Wednesday of the Fourteenth Week in Ordinary Time

“Communion of the Apostles”
by Luca Signorelli, 1512

Readings for Wednesday of the Fourteenth Week in Ordinary Time [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary: [3]
 
Reading 1: Hosea 10:1-3, 7-8, 12
 
Israel is a luxuriant vine
whose fruit matches its growth.
The more abundant his fruit,
the more altars he built;
The more productive his land,
the more sacred pillars he set up.
Their heart is false,
now they pay for their guilt;
God shall break down their altars
and destroy their sacred pillars.
If they would say,
“We have no king”—
Since they do not fear the Lord,
what can the king do for them?
 
The king of Samaria shall disappear,
like foam upon the waters.
The high places of Aven shall be destroyed,
the sin of Israel;
thorns and thistles shall overgrow their altars.
Then they shall cry out to the mountains, “Cover us!”
and to the hills, “Fall upon us!”
 
“Sow for yourselves justice,
reap the fruit of piety;
break up for yourselves a new field,
for it is time to seek the Lord, till he come and rain down justice upon you.”
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Commentary on Hos 10:1-3, 7-8, 12
 
The prophet Hosea speaks of the relationship between secular success and the erosion of faith. The people have moved away from the fidelity demanded by God’s covenant, even to a point where they seem to be seeking a king other than God (as described in 1 Samuel 8:6ff). They have adopted pagan practices, setting up pillars and altars to false gods.  The oracle of Hosea predicts the destruction of these places of false worship and finally exhorts the people to return to genuine love of God (“Sow for yourselves justice, reap the fruit of piety; break up for yourselves a new field”).
 
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Responsorial Psalm: Psalm 105:2-3, 4-5, 6-7
 
R. (4b) Seek always the face of the Lord.
or:
R. Alleluia.
 
Sing to him, sing his praise,
proclaim all his wondrous deeds.
Glory in his holy name;
rejoice, O hearts that seek the Lord!
R. Seek always the face of the Lord.
or:
R. Alleluia.
 
Look to the Lord in his strength;
seek to serve him constantly.
Recall the wondrous deeds that he has wrought,
his portents, and the judgments he has uttered.
R. Seek always the face of the Lord.
or:
R. Alleluia.
 
You descendants of Abraham, his servants,
sons of Jacob, his chosen ones!
He, the Lord, is our God;
throughout the earth his judgments prevail.
R. Seek always the face of the Lord.
or:
R. Alleluia.
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Commentary on Ps 105:2-3, 4-5, 6-7
 
Psalm 105 is a historical psalm of thanksgiving in hymnic style. This selection is an introduction. It remembers God’s covenant with Abraham, the promise of the land of Canaan, and calls for continued faithfulness. Recalling this historical relationship, the psalmist calls the people to faithful worship. Reference to Abraham’s descendants also provides an image used by St. Paul providing substance to the promise fulfilled in Christ (see Philippians 3:3-8a and Galatians 3:22-29).
 
CCC: Ps 105:3 30
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Gospel: Matthew 10:1-7
 
Jesus summoned his Twelve disciples
and gave them authority over unclean spirits to drive them out
and to cure every disease and every illness.
The names of the Twelve Apostles are these:
first, Simon called Peter, and his brother Andrew;
James, the son of Zebedee, and his brother John;
Philip and Bartholomew,
Thomas and Matthew the tax collector;
James, the son of Alphaeus, and Thaddeus;
Simon the Cananean, and Judas Iscariot
who betrayed Jesus.
 
Jesus sent out these Twelve after instructing them thus,
“Do not go into pagan territory or enter a Samaritan town.
Go rather to the lost sheep of the house of Israel.
As you go, make this proclamation: ‘The Kingdom of heaven is at hand.’”
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Commentary on Mt 10:1-7
 
“The authoritative power that the chosen disciples here receive extends to all diseases and all infirmities, just as Adam and Eve’s dominion in the beginning was over all wild animals on earth and all reptiles. The all-inclusive absolute in both cases means that the power received is indeed, by rights, only divine but that by an act of merciful condescension it passes intact, undiminished, from Creator to creature.” [4]
 
Following the instructions to the Twelve on how they are to evangelize given in the preceding chapter, Jesus now sends them out. St. Matthew’s Gospel does not tell the stories of how they were called but provides the names and mission of the disciples. It is only in Matthew that the Twelve are designated as apostles reflecting the mission and role they fulfill. They are then sent, but only to the “chosen people.” This focus on the Jewish audience tells us that St. Matthew’s Gospel was originally directed principally at Hebrew Christians.
 
