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“Saint Frances Xavier Cabrini”
photographer and date are unknown |
Readings for Wednesday of the Thirty Second Week in Ordinary Time [1]
Readings from the Jerusalem Bible [2]
Readings and Commentary:[3]
Reading 1: Titus 3:1-7
Beloved: Remind them to be under the control of magistrates and authorities,
to be obedient, to be open to every good enterprise.
They are to slander no one, to be peaceable, considerate,
exercising all graciousness toward everyone.
For we ourselves were once foolish, disobedient, deluded,
slaves to various desires and pleasures,
living in malice and envy,
hateful ourselves and hating one another.
But when the kindness and generous love
of God our savior appeared,
not because of any righteous deeds we had done
but because of his mercy,
he saved us through the bath of rebirth
and renewal by the Holy Spirit,
whom he richly poured out on us
through Jesus Christ our savior,
so that we might be justified by his grace
and become heirs in hope of eternal life.
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Commentary on Ti 3:1-7
St. Paul instructs Titus to teach obedience to civil authority in the beginning of this passage, something that would be challenging in Crete as the mostly Jewish population was very dissatisfied with Roman rule. The apostle reminds them that, as Christians, the faithful are to comport themselves as “children of God,” reiterating his general instructions about living in harmony presented earlier in the letter (cf. Titus 2).
In the second section of the passage, he provides the theological reason for his instruction. Referring to the sacramental grace of baptism, he reminds Titus that it was a gift, not earned through some special merit, that God’s love was poured out (“so that we might be justified by his grace”). This “justification,” or being made just as if the sin of Adam had never affected mankind, creates an adoptive state. Those so washed become “heirs in hope of eternal life.”
CCC: Ti 3:5 1215; Ti 3:6-7 1817
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Responsorial Psalm: Psalm 23:1b-3a, 3bc-4, 5, 6
R. (1) The Lord is my shepherd; there is nothing I shall want.
The LORD is my shepherd; I shall not want.
In verdant pastures he gives me repose;
Beside restful waters he leads me;
he refreshes my soul.
R. The Lord is my shepherd; there is nothing I shall want.
He guides me in right paths
for his name’s sake.
Even though I walk in the dark valley
I fear no evil; for you are at my side
With your rod and your staff
that give me courage.
R. The Lord is my shepherd; there is nothing I shall want.
You spread the table before me
in the sight of my foes;
You anoint my head with oil;
my cup overflows.
R. The Lord is my shepherd; there is nothing I shall want.
Only goodness and kindness follow me
all the days of my life;
And I shall dwell in the house of the LORD
for years to come.
R. The Lord is my shepherd; there is nothing I shall want.
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Commentary on Ps 23:1b-3a, 3bc-4, 5, 6
Psalm 23 is one of the most familiar songs in the entire psalter. “God's loving care for the psalmist is portrayed under the figures of a shepherd for the flock (Psalm 23:1-4) and a host's generosity toward a guest (Psalm 23:5-6). The imagery of both sections is drawn from traditions of the exodus (Isaiah 40:11; 49:10; Jeremiah 31:10).” [4] While the theme of shepherd is mentioned in the first strophe, the psalm really speaks to the peace given to those who follow the Lord and place their trust in him, even into the “dark valley.”
The reference in the third strophe above: “'You spread the table before me in the sight of my foes' occurs in an exodus context in Psalm 78:19. As my enemies watch: my enemies see that I am God's friend and guest. Oil: a perfumed ointment made from olive oil, used especially at banquets (Psalm 104:15; Matthew 26:7; Luke 7:37, 46; John 12:2).” [5]
CCC: Ps 23:5 1293
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Gospel: Luke 17:11-19
As Jesus continued his journey to Jerusalem,
he traveled through Samaria and Galilee.
As he was entering a village, ten lepers met him.
They stood at a distance from him and raised their voice, saying,
“Jesus, Master! Have pity on us!”
And when he saw them, he said,
“Go show yourselves to the priests.”
As they were going they were cleansed.
