(Optional Memorial for Saint Augustine Zhao Rong, Priest, and Companions, Chinese Martyrs)
(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.
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| “The Prophet Isaiah” by Raffaello Sanzio, 1511-12 |
Commentary:
Reading 1: Isaiah 6:1-8
Commentary on Is 6:1-8
The Prophet Isaiah tells us the story of his call, “In the year King Uzziah died” (742 BC). The prophet first relates his belief that he will die, since it was the common belief that one who had not been purified could not see the face of God and live. This selection from Isaiah (an introduction to the “Book of Emmanuel”) describes the prophet’s first vision of his encounter with God. It is set in the Temple in Jerusalem, probably on a high holy day. The six winged “Seraphim” (literally “the burning ones”) are images common in art of the ancient Near East, and represent angelic messengers. “Each has six wings. Reverence for the divine majesty causes them to veil their faces with two wings; modesty, to veil their extremities in similar fashion; alacrity in God's service, to extend two wings in preparation for flight.”[5] One of these seraphim flew to him with a coal from the fire at the altar (there would have been a fire for burning the holocaust – a sacrificial offering completely burnt as opposed to simply slaughtered).
With that coal, the seraphim touched Isaiah’s lips in symbolic cleansing, making the prophet worthy to proclaim God’s word. The Church remembers this event with the Priest’s blessing of himself or the Deacon with the words: “May the Lord open my (your) lips that I (you) may worthily proclaim the Holy Gospel.”
The reference to God in the prefix, “Holy, holy, holy,” describes the Father as perfect and omnipotent. (Note: in ancient Hebrew, there were no words "Holier" or "Holiest." In order to express that thought, it was necessary to repeat the phrase three times to express the ultimate state of perfection. This literary form is carried into the Roman Rite liturgy today.) We hear the prophet lament that he is “doomed,” since it was believed that such an encounter with God would be fatal (Genesis 32:31; Exodus 33:20; Judges 13:22).
This encounter with God is important in understanding Isaiah’s entire mission and purpose. (“Then I heard the voice of the Lord saying, ‘Whom shall I send? Who will go for us?’ ’Here I am,’ I said; ‘send me!’”)
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Responsorial Psalm: Psalm 93:1ab, 1cd-2, 5
R. (1a) The Lord is king; he is robed in majesty.
Commentary on Ps 93:1ab, 1cd-2, 5
Psalm 93 is a hymn of praise commemorating Yahweh as king. The external revelation of God mentioned in Sirach 1:1-10 is celebrated in this song of praise. The image of God’s throne on high, repeated here, reinforces God’s omnipotence.
“'The Lord is king': literally, 'the Lord reigns.' This psalm, and Psalms 47; 96-99, are sometimes called enthronement psalms. They may have been used in a special liturgy during which God's ascent to the throne was ritually reenacted. They have also been interpreted eschatologically, pointing to the coming of God as king at the end-time.”[6]
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Gospel: Matthew 10:24-33
Commentary on Mt 10:24-33
Jesus concludes his instructions to the Apostles as he sends them out. Here he tells them that they go with his authority and his purpose, which may be hidden from others, but which they will proclaim from “the housetops.” He tells them not to fear the persecution he has told them they will face. This fear should be absent, because while the body may be killed, their souls are safe with him. He concludes this passage telling them that the Father is watching over them, and they have nothing to fear.
CCC: Mt 10:25 765; Mt 10:25 765; Mt 10:28 363, 1034; Mt 10:29-31 305; Mt 10:32-33 1816; Mt 10:32 14, 2145
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Reflection:
“Here I am,” I said; “send me!”
This response by the Prophet Isaiah, popularized in Christian song, is the reply each Christian hopes to make when discerning a call from God. We all hope that we can answer in the affirmative, and do what God asks of us. But there are a couple of issues that confront us.
First, we need to have a clear idea of what, in our specific lives, God is calling us to. Is it his voice we hear, or is it our own urging us to do something to glorify ourselves rather than God? Discovering if the call is genuine or self-serving is frequently not an easy task but it is a question that we all must ask before undertaking any significant task in the name of the Lord.
The second issue facing us is preparation. Have we clearly thought out what we need to do in answer to God’s call, and what tools we will need to accomplish that work in his name? It sounds so basic. When we set out to do other chores, we think ahead to what we will need. If we are going to clean out the garage, for instance, we would gather cleaning supplies (and in my case, rent a dumpster). Yet when we embark on a mission for God, we frequently behave impulsively, like the children who went on the “Children’s Crusade,” many of whom simply stopped what they were doing and left on the quest. Ill-prepared and under-provisioned, many died for want of simple preparation.
Scripturally, Jesus reminds us of this need in his parable about the two houses; one built on rock, the other on sand. When we undertake a task for the Lord (and we’re sure it’s for the Lord), we must, first and foremost, shore up our faith foundation with prayer. We must then ask God for his assistance, and assemble the physical and spiritual tools we will need. In Isaiah’s instance, we hear how his lips were purified and his sins purged before embarking upon his prophetic journey. We too must make sure we have been prepared for our tasks.
Today, we hope to be able to respond to the Lord with a resounding: “Here I am,” I said; “send me!” Let us remember to prepare ourselves, physically and spiritually, to undertake whatever the Lord may require.
Pax
[1] General Norms for the Liturgical Year and the Calendar Miscellaneous Notes no. 5
[3] The picture used today is “The Prophet Isaiah” by Raffaello Sanzio, 1511-12
[5] See NAB footnote on Isaiah 6: 1-3
[6] See NAB footnote on Psalm 93
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