CCC: Mt 10:5-7 543
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Reflection:
 
We get the sense that some things never change as we consider Hosea exhorting the Hebrew people.  Written between 750 and 732 BC, the prophet called on them to repent, and return to the Lord. Similarly, Jesus sent the Twelve out to the same people of his time with essentially the same mission.  The people of Hosea’s day had been successful in dealing with the secular societies surrounding the northern kingdoms of Samaria and Israel.  They had fallen away from their centralized worship of God and taken to the pagan practice of setting up local “pillars” in lip service to God’s authority.  But they truly worshiped their own success in commerce.
 
With a slightly different flavor, the Hebrews of Jesus’ day had also gotten away from God’s call to holiness and had allowed their practice to become an exterior façade rather than true worship.  The temple had become a place of commerce; its power, while symbolically and traditionally centered on historical religious traditions, was in the financial wealth it represented.  Jesus attacked this structure.  When he sent his disciples out, they were to announce that the kingdom of God was at hand, call for individual conversion and repentance, and for reuniting themselves as children of God.
 
Looking at these two examples from history, we can see how these same forces are at work today.  Secular wealth and a fundamental motivation of greed are the principal forces that move our society.  Into this environment we are sent, to call those we meet back to the Lord’s values, back to respecting and loving each person, and making human dignity a priority in how we live and interact with others.  We are asked to provide an example of what it means to live Christian values, as Jesus commended to us. 
 
Some things never change, and the mission of the Twelve is passed to us.  With all our hearts and minds, we are asked by the Lord to take his message into a world that does not want to hear it.  It is a message of peace and love, a message of faith in one who will make all things new.  We pray today that we can faithfully carry this Good News to the world and provide the path to salvation to all we meet.
 
Pax

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[1] The picture is “Communion of the Apostles” by Luca Signorelli, 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] Leiva-Merikakis, Erasmo. Fire of Mercy, Heart of the Word, Vol. 1 (Ignatius Press. Kindle Edition), 650.

Tuesday of the Fourteenth Week in Ordinary Time

“Le Christ Guerissant un Malade”
[Christ Healing the Sick]
by Mathieu Ignace van Bree (1773-1839)

 
Readings for Tuesday of the Fourteenth Week in Ordinary Time [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary:[3]
 
Reading 1: Hosea 8:4-7, 11-13
 
Thus says the Lord:
They made kings in Israel, but not by my authority;
they established princes, but without my approval
. With their silver and gold they made
idols for themselves, to their own destruction.
Cast away your calf, O Samaria!
my wrath is kindled against them;
How long will they be unable to attain
innocence in Israel?
The work of an artisan,
no god at all,
Destined for the flames—
such is the calf of Samaria!
 
When they sow the wind,
they shall reap the whirlwind;
The stalk of grain that forms no ear
can yield no flour;
Even if it could,
strangers would swallow it.
 
When Ephraim made many altars to expiate sin,
his altars became occasions of sin.
Though I write for him my many ordinances,
they are considered as a stranger’s.
Though they offer sacrifice,
immolate flesh and eat it,
the Lord is not pleased with them.
He shall still remember their guilt
and punish their sins;
they shall return to Egypt.
-------------------------------------------
Commentary on Hos 8:4-7, 11-13
 
The prophet Hosea, speaking with the voice of God, condemns the people of Israel, Samaria, and Ephraim for falling away from the Law of Moses, and taking up the worship of Baal and other false practices (probably those of the local majority population). The prophet is eloquent in describing how these practices not only displease God but will not bring the result hoped for. (“When they sow the wind, they shall reap the whirlwind.”) He beckons them back to “innocence” in the precepts of the Lord.
 
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Responsorial Psalm: Psalm 115:3-4, 5-6, 7ab-8, 9-10
 
R. (9a) The house of Israel trusts in the Lord.
or:
R. Alleluia.
 
Our God is in heaven;
whatever he wills, he does.
Their idols are silver and gold,
the handiwork of men.
R. The house of Israel trusts in the Lord.
or:
R. Alleluia.
 
They have mouths but speak not;
they have eyes but see not;
They have ears but hear not;
they have noses but smell not.
R. The house of Israel trusts in the Lord.
or:
R. Alleluia.
 
