Memorial of the Presentation of the Blessed Virgin Mary

Proper readings for the Memorial of the Presentation of the Virgin Mary

 
Additional Information about the Memorial of the Presentation of the Virgin Mary

“The Presentation of the Virgin in the Temple”
by Pierre Mignard, c. 1635

 
Readings for Friday of the Thirty-third Week in Ordinary Time [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary: [3]
 
Reading 1: 1 Maccabees 4:36-37, 52-59
 
Judas and his brothers said,
“Now that our enemies have been crushed,
let us go up to purify the sanctuary and rededicate it.”
So the whole army assembled, and went up to Mount Zion.
 
Early in the morning on the twenty-fifth day of the ninth month,
that is, the month of Chislev,
in the year one hundred and forty-eight,
they arose and offered sacrifice according to the law
on the new altar of burnt offerings that they had made.
On the anniversary of the day on which the Gentiles had defiled it,
on that very day it was reconsecrated
with songs, harps, flutes, and cymbals.
All the people prostrated themselves and adored and praised Heaven,
who had given them success.
 
For eight days they celebrated the dedication of the altar
and joyfully offered burnt offerings and sacrifices
of deliverance and praise.
They ornamented the facade of the temple with gold crowns and shields;
they repaired the gates and the priests’ chambers
and furnished them with doors.
There was great joy among the people
now that the disgrace of the Gentiles was removed.
Then Judas and his brothers and the entire congregation of Israel
decreed that the days of the dedication of the altar
should be observed with joy and gladness
on the anniversary every year for eight days,
from the twenty-fifth day of the month Chislev.
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Commentary on 1 Mc 4:36-37, 52-59
 
The war with the Gentiles who were trying to destroy the Hebrew faith and traditions was started by Mattathias. In this passage it is won by his son Judas (who was called Maccabeus). This final victory in Jerusalem required the cleansing and rededication of the temple. We hear a feast declared toward the end of the passage. That feast is celebrated by the Jewish people today as Hannukah, also called the Feast of Dedication (John 10:22). The ancient historian, Josephus Flavius, calls it the Feast of Lights.
 
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Responsorial Psalm: 1 Chronicles 29:10bcd, 11abc, 11d-12a, 12bcd
 
R. (13b) We praise your glorious name, O mighty God.
 
“Blessed may you be, O LORD,
God of Israel our father,
from eternity to eternity.”
R. We praise your glorious name, O mighty God.
 
“Yours, O LORD, are grandeur and power,
majesty, splendor, and glory.
For all in heaven and on earth is yours.”
R. We praise your glorious name, O mighty God.
 
“Yours, O LORD, is the sovereignty;
you are exalted as head over all.
Riches and honor are from you.”
R. We praise your glorious name, O mighty God.
 
“You have dominion over all,
In your hand are power and might;
it is yours to give grandeur and strength to all.”
R. We praise your glorious name, O mighty God.
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Commentary on 1 Chr 29:10bcd, 11abc, 11d-12a, 12bcd
 
This great hymn of praise from First Chronicles directs our thoughts toward the power and majesty of God the Father. It rejoices in his omnipotent reign over all the earth. It is called "David's Prayer," and consists of three parts.  This selection is the first part which is a solemn praise for God's sovereignty and power.
 
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Gospel: Luke 19:45-48
 
Jesus entered the temple area and proceeded to drive out
those who were selling things, saying to them,
“It is written, My house shall be a house of prayer,
but you have made it a den of thieves.”
And every day he was teaching in the temple area.
The chief priests, the scribes, and the leaders of the people, meanwhile,
were seeking to put him to death,
but they could find no way to accomplish their purpose
because all the people were hanging on his words.
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Commentary on Lk 19:45-48
 
Following the lament for Jerusalem, the Lord proceeds directly to the temple in Jerusalem and there displays his power and zeal for “his Father’s house.” He drives out the vendors who had set up business in the outer precincts so that he would have a purified place to continue his teaching mission.
 
This episode, also captured in Mark 11:11, 15-19, Matthew 21:10-17, and John 2:13-22 with different emphasis for each, is best understood, according to scholars, in conjunction with the words of the prophet Malachi (Malachi 3:1-3).  “And suddenly there will come to the temple the LORD whom you seek.” Jesus quotes Isaiah 56:7 synthesizing it with Jeremiah 7:11 as in St. Luke’s Gospel. This is done to create an environment of holiness in which his mission of prayer and teaching may continue.
 
CCC: Lk 9:45 554
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Reflection:
 
If we follow the news on a daily basis, it is easy to see that we are in the midst of a great war that is raging around the world. We might even call it (as the King of Jordan did some time back) World War III. In some parts of the world, the Middle East, Northern India, and to some degree in China, the Christian forces are barely holding on. In some of these regions, specifically Iraq, Syria, and Egypt (not to mention Israel and Palestine) Christians are losing, being driven out or killed. ISIS has tilted many Middle Eastern countries toward more radical and less inclusive sects of Islam where persecution of Christians is on the rise.  In other places we seem to be making inroads – Africa most notably (although Islamic forces are also pushing in there). In all areas of the world, the battle for the souls of mankind is being fiercely waged. The enemies are various, wearing different uniforms, some with no uniforms at all; call them insurgents who blend in and claim to be on “our side,” Jesus’ side.
 
