin Mary may be celebrated. This is indicated in the calendar by “BVM.” The readings and prayers may be selected from the Collection of Masses of the Blessed Virgin Mary.”
[2] The picture is “The Worship of Mammon” by Evelyn de Morgan, c. 1900.
[3] S.S. Commemoratio
[4] The readings are taken from the New American Bible except for 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] NAB footnote on Luke 16:9.
[6] The Navarre Bible, Gospel and Acts (Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland Copyright © 2008), 457.

Friday of the Thirty-first Week in Ordinary Time

“Mammon”
by George Fredrick Watts, 1884-85

Readings for Friday of the Thirty-first Week in Ordinary Time [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary: [3]
 
Reading 1: Romans 15:14-21
 
I myself am convinced about you, my brothers and sisters,
that you yourselves are full of goodness,
filled with all knowledge, and able to admonish one another.
But I have written to you rather boldly in some respects to remind you,
because of the grace given me by God
to be a minister of Christ Jesus to the Gentiles
in performing the priestly service of the Gospel of God,
so that the offering up of the Gentiles may be acceptable,
sanctified by the Holy Spirit.
In Christ Jesus, then, I have reason to boast in what pertains to God.
For I will not dare to speak of anything
except what Christ has accomplished through me
to lead the Gentiles to obedience by word and deed,
by the power of signs and wonders,
by the power of the Spirit of God,
so that from Jerusalem all the way around to Illyricum
I have finished preaching the Gospel of Christ.
Thus I aspire to proclaim the Gospel
not where Christ has already been named,
so that I do not build on another’s foundation,
but as it is written:
 
Those who have never been told of him shall see,
and those who have never heard of him shall understand.
-------------------------------------------
Commentary on Rom 15:14-21
 
This passage begins the conclusion to St. Paul’s Letter to the Romans. He starts by reiterating his faith in the members of the community, that they have faithfully received the Gospel he preaches and are able to apply it to one another appropriately. He continues by establishing his own Christ-given authority to bring the Gentiles to faith in the Lord, into full communion with the whole of the faithful.  St. Paul also states once more that what he has taught to the Gentiles he has received from Christ, and the same message has been proclaimed throughout his travels.
 
He concludes the selection by quoting Isaiah 52:15 which “concerns the Servant of the Lord. According to Isaiah, the Servant is first of all Israel, which was to bring the knowledge of Yahweh to the nations. In Romans 9-11 Paul showed how Israel failed in this mission. Therefore, he himself undertakes almost singlehandedly Israel's responsibility as the Servant and moves as quickly as possible with the gospel through the Roman Empire.” [4]
 
CCC: Rom 12-15 1454, 1971; Rom 15:16 1070; Rom 15:19 693
-------------------------------------------
Responsorial Psalm: Psalm 98:1, 2-3ab, 3cd-4
 
R. (see 2b) The Lord has revealed to the nations his saving power.
 
Sing to the LORD a new song,
for he has done wondrous deeds;
His right hand has won victory for him,
his holy arm.
R. The Lord has revealed to the nations his saving power.
 
The LORD has made his salvation known:
in the sight of the nations he has revealed his justice.
He has remembered his kindness and his faithfulness
toward the house of Israel.
R. The Lord has revealed to the nations his saving power.
 
All the ends of the earth have seen
the salvation by our God.
Sing joyfully to the LORD, all you lands;
break into song; sing praise.
R. The Lord has revealed to the nations his saving power.
-------------------------------------------
Commentary on Ps 98:1, 2-3ab, 3cd-4
 
Psalm 98 is a song of praise and thanksgiving. We see, in this selection, how God is praised for the strength he lends his people, and the salvation he brings to those who are faithful. It is also a song of victory that is attributed to the Lord, and one of awe for the deeds he has done on behalf of his people. We can relate the victory to the unblemished creation of the Blessed Mother.
 