They have hands but feel not;
they have feet but walk not.
Their makers shall be like them,
everyone that trusts in them.
R. The house of Israel trusts in the Lord.
or:
R. Alleluia.
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Commentary on Ps 115:3-4, 5-6, 7ab-8, 9-10
 
Psalm 115 is a hymn of praise to our God who is above all things and creator of all. While he is not seen, all creation is evidence of his power and salvation. The singer attacks those who worship false gods and idols, promoting the first of the Ten Commandments: "You shall not have other gods beside me. You shall not make for yourself an idol or a likeness of anything in the heavens above or on the earth below or in the waters beneath the earth; you shall not bow down before them or serve them." (Exodus 20:4-5)
 
CCC: Ps 115:3 268, 303; Ps 115:4-5 2112; Ps 115:8 2112
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Gospel: Matthew 9:32-38
 
A demoniac who could not speak was brought to Jesus,
and when the demon was driven out the mute man spoke.
The crowds were amazed and said,
“Nothing like this has ever been seen in Israel.”
But the Pharisees said,
“He drives out demons by the prince of demons.”
 
Jesus went around to all the towns and villages,
teaching in their synagogues,
proclaiming the Gospel of the Kingdom,
and curing every disease and illness.
At the sight of the crowds, his heart was moved with pity for them
because they were troubled and abandoned,
like sheep without a shepherd.
Then he said to his disciples,
“The harvest is abundant but the laborers are few;
so ask the master of the harvest
to send out laborers for his harvest.”
-------------------------------------------
Commentary on Mt 9:32-38
 
In this selection Jesus continues his healing practice as he travels from town to town. We see growing opposition from the Pharisees as he does so. Almost ironically, Jesus looks with compassion upon the people ("his heart was moved with pity for them") as he sees that the religious leaders, the scribes and Pharisees, have not led them to God but abandoned them, seeking instead their own selfish ends.  The Lord recalls the prophecy of Ezekiel, predicting someone from the line of David as a new shepherd. This prophetic statement was fulfilled in himself (Ezekiel 34:23). And, using the same language we heard in Luke 10:1-9, Jesus prepares to send out the disciples to proclaim the Good News; the disciples are to become laborers.
 
CCC: Mt 9:38 2611
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Reflection:
 
Do you recall having your parents tell you that, before you could go out and play, you had to clean your room (or some other equally difficult chore)?  If it was something that you should have been doing right along, and now it had become a huge task, you might get an idea of what Jesus must have been feeling as he went from town to town trying to get people to understand what he meant by “the kingdom of God is at hand.”
 
Just as when we were children, and wanted to do something important, like go and play with our friends, and Saturday had only so many hours, Jesus was anxious to get his task accomplished, but there was so much to do.  He says (and we can almost hear the exasperation in him) “The harvest is abundant but the laborers are few.”  In other words, there is much good to be gained in announcing the kingdom of God, but too few will take up the call, and too many are resisting.
 
While the call has been taken up by others over the two thousand years since Christ walked among us, there is still much to be done and too few to do it.  Each of us is enlisted in the battle, and it is a battle.  In Jesus’ day, the Gospel tells us that there were many who resisted his message, and many denied his identity.  Today the resistance is, if anything, stronger, and the message of the enemy more seductive.
 
Everyone is called, baptized into this mighty work.  So how do we serve?  God has given each of us gifts.  Those gifts vary from person to person, and each is valuable.  Some have the gift of persuasion, others the gift of a pious spirit.  St. Augustine put it well when he said at his consecration as bishop:
 
“The turbulent have to be corrected, the faint-hearted cheered up, the weak supported; the Gospel's opponents need to be refuted, its insidious enemies guarded against; the unlearned need to be taught, the indolent stirred up, the argumentative checked; the proud must be put in their place, the desperate set on their feet, those engaged in quarrels reconciled; the needy have to be helped, the oppressed to be liberated, the good to be encouraged, the bad to be tolerated; all must be loved.
“The Gospel terrifies me.” – St. Augustine
 
“The harvest is abundant but the laborers are few.”  Today we are called again to pick up the standard of Christ and carry it into the world.  Today we pray for the strength of character to labor in God’s harvest.
 
Pax

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[1] The picture used today is “Le Christ Guerissant un Malade” [Christ Healing the Sick] by Mathieu Ignace van Bree (1773-1839).
[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.

Monday of the Fourteenth Week in Ordinary Time

Optional Memorial for Saint Maria Goretti, Virgin and Martyr
 
Proper readings for the Memorial of St. Maria Goretti
Biographical information about St. Maria Goretti

“Woman Healed Touching Jesus”
by Alexandre Bida 1874

Readings for Monday of the Fourteenth Week in Ordinary Time [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary: [3]
 
Reading 1: Hosea 2:16, 17c-18, 21-22
 
Thus says the Lord:
I will allure her;
I will lead her into the desert
and speak to her heart.
She shall respond there as in the days of her youth,
when she came up from the land of Egypt.
 
On that day, says the Lord,
She shall call me “My husband,”
and never again “My baal.”
 