When we look at this war from 10,000 feet as it is described above, we can feel the relevance of the reading from Maccabees in which the temple is finally retaken and Judas (ironic as that name might seem) fulfills the wishes of his father Mattathias by reestablishing the Law of Moses and reconsecrating the altar in the temple in Jerusalem.
 
In a smaller but more important skirmish, the Gospel of St. Luke describes Jesus’ entry into that same temple, driving out those who would commercialize the sacrifices of the people and profit by the Law of Moses. (We recognize that in doing this, the Lord is gaining the enmity of the Sanhedrin who sold the franchises to those vendors.)
 
These two examples demonstrate that this war that is being fought is epic in the span of time, continuing through the millennia. It actually started at the beginning of history, when St. Michael won the first battle casting Lucifer out of heaven. Humanity lost the second major battle as Adam and Eve were deceived and failed their own test, being thrown out of paradise, and allowing death to enter the world.
 
Here is the surprise that should be no surprise. We are all drafted into the army of God which is fighting this war. We are in the trenches, willingly or not. We are either pushing back the forces that would destroy us or we are sitting passively by waiting for the battle to find us. Even now, there are those who ask us to surrender, to give our parole (using the archaic understanding – in an earlier age, when a combatant surrendered, he would give his word of honor not to resist further) and go over to the enemy.
 
The question (prayer) we must answer (offer) today is, whose side are we on and what will we do in this conflict that rages? The great weapon we have is Christ’s love. We must pick up this weapon and use it as both shield and sword, striking the enemies of Jesus where we find them. It was out of love for the Father that he cleansed the temple; it must be out of love that we cleanse our hearts and offer his love to those we meet.
 
Pax

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[1]  The picture is “The Presentation of the Virgin in the Temple” by Pierre Mignard, c. 1635.
[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.

Thursday of the Thirty-third Week in Ordinary Time

“The Destruction of Jerusalem by Titus”
by Wilhelm von Kaulbach,1846

 
Readings for Thursday of the Thirty-third Week in Ordinary Time [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary: [3]
 
Reading 1: 1 Maccabees 2:15-29
 
The officers of the king in charge of enforcing the apostasy
came to the city of Modein to organize the sacrifices.
Many of Israel joined them,
but Mattathias and his sons gathered in a group apart.
Then the officers of the king addressed Mattathias:
“You are a leader, an honorable and great man in this city,
supported by sons and kin.
Come now, be the first to obey the king’s command,
as all the Gentiles and the men of Judah
and those who are left in Jerusalem have done.
Then you and your sons shall be numbered among the King’s Friends,
and shall be enriched with silver and gold and many gifts.”
But Mattathias answered in a loud voice:
“Although all the Gentiles in the king’s realm obey him,
so that each forsakes the religion of his fathers
and consents to the king’s orders,
yet I and my sons and my kin
will keep to the covenant of our fathers.
God forbid that we should forsake the law and the commandments.
We will not obey the words of the king
nor depart from our religion in the slightest degree.”
 
As he finished saying these words,
a certain Jew came forward in the sight of all
to offer sacrifice on the altar in Modein
according to the king’s order.
When Mattathias saw him, he was filled with zeal;
his heart was moved and his just fury was aroused;
he sprang forward and killed him upon the altar.
At the same time, he also killed the messenger of the king
who was forcing them to sacrifice,
and he tore down the altar.
Thus he showed his zeal for the law,
just as Phinehas did with Zimri, son of Salu.
 
Then Mattathias went through the city shouting,
“Let everyone who is zealous for the law
and who stands by the covenant follow after me!”
Thereupon he fled to the mountains with his sons,
leaving behind in the city all their possessions.
Many who sought to live according to righteousness and religious custom
went out into the desert to settle there.
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Commentary on 1 Mc 2:15-29
 
We are given the story of how Mattathias began his rebellion in defiance of the king’s order for all in that land to become apostate. He demonstrates his fidelity by not only defying the order to sacrifice in contravention of Mosaic Law but kills the first of the Jews in Modein who attempt to do so. He continues inviting all those in that town who are faithful to the Covenant of Moses to follow him and his family in rebellion against the king.
 
We are told that the area Mattathias and many of these followers fled to was “the desert: the sparsely inhabited mountain country southward from Jerusalem and west of the Dead Sea. It was an arid region with some perennial springs and a fair amount of rain in winter.” [4]
 
There are two basic lessons that come from this story.  First, the upright Mattathias and his kinsmen remained faithful to the Law of Moses in the face of adversity.  Second, they did so at great material loss, “leaving behind in the city all their possessions.”
 
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Responsorial Psalm: Psalm 50:1b-2, 5-6, 14-15
 
R. (23b) To the upright I will show the saving power of God.
 
God the LORD has spoken and summoned the earth,
from the rising of the sun to its setting.
From Zion, perfect in beauty,
God shines forth.
R. To the upright I will show the saving power of God.
 