-------------------------------------------
Gospel: Luke 16:1-8
 
Jesus said to his disciples, “A rich man had a steward
who was reported to him for squandering his property.
He summoned him and said,
‘What is this I hear about you?
Prepare a full account of your stewardship,
because you can no longer be my steward.’
The steward said to himself, ‘What shall I do,
now that my master is taking the position of steward away from me?
I am not strong enough to dig and I am ashamed to beg.
I know what I shall do so that,
when I am removed from the stewardship,
they may welcome me into their homes.’
He called in his master’s debtors one by one.
To the first he said, ‘How much do you owe my master?’
He replied, ‘One hundred measures of olive oil.’
He said to him, ‘Here is your promissory note.
Sit down and quickly write one for fifty.’
Then to another he said, ‘And you, how much do you owe?’
He replied, ‘One hundred measures of wheat.’ 
He said to him, ‘Here is your promissory note;
write one for eighty.’
And the master commended that dishonest steward for acting prudently.
For the children of this world
are more prudent in dealing with their own generation
than the children of light.”
-------------------------------------------
Commentary on Lk 16:1-8
 
“The parable of the Unrighteous Steward is about urgency and preparedness.  About to lose his position (16:2), the steward makes use of a pressing situation to find favor with his master’s debtors and prepare for his future (16:4). Christians should take even greater care to prepare for life in the world to come. Mystically (St. Gaudentius, Sermo 18): the unrighteous steward signifies the devil, whose domination over the world is nearing its end. Having wasted the Lord’s goods by stripping us of divine grace and friendship, he now works anxiously to make friends by deception and empty promises of forgiveness. While his ardor and foresight are worthy of imitation, his wicked and dishonest tactics are not.”[5]
 
The common practice at the time this parable was told was for the steward to receive interest or commission on the amounts owed to their masters. Therefore, in this account, when the dishonest steward reduces the amount owed to his master, he is really just retrieving the actual amount owed, foregoing his own extravagant interest, hence the master’s praise. (Given that the steward was being dismissed, this “praise” was provided as an ironic statement to emphasize the lesson or logion.) The moral taught by this story is that we are to be prudent with material wealth accumulated through the use of God’s gifts. Avoiding greed, to which wealth can easily lead, will establish the person in a positive light in the next stage of existence.
 
Given the juxtaposition of “children of this world” and “children of light,” we also see a moral contrast implying a rather Pauline thought, that we may be viewed as foolish in our love for one another as we do not deal shrewdly with others, but act out of fairness, even charity.
 
CCC: Lk 16:1 952; Lk 16:3 952
-------------------------------------------
Reflection:
 
We cannot understate the impact of the moral of the Gospel parable about the dishonest steward.  There is actually a sort of double warning related by St. Luke.  First, avoid greed, it will lead to utter destruction (ask Bernard Madoff and his family).  Greed, both corporate and individual, has been at the bottom of most of the major atrocities that man has committed against man in the recent past.  Greed fueled the war in Afghanistan (the major source of most of the world’s heroin supply is likely a driver that motivates the Islamic extremists).  It was certainly responsible for the “great recession.”
 
Greed and the temptation to amass personal wealth has caused health care costs to be inflated as insurers attempt to maximize their profits at the expense of those who are ill, and greed is the biggest contributor to the global environmental crisis, as we look at those who seek to grab big profits by denuding forests, over-fishing the waters, and dumping wastes without the expensive precautions needed.
 
Perhaps the worst part of greed is that it tempts the poor and the rich alike.  When we start pointing fingers at those who have profited excessively, we need to look at how they were able to profit.  Was it not meeting the demands of those who did not think of themselves as greedy?  Did Bernard Madoff become wealthy without individuals who thought they could become wealthy themselves?  When we look at what we buy or what we acquire, do we stop to think where it came from or who may have suffered to bring it to us?
 
The Christian is called to form a clear understanding of conservancy, of all of the resources God has provided (please take the time to read Laudato Si’).  What the Lord calls our attention to is not that it is bad to use our God-given gifts to prosper in the world, but if we are to stand before the Just Judge on the last day, we had better have been very cautious in our dealings with the secular world, knowing that what we do on a daily basis must be for God’s greater glory and not our own.
 
Pax

---

[1] The picture used today is “Mammon” by George Fredrick Watts, 1884-85.
[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] NAB footnote on Romans 15:21.
[5] Ignatius Catholic Study Bible, Old and New Testament (Ignatius Press, © 2024, San Francisco, CA.), 1863.