I will espouse you to me forever:
I will espouse you in right and in justice,
in love and in mercy;
I will espouse you in fidelity,
and you shall know the Lord.
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Commentary on Hos 2:16, 17c-18, 21-22
 
The prophet Hosea, voicing God’s hope for the people of Israel as a husband might speak to a wife who was unfaithful, exhorts the people to turn from idolatry (the worship of Baal). He tells them that if they will be faithful, God’s love and mercy will be theirs: it is eternal, and God is always faithful. In Hebrew tradition "espousing" would include the gifts for the bride (cf. Genesis 24:53). It is thought by many scholars that the prophet went through a personal trial with an unfaithful spouse which colored his prophetic writings, using the analogy of Israel as the espoused people throughout this book.
 
CCC: Hos 2 218; Hos 2:21-22 2787
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Responsorial Psalm: Psalm 145:2-3, 4-5, 6-7, 8-9
 
R. (8a) The Lord is gracious and merciful.
 
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. The Lord is gracious and merciful.
 
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. The Lord is gracious and merciful.
 
They discourse of the power of your terrible deeds
and declare your greatness.
They publish the fame of your abundant goodness
and joyfully sing of your justice.
R. The Lord is gracious and merciful.
 
The Lord is gracious and merciful,
slow to anger and of great kindness.
The Lord is good to all
and compassionate toward all his works.
R. The Lord is gracious and merciful.
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Commentary on Ps 145:2-3, 4-5, 6-7, 8-9
 
Psalm 145 is a hymn of praise. These strophes (because it is in the acrostic form, each verse beginning with a successive letter of the Hebrew alphabet) although loosely assembled, praise God for his mercy and compassion and give thanks for his creation and redemption.
 
CCC: Ps 145:3 300; Ps 145:9 295, 342
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Gospel: Matthew 9:18-26
 
While Jesus was speaking, an official came forward,
knelt down before him, and said,
“My daughter has just died.
But come, lay your hand on her, and she will live.”
Jesus rose and followed him, and so did his disciples.
A woman suffering hemorrhages for twelve years came up behind him
and touched the tassel on his cloak.
She said to herself, “If only I can touch his cloak, I shall be cured.”
Jesus turned around and saw her, and said,
“Courage, daughter! Your faith has saved you.”
And from that hour the woman was cured.
 
When Jesus arrived at the official’s house
and saw the flute players and the crowd who were making a commotion,
he said, “Go away! The girl is not dead but sleeping.”
And they ridiculed him.
When the crowd was put out, he came and took her by the hand,
and the little girl arose.
And news of this spread throughout all that land.
-------------------------------------------
Commentary on Mt 9:18-26
 
Jesus continues his journey in this passage from Matthew’s Gospel. Again, he engages in healing those who have faith in him. First, in a situation similar to the incident with the centurion's servant (Matthew 8:5-11; Luke 7:1-10), he is asked to help an official. As he is responding to that request, a woman with a hemorrhage approaches Jesus and reaches out to him. As she touches the tassel of his cloak, she experiences healing in that touch. In Mark and Luke the story is much more detailed. The Lord feels this touch and seeks out the woman (see Mark 5:25-34; Luke 8:43-48).
 
It is important to note that the woman, because of her hemorrhage, would have been considered "ritually impure" and excluded from all communal worship (Leviticus 15:19-23).  Through Christ's touch, she would have been allowed to return to God in worship.
 
Jesus arrives at the official's home (it is Mark’s Gospel that gives us the name Jairus) and heals his daughter. In Mark’s Gospel (Mark 5:23) she was at the point of death, here she had already “fallen asleep,” meaning she had died. Again, Jesus, seeing the faith of the requester, raises her from her deathbed to new life.
 
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Reflection:
 
If we truly believe in the authority of Christ over death, death itself ceases to be a cause for fear. If we truly believe Christ can heal us, a touch of his cloak will accomplish that healing. How difficult it is to take that leap of faith. The Lord was wise indeed when he said, “whoever does not accept the kingdom of God like a child will not enter it." (Mark 10:15)
 
Once more I borrow from Fr. Simeon’s Fire of Mercy as he says in speaking of the official Jairus’ approach to the Messiah: “He is an archon—a principal official, a guide among men, an establisher of order and a representative of the ideal Jew in the synagogue community. But he comes to the Archon of all, to the Logos who is the foundation of all, and not only an image of the source. ‘In the beginning (ἄϱχή) was the Word’ (Jn 1:1) is not primarily a temporal statement. The Word is at the head of all things, at the Origin itself. While this archon keeps order in his local synagogue, Christ the Word establishes the whole cosmos in harmony. For resurrection, the mourning father wisely comes to the very source of life, whom the liturgy often addresses as the Ἀϱχηγὸς τῆς ζωῆς—the first cause, author, and king of life.” [4]
 