“Gather my faithful ones before me,
those who have made a covenant with me by sacrifice.”
And the heavens proclaim his justice;
for God himself is the judge.
R. To the upright I will show the saving power of God.
 
“Offer to God praise as your sacrifice
and fulfill your vows to the Most High;
Then call upon me in time of distress;
I will rescue you, and you shall glorify me.”
R. To the upright I will show the saving power of God.
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Commentary on Ps 50:1b-2, 5-6, 14-15
 
Psalm 50 recalls the sealing of the covenant with sacrifice. It gives praise to God remembering his promise to the faithful that he would be with them as long as they kept the precepts of Mosaic Law – their part of the covenant of Moses. “Gather my faithful ones before me, those who have made a covenant with me by sacrifice.” This verse from the second strophe of Psalm 50 reminds us that God supports those faithful to him in their distress.
 
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Gospel: Luke 19:41-44
 
As Jesus drew near Jerusalem,
he saw the city and wept over it, saying,
“If this day you only knew what makes for peace–
but now it is hidden from your eyes.
For the days are coming upon you
when your enemies will raise a palisade against you;
they will encircle you and hem you in on all sides.
They will smash you to the ground and your children within you,
and they will not leave one stone upon another within you
because you did not recognize the time of your visitation.”
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Commentary on Lk 19:41-44
 
This lament for Jerusalem is found only in the Gospel of St. Luke. It is predictive of the destruction of that city in 70 A.D. by the Romans. “Jesus clothes his solemn words with the language and imagery of OT prophecy (Isaiah 29:1-3; Jeremiah 6:6; Ezekiel 4:1-3). Because Jerusalem has become a repeat offender, it will again suffer the devastation that befell the city in 586 B.C. with the Babylonian invasion.”[26] The clear meaning here is this event was a result of Jerusalem not accepting Christ the mediator of peace.

“Mystically: (St. Gregory the Great, Hom. In Evan. 39) Christ continues to weep for sinners who, like Jerusalem, run after evil and refuse to make peace with God. Their sins hide from their eyes the judgment that is coming; otherwise, they would weep for themselves. When it arrives, demons will besiege the soul and the Lord will visit them with his dreadful punishment.” [5]
 
CCC: Lk 19:41-42 558
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Reflection:
 
It is so much easier for us to be “flexible” when it comes to the precepts of our faith than it is to rigorously follow them.  It is easier to accept the hedonistic attitudes and mores that have become the societal norms than to speak out against them.  This hedonism is at the foundation of most of the actions that we as Christians are taught as being wrong, opposed to all our teaching.
 
Why, for instance, does society castigate the Church for her stand on the immorality of abortion and contraception?  Is it because they think we want to dominate the lives of others, as some claim?  No, it is because those who want abortion on demand and contraceptives to be handed out in schools believe that the human person is no better than an animal, unable to control their baser instincts.
 
At a very basic level, what the hedonistic society favors is simply a rejection of the idea that a person can or should control their urges and desires when it comes to sex. Ironically, as we are seeing in the media, they are not shocked when iconic producers, politicians, or other celebrities demonstrate this lack of control. It’s just too hard and therefore not something they care to do. They see abortion as a remedy for mistakes rather than the destruction of human life, and contraception as a preventive measure that allows uncontrolled sexual urges to be acted upon with impunity and without “biological” consequences. And the real consequence is the destruction of human dignity for those so objectified, cheapening the human spirit.
 
Christ looks upon this situation and weeps for those who cannot find peace because they will not accept the more difficult path.  He weeps, because, in their idyllic folly, they destroy the happiness they seek.  Indeed, the unrepentant will find worse destruction than Jerusalem did for rejecting the Son of God.
 
For those who embrace the sins of the flesh and refuse to turn away, we pray that God in his mercy will continue to call out to them through our example.  We pray that one day, before it is too late, they will see the destruction of the human spirit embodied in their attitudes and come home to the Lord.
 
Pax

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[1] The picture is “The Destruction of Jerusalem by Titus” by Wilhelm von Kaulbach,1846.
[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] NAB Footnote for 1 Mc 2:29.
[5] Ibid.

Wednesday of the Thirty-third Week in Ordinary Time

“Seven Brothers and Their Mother are Martyred”
by Matthaeus Merian I, 1593-1650

Readings for Wednesday of the Thirty-third Week in Ordinary Time [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary: [3]
 
Reading 1: 2 Maccabees 7:1, 20-31
 
It happened that seven brothers with their mother were arrested
and tortured with whips and scourges by the king,
to force them to eat pork in violation of God’s law.
 
Most admirable and worthy of everlasting remembrance was the mother,
who saw her seven sons perish in a single day,
yet bore it courageously because of her hope in the Lord.
Filled with a noble spirit that stirred her womanly heart with manly courage,
she exhorted each of them
in the language of their ancestors with these words:
“I do not know how you came into existence in my womb;
it was not I who gave you the breath of life,
nor was it I who set in order
the elements of which each of you is composed.
Therefore, since it is the Creator of the universe
who shapes each man’s beginning,
as he brings about the origin of everything,
he, in his mercy,
will give you back both breath and life,
because you now disregard yourselves for the sake of his law.”
 
