(Optional Memorial of Saint Bridget of Sweden, Religious)
(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 Harvest of the World” by Jacobello Alberegno,1360-90 |
Commentary:
Reading 1: Jeremiah 7:1-11
Commentary on Jer 7:1-11
In this passage, the Prophet Jeremiah, once more speaking with God’s voice, issues a call and a warning to the people who come the Temple. He tells them that they must reform – repent – turn away from the evil, blasphemy, and callousness many have fallen into (“if each of you deals justly with his neighbor; if you no longer oppress the resident alien, the orphan, and the widow; if you no longer shed innocent blood in this place, or follow strange gods to your own harm”). It is only if they do this that God will continue to remain with them. “The temple of the Lord will not serve as a place of refuge for the Jews against their enemies if they fail to reform their evil ways.”[5]
CCC: Jer 7:9 2056
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Responsorial Psalm: Psalm 84:3, 4, 5-6a and 8a, 11
R. (2) How lovely is your dwelling place, Lord, mighty God!
Commentary on Ps 84:3, 4, 5-6a and 8a, 11
Psalm 84 gives thanks for the courts of the Temple in Jerusalem. It supports the story of the establishment of the “meeting tent” (Exodus 40:16-21, 34-38). The praise given to the Temple may also be applied to the less permanent symbol of God’s guiding presence. It also recalls Jeremiah’s oracle that the temple would not be a refuge for the wicked or the great gift his presence was for the faithful.
Those who find a home in God's temple are blessed. They find strength flowing from the Lord, sustaining them. The timelessness of heaven is reflected in the service of God's house, his dwelling place.
CCC: Ps 84:3 1770
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Gospel: Matthew 13:24-30
Commentary on Mt 13:24-30
Jesus tells another parable, about the harvest this time. Here we see his reference to the “good seed” and “bad seed.” The good seed here, as an analogy to the Kingdom of God, represents those who remain faithful to God’s laws and precepts. The fact that the householder does not permit his slaves to tear out the weeds for fear of killing the wheat as well, is a warning to the disciples not to judge or attempt to alienate themselves from those with whom they have contact who reject the word. The “bad seed” represents those converted by God’s enemy, who choke off the good seed and, in the eschaton, will be condemned to hell.
CCC: Mt 13:24-30 827
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Reflection:
As painful as it is, we must examine the failings of our Church in not dealing openly with the historical abuses of our clergy. While not precisely analogous, the Penn State University scandal a couple of years ago certainly exemplifies how an institution may be harmed by one individual's inability to restrain their worst impulses. It is believed by most people who have followed these stories, that the individuals involved are the worst kinds of hypocrites, preying on those they have pledged to serve.
Jeremiah’s words most directly apply to people like these, and any others who try to shield themselves from public ridicule by hiding themselves in a community of faith. Hypocrisy is one of the favorite targets of the God of Justice, and his Son for that matter. It is one of the great gifts of the Church that we are allowed to be repentant, and it is clear, even from the time of Jeremiah, that those who had transgressed God’s law were allowed to make amends and return to his favor. When Jesus came, he provided two forms of grace for those who wish to follow him. First, the initial cleansing in Baptism, whereby all previous sins are washed clean and a new beginning is made. Once that initial adoption is made, our recourse is to the Sacrament of Reconciliation, where our repentance is accepted and God’s love is expressed.
Does that mean that the Church is not an inviting refuge for those who are enthralled with sin outside her walls? No, on the contrary, the safety of God’s love is viewed by predators, the bad seed in Christ’s parable, as being our weakness. Those who care nothing for human dignity find it amusing that we gullible Christians would show them Christ’s love, when they would take everything we have if they could. To those who have had evil sown in their hearts, the fires of the harvest chaff are waiting.
Our challenge is first to constantly turn away from sin, and through sacramental grace, realign ourselves with Christ. Second, we recognize that, as wheat, we grow up among the seed sown by the evil one. But even that can be turned to good. So we must never stop trying to invite those around us, in spite of the risk of disappointment, to come back to the Lord with all their hearts.
Pax
[1] General Norms for the Liturgical Year and the Calendar Miscellaneous Notes no. 5
[2] The picture is “The Harvest of the World” by Jacobello Alberegno,1360-90
[5] NAB footnote on Jeremiah 7:1-15
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