How can we come to such faith? We know and understand that faith is a gift from God, and that through it flows all the grace and strength we need. We know that faith, like physical strength, can be grown through proper exercise and diet (exercise for faith is prayer and diet is the Word and sacraments). And herein lies the paradox. As we mature in our faith, we see all the depth and complexity of the truth Christ was pleased to reveal to us. We hear his command to love God and others. We can comprehend that this is done most completely by an innocent child (before they are taught by us not to trust or even speak to strangers). How insidious is the evil one, who forces us to take away that innocence for their protection?
 
Yet our own experiences of life force us to take a more mature view of the world and people around us. Our experiences of being hurt, having our trust violated, and being hated by others causes us to reject the innocent faith we need to embrace Christ’s teachings. Always it seems that even as we reach out to touch that tassel of Jesus’ cloak, we pull back, afraid of what will happen (or what will not).
 
Today we pray for faith, the innocent faith of a child, that through it we might experience the healing miracle of the woman with a hemorrhage, who through her faith was cured. May God grant us trust in his infinite love and compassion this day.
 
Pax

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[1] The picture used today is “Woman Healed Touching Jesus” by Alexandre Bida 1874.
[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] Erasmo Leiva-Merikakis, Fire of Mercy Heart of the Word Volume I (Ignatius Press, San Francisco, CA, © 1996), 372.

Fourteenth Sunday in Ordinary Time

Catechism Links [1]
 
CCC 514-521: Knowledge of mysteries of Christ, communion in his mysteries
CCC 238-242: The Father is revealed by the Son
CCC 989-990: The resurrection of the body

“Christ the Redeemer”
by Andrea Del Sarto, c. 1650

 
Readings for the Fourteenth Sunday in Ordinary Time [2] 
 
Readings from the Jerusalem Bible [3]
 
Readings and Commentary: [4]
 
Reading 1: Zechariah 9:9-10
 
Thus says the LORD:
Rejoice heartily, O daughter Zion,
shout for joy, O daughter Jerusalem!
See, your king shall come to you;
a just savior is he,
meek, and riding on an ass,
on a colt, the foal of an ass.
He shall banish the chariot from Ephraim,
and the horse from Jerusalem;
the warrior’s bow shall be banished,
and he shall proclaim peace to the nations.
His dominion shall be from sea to sea,
and from the River to the ends of the earth.
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Commentary on Zec 9:9-10
 
The oracle of the prophet Zechariah speaks of the restoration of Israel following the great exile. In this section he speaks of the coming of the Messiah. “The Messiah will come, not as a conquering warrior, but in lowliness and peace. Not like the last kings of Judah, who rode in chariots and on horses (Jeremiah 17:25; 22:4), but like the princes of old (Genesis 49:11; Judges 5:10; 10:4), the Messiah will ride on an ass. The Evangelists see a literal fulfillment of this prophecy in the Savior's triumphant entry into Jerusalem (Matthew 21:4-5; John 12:14-15).” [5]
 
CCC: Zec 9:9 559
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Responsorial Psalm: Psalm 145:1-2, 8-9, 10-11, 13-14
 
R. (cf. 1) I will praise your name for ever, my king and my God.
or:
R. Alleluia.
 
I will extol you, O my God and King,
and I will bless your name forever and ever.
Every day will I bless you,
and I will praise your name forever and ever.
R. I will praise your name for ever, my king and my God.
or:
R. Alleluia.
 
The Lord is gracious and merciful,
slow to anger and of great kindness.
The Lord is good to all
and compassionate toward all his works.
R. I will praise your name for ever, my king and my God.
or:
R. Alleluia.
 
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, my king and my God.
or:
R. Alleluia.
 
The Lord is faithful in all his words
and holy in all his works.
The Lord lifts up all who are falling
and raises up all who are bowed down.
R. I will praise your name for ever, my king and my God.
or:
R. Alleluia.
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Commentary on Ps 145:1-2, 8-9, 10-11, 13-14
 
Psalm 145 is a hymn of praise. The singer invites all to join in praising God for all the Lord has done. God is praised for his creation, his kindness, and his mercy toward those who have fallen on hard times.
 