Antiochus, suspecting insult in her words,
thought he was being ridiculed.
As the youngest brother was still alive, the king appealed to him,
not with mere words, but with promises on oath,
to make him rich and happy if he would abandon his ancestral customs:
he would make him his Friend
and entrust him with high office.
When the youth paid no attention to him at all,
the king appealed to the mother,
urging her to advise her boy to save his life.
After he had urged her for a long time,
she went through the motions of persuading her son.
In derision of the cruel tyrant,
she leaned over close to her son and said in their native language:
“Son, have pity on me, who carried you in my womb for nine months,
nursed you for three years, brought you up,
educated and supported you to your present age.
I beg you, child, to look at the heavens and the earth
and see all that is in them;
then you will know that God did not make them out of existing things;
and in the same way the human race came into existence.
Do not be afraid of this executioner,
but be worthy of your brothers and accept death,
so that in the time of mercy I may receive you again with them.”
 
She had scarcely finished speaking when the youth said:
“What are you waiting for?
I will not obey the king’s command.
I obey the command of the law given to our fathers through Moses.
But you, who have contrived every kind of affliction for the Hebrews,
will not escape the hands of God.”
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Commentary on 2 Mc 7:1, 20-31
 
This selection from the Second Book of Maccabees provides examples of courage in the face of extreme cruelty based upon belief in the resurrection on the last day. This is one of the important theological ideas expounded upon in the book and provides a framework for our later understanding of the importance of Christ’s sacrifice and promise.
 
“In the first part the conviction that the just will rise and evildoers will be punished builds up as the story goes on. Each of the replies given by the six brothers contains some aspect of that truth. The first says that just men prefer to die rather than sin (v. 2) because God will reward them (v. 6); the second, that God will raise them to a new life (v. 9); the third, that they will rise with their bodies remade (v. 11); the fourth, that for evildoers there will be no "resurrection to life" (v. 14); the fifth, that there will be punishment for evildoers (v. 17); and the sixth, that when just people suffer it is because they are being punished for their own sins (v. 18).
 
“In the second part, both the mother and the youngest brother affirm what the others have said: but the boy adds something new when he says that death accepted by the righteous works as atonement for the whole people (vv. 37-38).”[4]
 
CCC: 2 Mc 7:22-23 297; 2 Mc 7:28 297; 2 Mc 7:29 992
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Responsorial Psalm: Ps 17:1bcd, 5-6, 8b and 15
 
R. (15b) Lord, when your glory appears, my joy will be full.
 
Hear, O LORD, a just suit;
attend to my outcry;
hearken to my prayer from lips without deceit.
R. Lord, when your glory appears, my joy will be full.
 
My steps have been steadfast in your paths,
my feet have not faltered.
I call upon you, for you will answer me, O God;
incline your ear to me; hear my word.
R. Lord, when your glory appears, my joy will be full.
 
Keep me as the apple of your eye;
hide me in the shadow of your wings.
But I in justice shall behold your face;
on waking, I shall be content in your presence.
R. Lord, when your glory appears, my joy will be full.
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Commentary on Ps 17:1bcd, 5-6, 8b and 15
 
Psalm 17 is an individual lament. The psalmist sings for God’s help in distress, having been firm in faithfulness. The Lord is called upon for justice. The psalmist asks for this help in spite of the tests undergone, proclaiming that God alone is the just judge. In the Lord and in his justice the psalmist is content.
 
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Gospel: Luke 19:11-28
 
While people were listening to Jesus speak,
he proceeded to tell a parable because he was near Jerusalem
and they thought that the Kingdom of God
would appear there immediately.
 
So he said,
“A nobleman went off to a distant country
to obtain the kingship for himself and then to return.
He called ten of his servants and gave them ten gold coins
and told them, ‘Engage in trade with these until I return.’
His fellow citizens, however, despised him
and sent a delegation after him to announce,
‘We do not want this man to be our king.’
But when he returned after obtaining the kingship,
he had the servants called, to whom he had given the money,
to learn what they had gained by trading.
The first came forward and said,
‘Sir, your gold coin has earned ten additional ones.’
He replied, ‘Well done, good servant!
You have been faithful in this very small matter;
take charge of ten cities.’
Then the second came and reported,
‘Your gold coin, sir, has earned five more.’
And to this servant too he said,
‘You, take charge of five cities.’
Then the other servant came and said,
‘Sir, here is your gold coin;
I kept it stored away in a handkerchief,
for I was afraid of you, because you are a demanding man;
you take up what you did not lay down
and you harvest what you did not plant.’
He said to him,
‘With your own words I shall condemn you,
you wicked servant.
You knew I was a demanding man,
taking up what I did not lay down
and harvesting what I did not plant;
why did you not put my money in a bank?
Then on my return I would have collected it with interest.’
And to those standing by he said,
‘Take the gold coin from him
and give it to the servant who has ten.’
But they said to him,
‘Sir, he has ten gold coins.’
He replied, ‘I tell you,
to everyone who has, more will be given,
but from the one who has not,
even what he has will be taken away.
Now as for those enemies of mine who did not want me as their king,
bring them here and slay them before me.’”
 
