(Optional Memorial for Saint Vincent, Deacon and Martyr)
 |
“St. Michael and Fallen Angels”
by Luca Giordano, 1690’s
|
Readings and Commentary:[3]
Reading 1: 2 Samuel 5:1-7, 10
Commentary on 2 Sm 5:1-7, 10
David is anointed King, this time by the people of Judea (following the collapse of Saul’s line). He immediately launches a campaign against the Jebusites who hold Israel, specifically Jerusalem. In spite of their resistance, David was victorious and God continued to bless his efforts to lead the people of Judea and Israel (for 40 more years).
"David reaches the summit of royal power to which God has called him. No longer a charismatic leader of loyal militiamen (1 Samuel 22:1-2), or even the king of an entire tribe such as Judah (2 Samuel 2:4), he is now the uncontested ruler of all Israel. This is the true beginning of the united monarchy, the golden age of Old Testament history when all twelve tribes stand united under a single king of Israel. It will last less than 100 years, spanning the reigns of David and Solomon, after which the northern tribes will break away from the house of David and the turbulent days of the divided monarchy will begin (see 1 Kings 12).” [4]
--------------------------------------------------------
Responsorial Psalm: Psalm 89:20, 21-22, 25-26
R. (25a) My faithfulness and my mercy shall be with him.
Commentary on Ps 89:20, 21-22, 25-26
Psalm 89 is a lament of the community. In these verses it celebrates the call of King David and recalls his anointing at Hebron (see 2 Samuel 5:1-4).
CCC: Ps 89 709
--------------------------------------------------------
Gospel: Mark 3:22-30
Commentary on Mk 3:22-30
This passage takes up the story from Mark 3:20-21 when Jesus had taken his disciples to Matthew’s house for a meal but could not eat because of the crowd. The Lord’s mother and family came to get him, and the word passed on was that they thought he had lost his mind.
The conflict between Jesus and the Scribes reveals itself completely. They are now openly calling him “prince of the demons.” The Lord summons them and demonstrates with parables the foolishness of their claim. He first asks the ironic question that could be paraphrased: “If I, who destroy unclean spirits, am from the originator of those spirits; and if I were in league with him, he has destroyed himself.” He continues an analogy about the strong man protecting his house. In this case he, Jesus, would represent the defender of the house (of Israel), and those attacking him, robbers attempting to tie him up.
The story concludes with an important theological understanding. The Son of God came into the world so that sins might be forgiven (“…all sins and all blasphemies that people utter will be forgiven them”). Jesus then defines the Holy Spirit and himself as of the same essence by saying that whoever blasphemes against the Holy Spirit (as the scribes had just done in calling Jesus an emissary of Satan) would be guilty of an everlasting sin (their sin would never be forgiven).
--------------------------------------------------------
Reflection:
The Holy Trinity is implicitly defined in today’s Gospel. For those of us who have wondered where it is written in Sacred Scripture that God the Father, Jesus the Son, and the Holy Spirit are of the same essence, this is one of the most direct passages.
This selection also flies in the face of a more prevalent idea called in some circles “Universalism.” That term is defined as saying that when Jesus came all sins were forgiven and there could be no lasting stain on anyone. It does not matter what translation is studied, verses 28 and 29 say clearly that anyone who blasphemes against the Holy Spirit has committed an unforgivable act. In this specific case, Jesus is called evil and an instrument of Satan. This act, unrepented, earns the perpetrator a place of eternal damnation (there are moral absolutes).
This same sentiment is presented in the Gospel of St. Matthew (see Matthew 12:30ff). The Catechism of the Catholic Church says of this action (interestingly it is presented in the discussion of the fallen angels):
“393 It is the irrevocable character of their [Fallen Angels] choice, and not a defect in the infinite divine mercy, that makes the angels' sin unforgivable. ‘There is no repentance for the angels after their fall, just as there is no repentance for men after death.’[5]”
In our modern age, we sometimes fall into this kind of Universalism trap, thinking that it does not matter what we do; the Divine Mercy so characteristic of God, will keep us from that eternal anguish. Here we see Satan’s trap revealed. For, if we are weak and lash out at God in our pain, we risk taking a “dirt nap” with Satan himself.
Just as the Lord provides us a path to salvation that is sometimes very difficult to walk, Satan, eternally fallen, makes it very easy to fall into his kingdom. We have seen it often enough. It usually begins with an injured person becoming angry with God (usually for a choice either made by themselves or by the person they are mourning). They say: “How could God have let this happen?” It is an easy next step to say that God himself is evil because he did not create man incapable of sin, or to renounce their belief in His Only Begotten Son because he did not intervene.
We pray for those souls today who through their ignorance or through their fallen nature have committed this sin against God. We also pray for those who have been misguided and all those who are still being perfected in Purgatory.
Pax
[1] The picture is “St. Michael and Fallen Angels” by Luca Giordano, 1690’s
[4] Ignatius Catholic Study Bible, The First and Second Books of Samuel, © 2016, Ignatius Press, San Francisco, CA. pp. 76
[5] St. John Damascene, De Fide orth. 2,4: pp. 94, 877.
No comments:
Post a Comment