CCC: Ps 145:9 295, 342
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Reading II: Romans 8:9, 11-13
 
Brothers and sisters:
You are not in the flesh;
on the contrary, you are in the spirit,
if only the Spirit of God dwells in you.
Whoever does not have the Spirit of Christ does not belong to him.
If the Spirit of the one who raised Jesus from the dead dwells in you,
the one who raised Christ from the dead
will give life to your mortal bodies also,
through his Spirit that dwells in you.
Consequently, brothers and sisters,
we are not debtors to the flesh,
to live according to the flesh.
For if you live according to the flesh, you will die,
but if by the Spirit you put to death the deeds of the body,
you will live.
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Commentary on Rom 8:9, 11-13
 
After his warning in Romans 7 against the wrong route to fulfillment of the objective of holiness expressed in Romans 6:22, Paul points his addressees to the correct way. Through the redemptive work of Christ, Christians have been liberated from the terrible forces of sin and death. Holiness was impossible so long as the flesh (or our "old self") was alive. The same Spirit that enlivens Christians for holiness will also resurrect their bodies at the last day. Christian life is, therefore, the experience of a constant challenge to put to death the evil deeds of the body through life of the spirit (Romans 8:13).[6]
 
CCC: Rom 8:9 693; Rom 8:11 632, 658, 693, 695, 989, 990
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Gospel: Matthew 11:25-30
 
At that time Jesus exclaimed:
“I give praise to you, Father, Lord of heaven and earth,
for although you have hidden these things
from the wise and the learned
you have revealed them to little ones.
Yes, Father, such has been your gracious will.
All things have been handed over to me by my Father.
No one knows the Son except the Father,
and no one knows the Father except the Son
and anyone to whom the Son wishes to reveal him.”
 
“Come to me, all you who labor and are burdened, and I will give you rest.
Take my yoke upon you and learn from me,
for I am meek and humble of heart;
and you will find rest for yourselves.
For my yoke is easy, and my burden light.”
-------------------------------------------
Commentary on Mt 11:25-30
 
Jesus has just completed a fairly scathing criticism of the people in the places he has been and performed miracles, yet many have not accepted him as the Messiah. He now concludes this section as he reflects that, while the scribes and Pharisees (“the wise and learned”) have not understood who he is, those with simple faith have accepted him freely. He then issues an invitation to all who “labor and are burdened” quoting an invitation similar to one in the book of Sirach to learn wisdom and submit to her yoke (Sirach 51:23, 26).
 
“This Q saying, identical with Luke 10:21-22 except for minor variations, introduces a joyous note into this section, so dominated by the theme of unbelief. While the wise and the learned, the scribes and Pharisees, have rejected Jesus' preaching and the significance of his mighty deeds, the childlike have accepted them. Acceptance depends upon the Father's revelation, but this is granted to those who are open to receive it and refused to the arrogant. Jesus can speak of all mysteries because he is the Son and there is perfect reciprocity of knowledge between him and the Father; what has been handed over to him is revealed only to those whom he wishes.”[7]
 
The final verses of this section are found only in St. Matthew’s Gospel and promise salvation to those who are downtrodden or in pain.
 
CCC: Mt 11:25-27 2603, 2779; Mt 11:25-26 2701; Mt 11:25 153, 544, 2785; Mt 11:27 151, 240, 443, 473; Mt 11:28 1658; Mt 11:29-30 1615; Mt 11:29 459
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Reflection:
 
Sacred Scripture offers us a clear vision of what Jesus offers us and what we in-turn are to offer in his name.  In the first reading from the prophet Zechariah, we see the prediction of the Messiah who (from his view) is to come.  We see, unlike the leaders of Jesus’ day, that the Savior will come humbly (“and he shall proclaim peace to the nations.”)  While the prophet is clear that Christ’s dominion will be over the whole world, again, the leaders of his age saw only his mission to free Israel from the Romans.  This conflict of images between a “royal messiah” imagined to be like King David from whose line Jesus came, is the basic reason so many of the leaders of the Jewish community could not accept him.
 
What also caused difficulty was the radical change in understanding of God’s desires for his people ushered in by the Lord.  St. Paul in his letter to the Romans speaks of this fundamental change as he calls the faithful claimed by and for Christ as “not in the flesh; on the contrary, you are in the spirit.” In the grip of the Holy Spirit, we need to be conformed to Christ, accepting his “easy yoke.”
 
Finally in the Gospel Jesus makes his invitation and promise.  After he laments the people who should have seen his mission most clearly, the “wise and the learned,” he issues an invitation to all who are doing daily labor, not focused exclusively on things of God.  He also states clearly that accepting his mission and wisdom should not be difficult but rather acceptance should bring us peace.
 
Given what we hear, those of us who strive to follow him are called to reach out as well.  It is the great paradox of our faith.  We are to remain separate and untouched by the secular world and its values but also reach out to others in that world offering them Christ’s peace, the “light burden.”
 