After he had said this,
he proceeded on his journey up to Jerusalem.
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Commentary on Lk 19:11-28
 
This selection from St. Luke’s Gospel contains two interwoven parables. The first is the parable of the talents (see also Matthew 25:14ff). The gold coins represent the gifts God has given us. The king’s return is meant to symbolize the Lord's final return in judgment. His reaction to each of the servants indicates the Lord’s expectation that the gifts he gives us are expected to be used, and used for his greater glory. We are not to hide them; in doing so we lose them.
 
The second is the parable of the rejected king. This latter parable could have had historical significance since, after the death of Herod the Great, his son Archelaus went to Rome to receive the same authority. He was opposed by a delegation of Jews. Although he was not given the title of king, he was given authority over Judea and Samaria. This parallel used by St. Luke would have served to stop speculation about the imminent Parousia. A second possibility is that the Lord himself was predicting that his impending entry to Jerusalem was not to be a glorious kingship, but rather he would have to travel to a far distant place (heaven) to receive that crown.
 
St. Luke’s version of the parable of the talents serves to reinforce the idea that the faithful must be diligent in building up the kingdom of God through the use of what God has provided. Failure to do so (presuming the imminent second coming and laying down one’s vocation) would result in severe punishment.
 
CCC: Lk 19:11-27 1936; Lk 19:13;15 1880
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Reflection:
 
The focus of the parables from the Gospel today is an exhortation to be diligent in practicing the faith, which God has given, and as Holy Mother Church has instructed.  The heart of the message is clear, God will expect an accounting for what we have been given in his name and have used it (it is hoped) for his greater glory.
 
Today, however, we reflect upon the part of the parable where the group of residents had sent the delegation after the king saying: “We do not want this man to be our king.”  It is those individuals, analogized in the parable, who later would crucify Jesus, martyr the apostles and saints, and who continue to persecute the faithful to this day.  We are amazed to see the depth of the hatred directed at the Church, even by some people who call themselves Christian. 
 
As long as the Catholic Church, founded by St. Peter and grown by St. Paul, remains quietly doing the work the Lord left to us, secular society enjoys our presence and extols our virtue.  But when society wishes to embrace policies that diametrically contravene the moral teaching of the Church (e.g., euthanasia, abortion, the destruction of the traditional family) and the faithful, led by their shepherds, cry out against those amoral policies. – Christians are suddenly a threat – a force of evil, because we do not embrace the hedonistic values at the core of these propositions.
 
We speak here of the U.S. Bishops’ ongoing fight against the erosion of religious liberty.  We speak also of the vitriolic attacks across the country as the Church resists being forced to adopt acceptance of gay marriages. Finally, we speak of the redefinition of “marriage,” the only institution that binds children to their biological parents.  The hatred for the Church’s courageous stance against the weakening of the value of human life and dignity is palpable, and we must stand at the forefront of this attack, supporting the justice of Christ.  He bids us to use our God-given talents to fight this very kind of attack.
 
Today we remember those who do not want a just king – those who said so many years ago, referring to the Lord: “We do not want this man to be our king.”  They are still walking among us and still hate us (although usually quietly).  Today we pray for their conversion, that God’s mercy will not see them treated as the parable demanded: “as for those enemies of mine who did not want me as their king, bring them here and slay them before me.’
 
 
Regular subscribers will have notice that I missed posting for the Thirty-third Sunday and the Monday and Tuesday following.  I was taken ill and had no access to post.  If you are interested, here are some links that will catch up.
 
Thirty-third Sunday of Ordinary Time
 
 
Memorial of Saint Elizabeth of Hungary, Religious
Proper readings for the Memorial of St. Elizabeth of Hungary
 
Biographical Information about St. Elizabeth of Hungary
  
 
 
Tuesday of the Thirty-third Week in Ordinary Time
Optional Memorial of the Dedication of the Basilica of Saints Peter and Paul, Apostles
 
Proper readings for the Memorial of the Dedication of the Basilicas of Sts. Peter and Paul
 
Additional Information about the Dedication of the Basilicas of Sts. Peter and Paul
 
Or
 
Optional Memorial for Saint Rose Philippine Duchesne [United States]
 
Alternate readings for this memorial may be taken from the Common of Virgins or the Common of Holy Men and Women.
 
 
Author’s selection of the Memorial of St. Rose Philippine Duchesne
 
Additional Information about St. Rose Philippine Duchesne  
 
Pax

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[1] The picture is “Seven Brothers and Their Mother are Martyred” by Matthaeus Merian I, 1593-1650.
[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] The Navarre Bible, Chronicles-Maccabees (Scepter Publishers, Princeton, NJ, © 2003), 569-70.