And one of them, realizing he had been healed,
returned, glorifying God in a loud voice;
and he fell at the feet of Jesus and thanked him.
He was a Samaritan.
Jesus said in reply,
“Ten were cleansed, were they not?
Where are the other nine?
Has none but this foreigner returned to give thanks to God?”
Then he said to him, “Stand up and go;
your faith has saved you.”
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Commentary on Lk 17:11-19
The story of the Samaritan leper, found only in St. Luke’s Gospel, reiterates Jesus’ ability to remove sins. Here the Lord cures ten lepers, outcasts, who are viewed by the community as being under God’s punishment. The Gospel is an indictment of the Hebrews who did not recognize Jesus as the Messiah. Jesus’ comment: “Has none but this foreigner returned to give thanks to God?” is a clear indication that this lack of faith will have consequences. This is especially true when he follows this statement with: “Stand up and go; your faith has saved you.” This would seem to imply that those who refuse to accept Jesus’ status as the Christ would not receive God's salvation.
“This incident recounting the thankfulness of the cleansed Samaritan leper is narrated only in Luke's gospel and provides an instance of Jesus holding up a non-Jew as an example to his Jewish contemporaries (cf. Luke 10:33 where a similar purpose is achieved in the story of the good Samaritan). Moreover, it is the faith in Jesus manifested by the foreigner that has brought him salvation (Luke 17:19; cf. the similar relationship between faith and salvation in Luke 7:50; 8:48, 50).” [6]
CCC: Lk 17:14 586; Lk 17:19-31 2463
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Reflection:
We consider St. Paul and what he must have been thinking as he wrote to Titus. Throughout his letters he expressed concern about how the various Christian communities of faith must exist within the broader societies in which they resided. Titus was of course sent to Crete; a place St. Paul had never been. So, it is only natural that he would send instructions based upon reports he had received to help those communities get a foothold. His hope, like ours, was that these small groups of Christians would transform the secular societies through their acts of faith and love.
In those days, when secular forces were threatened by any monotheistic and exclusive faith (in this case a belief that only through Christ is salvation found), they would simply get the ear of the secular ruler (usually a Roman) and have the group declared outlawed or the faith made illegal. How fortunate for those early Christians – to be confronted so openly and challenged by an identifiable foe.
The Church today faces a much more insidious enemy. We face an “outwardly tolerant” society (in most parts of the world but becoming less so, even in the US). But one which still finds Christianity’s monotheism and exclusivity an irritant. History has taught that the easiest way to defeat a moral system is to erode it over time rather than to attack it openly. Attacking only generates martyrs and martyrs actually stimulate growth. So, in the western world, the Church is being slowly marginalized, and Christians are accepted but the terms they use are twisted and their moral code undermined by a determined opponent – a pagan-like belief –humanistic secularism. (See Some Thoughts on Religious Persecution.) If you’d like a more predictive view, listen to Paul Harvey’s 1965 recording of “If I were the Devil.”
What takes place in this attack is not open confrontation but a continuous erosion of moral principles – never attacking faith in Jesus, but all of the moral principles for which he stood. Instead of the Christian community transforming society – the secularists are transforming the Christians. One by one, family by family, the strength of the Christian community is atrophied through indifference and the seductive lure of hedonistic values that promise pleasure and wealth without responsibility.
And what are we to do about this? In the cause of Christ, individuals count. In the fight against the march of secularism individuals make a huge difference. One voice crying out against the abuses of power, wealth, and the denigration of the human person can rally others. The more influence one can assume on the secular structure the greater the defense possible.
Today Scripture reminds us that we are citizens of society as well as our faith communities. We are called to be voices of faith in the world, not silent, in the cause of Christ. Today, more than ever, we pray for the strength that allows us to be instruments of transformation – turning the tide that threatens to overwhelm us.
Pax
[1] The picture is “Saint Frances Xavier Cabrini” photographer and date are unknown.
[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] See NAB footnote on Psalm 23.
[5] Ibid.
[6] See NAB footnote on Luke 17:11-19.
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