Can we not almost see the face of Jesus as he speaks those words, “Come to me.”  It is as if we were watching a video of him and he suddenly turns to the camera, stepping out of character and speaking to us directly.  He offers himself to us as a remedy for all our mental anguish caused by the need to follow the rules of society, school, even social norms.  He calls us to simply offer him all that burdens us and he will replace them with unfathomable peace of heart and mind.
 
How difficult it is to lay down those heavy burdens.  We’ve carried them so long, and we are expected to carry them, forced to carry them by our environment.  He looks at us and invites. Our prayer today is that we present that humble image, so easy to accept and love, to those we meet.  In turn, that loving peace will infuse us with his love and consolation.
 
Pax
 
In other years on July 5^th (transferred from July 4^th): Optional Memorial for Saint Elizabeth of Portugal
In other years on July 5^th: Optional Memorial for Saint Anthony Mary Zaccaria, Priest

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[1] Catechism links are taken from the Homiletic Directory, published by the Congregation for Divine Worship and the Discipline of the Sacraments, 29 June 2014.
[2] The picture used today is “Christ the Redeemer” by Andrea Del Sarto, c. 1650.
[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] NAB footnote on Zechariah 9:9.
[6] Taken in part from the NAB footnote on Romans 8:1-13.
[7] NAB footnote on Matthew 11:25ff.

Saturday of the Thirteenth Week in Ordinary Time - Independence Day USA

Alternate Texts may be taken from the Masses for Various Needs and Occasions, II. For Civil Needs: 13. For the Nation, nos. 882-886; or 14. For Peace and Justice, nos. 887-891.
 
Author’s selection – Independence Day.
 
On this Independence Day, for the General Intercessions one may use an adaptation of the prayer composed by Archbishop John Carroll for the inauguration of George Washington as found in the Book of Blessings (#1965): [1]
 
We [likewise] commend to your unbounded mercy
all citizens of the United States,
that we may be blessed in the knowledge and sanctified in
  the observance of your holy law.
May we be preserved in union and that peace which the
  world cannot give;
And, after enjoying the blessings of this life,
be admitted to those which are eternal.
 
We pray to you, who are Lord and God
for ever and ever.
 
R. Amen
 
Or
 
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.[2] 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: # 29. The Blessed Virgin Mary, Queen of All Creation.

“Mourning the Dead Christ”
by Ortolano, c. 1522

 
Readings for Saturday of the Thirteenth Week in Ordinary Time [3]
 
Readings from theJerusalem Bible [4]
 
Readings and Commentary: [5]
 
Reading 1: Amos 9:11-15
 
Thus says the Lord:
On that day I will raise up
the fallen hut of David;
I will wall up its breaches,
raise up its ruins,
and rebuild it as in the days of old,
That they may conquer what is left of Edom
and all the nations that shall bear my name,
say I, the Lord, who will do this.
Yes, days are coming,
says the Lord,
When the plowman shall overtake the reaper,
and the vintager, him who sows the seed;
The juice of grapes shall drip down the mountains,
and all the hills shall run with it.
I will bring about the restoration of my people Israel;
they shall rebuild and inhabit their ruined cities,
Plant vineyards and drink the wine,
set out gardens and eat the fruits.
I will plant them upon their own ground;
never again shall they be plucked
From the land I have given them,
say I, the Lord, your God.
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Commentary on Am 9:11-15
 
The prophet speaks of God’s purpose in causing the fall of the Kingdom of Israel (in actuality all kingdoms of that region in his day). The people were sinful, and those that did not follow God’s Law were either killed or carried off into bondage. But the faithful remnant would be saved and rebuilt (“On that day I will raise up the fallen hut of David”), saying that the House of Israel would be restored. The oracle predicts that it will be greater than before. All this is accomplished only through the will and might of God.
 
“In Acts 15:15-17 St. James interprets this passage in a messianic sense. Fallen hut: the kingdom. The nations that shall bear my name: the Gentile peoples who shall be converted to the Lord, that is, conquered by him, and therefore shall bear his name.” [6]

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Responsorial Psalm: 
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Responsorial Psalm: Psalm 85:9ab and 10, 11-12, 13-14
 
R. (see 9b) The Lord speaks of peace to his people.
 
I will hear what God proclaims;
the Lord –for he proclaims peace to his people.
Near indeed is his salvation to those who fear him,
glory dwelling in our land.
R. The Lord speaks of peace to his people.
 
Kindness and truth shall meet;
justice and peace shall kiss.
Truth shall spring out of the earth,
and justice shall look down from heaven.
R. The Lord speaks of peace to his people.
 