Saturday of the Thirty-second Week in Ordinary Time

Optional Memorial of Saint Albert the Great, Bishop and Doctor of the Church
 
Proper readings for the Memorial of St. Albert the Great
 
Biographical Information about St. Albert the Great  
 
Or
 
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 (USCCB recommends: #42. The Blessed Virgin Mary, Help of Christians).

“Crossing of the Red Sea”
by Cosimo Rosselli, 1481-82

Readings for Saturday of the Thirty-second Week in Ordinary Time [2]
 
Readings from the Jerusalem Bible [3]
 
Readings and Commentary: [4]
 
Reading 1: Wisdom 18:14-16; 19:6-9
 
When peaceful stillness compassed everything
and the night in its swift course was half spent,
Your all-powerful word, from heaven’s royal throne
bounded, a fierce warrior, into the doomed land,
bearing the sharp sword of your inexorable decree.
And as he alighted, he filled every place with death;
he still reached to heaven, while he stood upon the earth.
 
For all creation, in its several kinds, was being made over anew,
serving its natural laws,
that your children might be preserved unharmed.
The cloud overshadowed their camp;
and out of what had before been water, dry land was seen emerging:
Out of the Red Sea an unimpeded road,
and a grassy plain out of the mighty flood.
Over this crossed the whole nation sheltered by your hand,
after they beheld stupendous wonders.
For they ranged about like horses,
and bounded about like lambs,
praising you, O Lord! their deliverer.
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Commentary on Wis 18:14-16; 19:6-9
 
This selection from the Book of Wisdom speaks first of the bondage and death the Hebrews suffered in Egypt. There is a specific intent in this section (called the fifth diptych) to relate the Egyptian massacre of the infants born to the Hebrews, with the tenth plague in which the first sons of Egypt were killed. The image presented is inspired by Exodus 12:23, Job 4 13-15, and 1 Chronicles 21:15-27.
 
In the second section we hear an account of the exodus through the Red Sea, and of the gratitude of those delivered. Again, Wisdom borrows imagery from Exodus 14:19-20 as the freed peoples passed through the sea unimpeded, awestruck by the power of God.
 
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Responsorial Psalm: Psalm 105:2-3, 36-37, 42-43
 
R. (5a) Remember the marvels the Lord has done!
or:
R. Alleluia.
 
Sing to him, sing his praise,
proclaim all his wondrous deeds.
Glory in his holy name;
rejoice, O hearts that seek the LORD!
R. Remember the marvels the Lord has done!
or:
R. Alleluia.
 
Then he struck every firstborn throughout their land,
the first fruits of all their manhood.
And he led them forth laden with silver and gold,
with not a weakling among their tribes.
R. Remember the marvels the Lord has done!
or:
R. Alleluia.
 
For he remembered his holy word
to his servant Abraham.
And he led forth his people with joy;
with shouts of joy, his chosen ones.
R. Remember the marvels the Lord has done!
or:
R. Alleluia.
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Commentary on Ps 105:2-3, 36-37, 42-43
 
This passage from Psalm 105 focuses on the part of the exodus story that deals with the final plague in Egypt. Praise and gratitude flow from those who have seen God’s great works of salvation.
 
CCC: Ps 105:3 30
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Gospel: Luke 18:1-8
 
Jesus told his disciples a parable
about the necessity for them to pray always without becoming weary.
He said, “There was a judge in a certain town
who neither feared God nor respected any human being.
And a widow in that town used to come to him and say,
‘Render a just decision for me against my adversary.’
For a long time the judge was unwilling, but eventually he thought,
‘While it is true that I neither fear God nor respect any human being,
because this widow keeps bothering me
I shall deliver a just decision for her
lest she finally come and strike me.’”
The Lord said, “Pay attention to what the dishonest judge says.
Will not God then secure the rights of his chosen ones
who call out to him day and night?
Will he be slow to answer them?
I tell you, he will see to it that justice is done for them speedily.
But when the Son of Man comes, will he find faith on earth?”
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Commentary on Lk 18:1-8
 
This is the first of two parables on the need for prayer found in St. Luke’s Gospel. In this selection, the Lord tells the disciples of the need for persistent prayer so they do not fall victim to apostasy.  He assures them that God, the just judge, will listen to their prayers, and come speedily to their aid in times of need.
 
“As the widow pleaded for justice, so we should persevere in faith and tirelessly petition God for our needs (Romans 12:12; 1 Thessalonians 5:17)” In v.6, “His [the unrighteous judge’s] indifference to the widow’s distress was a violation of justice (Deuteronomy 27:19).  The parable’s outcome is thus a mere shadow of God’s concern for us.  If an unjust and callous judge will vindicate a persevering widow, the Father will much more come to the aid of his prayerful children (Sirach 35:12-17).” [5]
 
The question at the end of the parable (“But when the Son of Man comes, will he find faith on earth?”) completes a thought in Luke 17:37, which relates the relationship of the faithful to God at the final judgment.
 
