Catechism Links[1]
CCC 599-605: Christ’s redemptive death in the plan of salvation
CCC 1435: take up the cross daily and follow Christ
CCC 787-791: Church is communion with Christ
CCC 1425, 1227, 1243, 2348: “putting on” Christ; baptism and chastity
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| “The Handing-over the Keys “ by Raffaello Sanzio, 1515 |
Commentary:
Reading 1: Zechariah 12:10-11; 13:1
Commentary on Zec 12:10-11; 13:1
In this selection from the oracle of the Prophet Zechariah (referred to in some scholarly texts as part of deutero-Zechariah, added later but codified by 200 BC at the latest), we hear a prophetic vision of the Messiah who is to come. The author sees the coming of the Messiah as a blessing upon earth, emanating from the “house of David.” The prophet envisions the passion of the Messiah (recounted in John 19:37), and the mourning that follows his rejection. He is mourned as “an only son” (see John 1:18, John 3:13-19, and Colossians 1:15), the “firstborn.”
The reference to “Hadadrimmon in the plain of Megiddo” probably refers to the storm god Hadad, whose death was mourned each year at the return of the dry season, which caused great hardship for the people. Jerome identified the term as a city very near Megiddo, later called Maximianopolis, and today Tell Mutesellim.[5]
The selection concludes, in Chapter 13, with the statement: “On that day…” the Messiah will purify the sins of the people. Water flowing across the land is a reference to repentance and Baptism (see Ezekiel 36:24ff and John 4:1ff).
CCC: Zec 12:10 1432, 2561; Zec 13:1 2561
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Responsorial Psalm: Psalm 63:2, 3-4, 5-6, 8-9
R. (2b) My soul is thirsting for you, O Lord my God.
Commentary on Ps 63:2, 3-4, 5-6, 8-9
Psalm 63 is an individual lament. In this selection we see the emotion of one who longs to be reunited with God, from whom separation is like being cast into a desert without water. The singer professes faith in God’s salvation, and expresses faith that the prayers offered will be answered.
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Reading 2: Galatians 3:26-29
Commentary on Gal 3:26-29
St. Paul continues his discourse that compares the nature of the Law of Moses to Christian faith in Jesus. Since the law defines sin, acts against the law became sin. However, through faith in Christ Jesus, the promise of salvation removed that burden, giving the promise of justification through faith, not actions defined according to the law.
Recalling St. Paul’s earlier statement that God would “justify the Gentiles by faith” (Galatians 3:8), he now releases them from the definition of sin carried under the law. They are now adopted children of God, freed by Baptism in Christ, equal under the eyes of God in Christ. The apostle closes his circular argument by repeating that, since the Christian faithful belong to Christ, they are, therefore, also Abraham’s descendants, heirs to the Kingdom of Heaven under the old covenant as well as the new.
CCC: Gal 3:27-28 791; Gal 3:27 1227, 1243, 1425, 2348
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Gospel: Luke 9:18-24
Commentary on Lk 9:18-24
As is frequently the case in St. Luke’s Gospel, we find the Lord at prayer. When they were asked by Jesus about the attitude of the people, the disciples answer, much like the counselors of Herod did when asked in Luke 9:7-9, with identities of John the Baptist and Elijah. St. Peter answers for the group when asked about Jesus’ identity, pronouncing him the Messiah. (See also commentary on Matthew 16:13-20.)
The selection is concluded with the exhortation that Christians are to reject earthly morality and self-serving motives. They are to embrace the difficulties of their call to holiness and single-mindedly follow Jesus’ example. To do otherwise abandons the path to salvation.
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Reflection:
The episode describing Jesus walking with his disciples and asking them who the people say he is will be repeated several times each year both in weekday liturgies and Sunday Mass readings. This is no accident. The question is important for the disciples and for us.
Today’s iteration of this story was actually set up by, and can be contrasted to, the same question asked by King Herod in the previous verses. When Herod asked his advisers, they gave essentially the same answers as the Lord’s disciples when first asked. It is clear from these two sets of responses that, at the time he walked the earth as man, Jesus was known to be something very special.
“They said in reply, “John the Baptist; others, Elijah.” These first two responses are significant in that Elijah’s return, according to Hebrew tradition, would announce the coming of the Messiah. Many contemporaries of St. John
This identification for us is anticlimactic. We already profess Jesus as the Christ – the Only Begotten Son of God. But saying it with our lips is not nearly as important as knowing it in our hearts. When we feel that relationship emotionally, as opposed to knowing it logically, something important changes in how we think and act. We have been taught from our earliest memories (those of us born into a Christian family) that Jesus is the Messiah – born of Mary on Christmas; died on Good Friday; Risen on Easter. We know these facts like we know that parts of the North American Continent were once British colonies.
Asking ourselves Jesus’ question, “But who do you say that I am,” we must look into our hearts and find there the answer. Not a fact, but something more, faith must inform us, because only faith can reveal the answer. Jesus tells St. Peter as much in St. Matthew’s version of this story when he said: “…flesh and blood has not revealed this to you, but my heavenly Father.” (Matthew 16:17)
Today we depend upon faith to answer for our heats as Jesus once more turns to us in scripture asking that remarkable question: “But who do you say that I am?” We pray that our hearts respond in a way pleasing to him, and in doing so, motivate us to be true followers as well as believers.
Pax
In other years on this date: Optional Memorial for Saint Romuald, Abbot
[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
[3] The picture is “The Handing-over the Keys “ by Raffaello Sanzio, 1515
[5] See Jerome Biblical Commentary, Prentice Hall, Inc., © 1968, 23:47, pp. 396
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