The Lord himself will give his benefits;
our land shall yield its increase.
Justice shall walk before him,
and salvation, along the way of his steps.
R. The Lord speaks of peace to his people.
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Commentary on Ps 85:9ab and 10, 11-12, 13-14
 
Psalm 85 is a communal lament that focuses on the woes of the nation. These strophes reflect the joy of salvation at the restoration of the land following the destruction of the temple, and the Diaspora. Those faithful to God see the reward: a land restored, justice returned, and the salvation of God.
 
CCC: Ps 85:11 214; Ps 85:12 2795
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Gospel: Matthew 9:14-17
 
The disciples of John approached Jesus and said,
“Why do we and the Pharisees fast much,
but your disciples do not fast?”
Jesus answered them, “Can the wedding guests mourn
as long as the bridegroom is with them?
The days will come when the bridegroom is taken away from them,
and then they will fast.
No one patches an old cloak with a piece of unshrunken cloth,
for its fullness pulls away from the cloak and the tear gets worse.
People do not put new wine into old wineskins.
Otherwise the skins burst, the wine spills out, and the skins are ruined.
Rather, they pour new wine into fresh wineskins, and both are preserved.”
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Commentary on Mt 9:14-17
 
Jesus is approached by St. John the Baptist’s disciples about the Pharisaic practices of ritual fasting. In Old Testament usage this action was a token of repentance or of mourning. No fast is actually prescribed in the Law of Moses, except the fast on the Day of Atonement (Leviticus 16:29 and 23:27 and Numbers 29:7). Given this understanding of the Law of Moses, what was being practiced by the Pharisees (and St. John’s disciples) was tradition. Jesus' response, "Can the wedding guests mourn as long as the bridegroom is with them,” speaks to the fact that his disciples do not have anything to repent from or mourn for, as long as they are following him.
 
The next section of the reading seems to contradict an earlier statement of Jesus (Matthew 5:17-20), when he said he had not come to abolish the Law (of Moses) but to fulfill it. But, his metaphors about the wineskins and the cloth refer to a completely new understanding of God’s revelation that cannot be a “patchwork” of ideas, but rather a consistent application of Christ’s law of love, mercy, and hope.
 
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Reflection:
 
In the Gospel today, the Lord is challenged by some of the disciples of St. John the Baptist (of which at least one of his own disciples, Andrew, was formerly a member). They ask why Jesus and his disciples do not practice the Pharisaic traditions of ritual fasting. Jesus, also of the Pharisaic tradition (based upon his knowledge of the resurrection), was not following their scrupulous rules and neither were his disciples. It was important that Jesus strike just the right tone in his reply. Recognizing that the Pharisees were following a tradition developed out of their understanding of the law (not prescriptions of the law), he explains that his disciples do not need to mourn or repent while he is with them (coming as he does to fulfill the Law and the Prophets).
 
Now, using metaphor, Jesus explains that his coming changes the understanding of God’s intent and character. Where the Hebrews’ understanding of God, based upon the Law and the Prophets, had been as a God of justice, humanized and given the emotions and motives of man, Christ changed all of that, as the incarnated Son shows the world God’s infinite love and compassion. His metaphors tell us that there can be no human motives assigned to God: that is old cloth, old wineskins.
 
To quote my favorite author: “If Christ and the mind of Christ are the new garment the disciple must henceforth wear more tightly and intimately than his own skin, then we can see how what the proverb calls a “patch” in the sense of a ‘complement’ or “piece added to complete and perfect’ does indeed deserve the name of Pleroma, which the Vulgate retains as plenitudo. The old garment of the law, in its interim fragility, simply cannot bear, without tearing, the energy of the fullness manifested in Christ, in whom, ‘by God’s own choice, came to dwell the plenitude (plêrôma) of God’ (Col 1:19).” [7]
 
We rejoice today as we see Christ once more reveal to us the love and promise of the Father, and the salvation he offers to those who believe in him. We pray, today, that we can be an example of that love to those we meet, and thereby bring the message of the Kingdom of God to the world. And, especially in this time of unrest, uncertainty, and fear, we pray that that message of love might heal the wounds of division that are fracturing this great country of ours.
 
Pax

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[1] Book of Blessings (he Order of St. Benedict, Inc., Collegeville, MN © 1989), 747.
[2] General Norms for the Liturgical Year and the Calendar Miscellaneous Notes no. 5.
[3] The picture is “Mourning the Dead Christ” by Ortolano, c. 1522.
[4] S.S. Commemoratio
[5] 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.
[6] NAB footnote on Amos 9:11-12.
[7] Erasmo Leiva-Merikakis, Fire of Mercy Heart of the Word Volume I (Ignatius Press, San Francisco, CA, © 1996), 446.