CCC: Lk 18:1-8 2573, 2613; Lk 18:1 2098; Lk 18:8 675
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Reflection:
 
The parable from St. Luke’s Gospel on the need for the disciples to pray constantly has a “folksy” ring to it. It demonstrates a relationship to God that is at once very personal and at the same time respectful. The dishonest judge from the parable would have rendered a judgment in favor of the widow had she been able to bribe him. As the story goes, he renders that judgment because of her persistence. Jesus uses this story as a contrast rather than an example of the effect our constant prayers have on the “Just Judge.” The dishonest judge delayed in rendering judgment. Jesus tells the disciples that the Father will act quickly to answer the prayers of his children.
 
We think the analogy of the mother of an adolescent child probably shows us the relationship Jesus has in mind. The youngster sees things in black and white terms and feels that fairness is their right. So, when they have what they perceive is a “need,” they go quickly to their mother. (Or to their father, but for the sake of this analogy we will use the mother – it’s more realistic. When the child reaches adulthood and they need really big favors – then they go to dad.) The child wants/expects their request to be acted upon quickly; it is after all a dire need. At that age all needs are dire. The mother, in her wisdom sees the bigger picture and understands that perhaps, the excruciating need their child has expressed for say, an iPod or a new phone, might not be quite as life-changing as other needs. Yet when that same child is truly in need of help, their mother will move heaven and earth, at the speed of light if she can, to see the that the child is protected from harm.
 
God sees and hears our prayers in the same way. Some prayers God sees as beyond the scope of his direct involvement, others he sees as unrealistic or absurd. And still other prayers he sees already answered although we may not see or understand how that is possible. An example of that “already answered prayer” is the dying person’s prayer: “Please don’t let me die.” God has already answered that prayer, but not in the way the person requests. God has opened the door to eternal life. All that is necessary is to accept God’s offer.
 
The important conclusion we must draw from the Gospel is that, in praying to God for our wants and needs, we must be willing to accept that we may not understand how God’s answer will come, or when it will come.  The really important message is that we must stay in touch with the Lord.  Communication with him in prayer is our lifeline.
 
Pax

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[1] General Norms for the Liturgical Year and the Calendar Miscellaneous Notes no. 5.
[2] The picture is “Crossing of the Red Sea” by Cosimo Rosselli, 1481-82.
[3] S.S. Commemoratio
[4] 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.
[5] Ignatius Catholic Study Bible, New Testament (Ignatius Press, San Francisco, CA. © 2010),140.

Friday of the Thirty-second Week in Ordinary Time

“The Animals Entering Noah' Ark”
by Jacopo Bassano c. 1570

Reading for Friday of the Thirty-second Week in Ordinary Time [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary: [3]
 
Reading 1: Wisdom 13:1-9
 
All men were by nature foolish who were in ignorance of God,
and who from the good things seen did not succeed in knowing him who is,
and from studying the works did not discern the artisan;
But either fire, or wind, or the swift air,
or the circuit of the stars, or the mighty water,
or the luminaries of heaven, the governors of the world, they considered gods.
Now if out of joy in their beauty they thought them gods,
let them know how far more excellent is the Lord than these;
for the original source of beauty fashioned them.
Or if they were struck by their might and energy,
let them from these things realize how much more powerful is he who made them.
For from the greatness and the beauty of created things
their original author, by analogy, is seen.
But yet, for these the blame is less;
For they indeed have gone astray perhaps,
though they seek God and wish to find him.
For they search busily among his works,
but are distracted by what they see, because the things seen are fair.
But again, not even these are pardonable.
For if they so far succeeded in knowledge
that they could speculate about the world,
how did they not more quickly find its Lord?
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Commentary on Wis 13:1-9
 
In this selection, the author of the Book of Wisdom builds logic for an apologia for the one true God. He starts by saying the foolish (pagans) did not know there was an artist, even though they studied the art left behind. He then goes into detail saying that those who worship inanimate objects (fire, wind, stars, water) and call them beautiful, have missed the true wonder of the creator himself. Those who worship these things, in essence, cannot see the forest but instead see a single tree.
 
CCC: Wis 13:1-15, 19 2112; Wis 13:1-9 32, 216; Wis 13:1 1147; Wis 13:3 2129, 2500; Wis 13:5 41, 2500
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Responsorial Psalm: Psalm 19:2-3, 4-5ab
 
R. (2a) The heavens proclaim the glory of God.
 
The heavens declare the glory of God,
and the firmament proclaims his handiwork.
Day pours out the word to day,
and night to night imparts knowledge.
R. The heavens proclaim the glory of God.
 
Not a word nor a discourse
whose voice is not heard;
Through all the earth their voice resounds,
and to the ends of the world, their message.
R. The heavens proclaim the glory of God.
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Commentary on Ps 19:2-3, 4-5ab
 
Psalm 19 is a hymn of praise. In these opening strophes, the psalmist rejoices in God’s visible hand, revealed in all creation. It is the first of two themes expressed in the psalm (the other is in praise of the Law of Moses). While no word of God announces his presence, his glory is revealed in the creation of all things.
 
CCC: Ps 19:2-5 299; Ps 19:2 326
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Gospel: Luke 17:26-37
 
Jesus said to his disciples:
“As it was in the days of Noah,
so it will be in the days of the Son of Man;
they were eating and drinking,
marrying and giving in marriage up to the day
that Noah entered the ark,
and the flood came and destroyed them all.
Similarly, as it was in the days of Lot:
they were eating, drinking, buying,
selling, planting, building;
on the day when Lot left Sodom,
fire and brimstone rained from the sky to destroy them all.
So it will be on the day the Son of Man is revealed.
On that day, someone who is on the housetop
and whose belongings are in the house
must not go down to get them,
and likewise one in the field
must not return to what was left behind.
Remember the wife of Lot.
Whoever seeks to preserve his life will lose it,
but whoever loses it will save it.
I tell you, on that night there will be two people in one bed;
one will be taken, the other left.
And there will be two women grinding meal together;
one will be taken, the other left.”
They said to him in reply, “Where, Lord?”
He said to them, “Where the body is,
there also the vultures will gather.”
-------------------------------------------
Commentary on Lk 17:26-37
 
In this section of his discourse, Jesus speaks of the Eschaton (the end times). Relating the coming of the Son of Man (the Parousia) to the purges of evil and disbelief of the Great Flood (Genesis 6:5-8, 7:6-24) and the destruction of Sodom and Gomorrah (Genesis 18:16-19:28), he tells his disciples that, in that time, the things of this world (including the physical body) do not matter. Using the example of Lot’s wife (cf. Genesis 19:26), he explains that any attempt to preserve physical reality will be disastrous. It is only important that one believes and has faith in Christ, for the soul is eternal, and the body must die. (“Where the body is, there also the vultures will gather.”)
 
CCC: Lk 17:19-31 2463; Lk 17:33 1889
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Reflection:
 
“All men were by nature foolish who were in ignorance of God, and who from the good things seen did not succeed in knowing him who is, and from studying the works did not discern the artisan.”
 
There has been a great deal of debate going on that relates to three different views of the creation of the universe and all contained in it.  The three views include: 1.) The biblical Creationist view that proposes that God created everything in six twenty-four-hour days; 2.) The Organic Evolutionist view based upon the Neo-Darwinian premise that all life evolved naturally with no evidence of a deity; 3.) Intelligent Design which attempted to synthesize the two, saying that there is evidence in creation that there was outside influence of a creative hand – a designer.  Some Catholics might be surprised to learn that the Church’s view is most closely aligned to the Intelligent Design theory of creation. (See What We Believe – Intelligent Design vs. Evolution.)
 
Pope John Paul II spoke to this issue in a series of audiences in 1986 saying in part “the theory of natural evolution, understood in a sense that does not exclude divine causality, is not in principle opposed to the truth about creation . . . as presented in the Book of Genesis . . . It must, however, be added that this hypothesis proposes only a probability, not a scientific certainty . . . [But] it is possible that the human body, following the order impressed by the Creator on the energies of life, could have been gradually prepared in the forms of antecedent living beings.”
 
The teaching of the Church has continued with Pope Benedict XVI reaffirming this view in his address to the clergy in 2007.
 
“[H]e expressed impatience with the false polarities of 'creationism' and 'evolutionism.' The doctrine of creation and the theory of evolution, he said, are not 'mutually exclusive alternatives.' The world need not be divided between fideists who cram scientific data into a Biblical template never meant to receive them and materialists who think that soothing phrases like 'random fluctuation in the quantum void' dispense with the need for a Creator.”[4]
 
There are two reasons for considering these various positions.  First, to find awe in a Creator who presented us with such a wondrous creation as the Book of Wisdom clearly states.  Who indeed can look at the wonder of creation and think that what transpired in creation “statistically eliminated the possibility of the existence of God,” as stated by notable atheists who present their beliefs as science?  We also recognize, ironically through Sacred Scripture, that we must not reduce our awe in God’s creation by attempting to place God in a box with human language and concepts.  Yes. Genesis records (twice) that God created all that is in six days: but whose days?  We need only look at Psalm 90 which says “Before the mountains were born, the earth and the world brought forth, from eternity to eternity you are God. A thousand years in your eyes are merely a yesterday,” (Psalm 90:2).
 
It is therefore rather surprising in the face of both scientific and biblical evidence that there are Catholics (and many other Christians) who cling stubbornly to the creationist views, rejecting scientific evidence completely.  We must open our hearts to the Holy Spirit, recognizing that we may never know the will of God completely, nor the means with which it is implemented.  We must also accept God’s gift of curiosity and intellect that allows us to, in a small way, understand the marvels he has created more deeply.
 
Today our prayer is for ourselves that we may focus most intensely on the important elements of our being – our life in the Spirit.  Through our inward meditation may we find the peace of Christ and be prepared to meet him when he comes again.
 
Pax
 

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[1] S.S. Commemoratio
[2] The picture is “The Animals Entering Noah' Ark” by Jacopo Bassano c. 1570.
[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] The Catholic Thing “Are Catholics Creationists” by George Sim Johnston, November 9, 2009.