Memorial of Saint Andrew Dŭng-Lạc, Priest, and Companions, Martyrs

Proper readings for the Memorial of St. Andrew Dung-Lac and His Companions, Martyrs
 
Biographical Information about St. Andrew Dung-Lac and His Companions, Martyrs

“Saint Andrew Dung-Lac and His Companions, Martyrs”
Artist and Date are unknown.

 
Readings for Monday of the Thirty-fourth Week in Ordinary Time [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary: [3]
 
Reading 1: Daniel 1:1-6, 8-20
 
In the third year of the reign of Jehoiakim, king of Judah,
King Nebuchadnezzar of Babylon came
and laid siege to Jerusalem.
The Lord handed over to him Jehoiakim, king of Judah,
and some of the vessels of the temple of God;
he carried them off to the land of Shinar,
and placed the vessels in the temple treasury of his god.
 
The king told Ashpenaz, his chief chamberlain,
to bring in some of the children of Israel of royal blood
and of the nobility, young men without any defect,
handsome, intelligent and wise,
quick to learn, and prudent in judgment,
such as could take their place in the king’s palace;
they were to be taught the language and literature of the Chaldeans;
after three years’ training they were to enter the king’s service.
The king allotted them a daily portion of food and wine
from the royal table.
Among these were men of Judah: Daniel, Hananiah,
Mishael, and Azariah.
 
But Daniel was resolved not to defile himself
with the king’s food or wine;
so he begged the chief chamberlain to spare him this defilement.
Though God had given Daniel the favor and sympathy
of the chief chamberlain, he nevertheless said to Daniel,
“I am afraid of my lord the king;
it is he who allotted your food and drink.
If he sees that you look wretched
by comparison with the other young men of your age,
you will endanger my life with the king.”
Then Daniel said to the steward whom the chief chamberlain
had put in charge of Daniel, Hananiah,
Mishael, and Azariah,
“Please test your servants for ten days.
Give us vegetables to eat and water to drink.
Then see how we look in comparison with the other young men
who eat from the royal table,
and treat your servants according to what you see.”
He acceded to this request, and tested them for ten days;
after ten days they looked healthier and better fed
than any of the young men who ate from the royal table.
So the steward continued to take away
the food and wine they were to receive, and gave them vegetables.
To these four young men God gave knowledge and proficiency
in all literature and science,
and to Daniel the understanding of all visions and dreams.
At the end of the time the king had specified for their preparation,
the chief chamberlain brought them before Nebuchadnezzar.
When the king had spoken with all of them,
none was found equal to Daniel, Hananiah,
Mishael, and Azariah;
and so they entered the king’s service.
In any question of wisdom or prudence which the king put to them,
he found them ten times better
than all the magicians and enchanters in his kingdom.
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Commentary on Dn 1:1-6, 8-20
 
This reading begins the Book of Daniel and is the story of the exploits of the hero, Daniel, who becomes the model of the faithful Hebrew.  While the book found its final form in 164 B.C., it speaks of the time of the great "Diaspora," the exile of the Hebrew peoples in the 6th century B.C.  It provides, in later chapters, an example of the apocalyptic genre in Holy Scripture. In this selection Daniel, with his three companions, Hananiah, Mishael, and Azariah, are taken into the service of King Nebuchadnezzar of Babylon, a Gentile who has captured Judah.
 
The young heroes reject the unclean food (in the ritual sense) of the table of the king, showing their dedication to Mosaic Law, and prosper, becoming healthier and brighter than those who have defiled themselves from the king’s table. The four are established as wise and prudent above their peers and are appointed as advisers to the king.
 
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Responsorial Psalm: Daniel 3:52, 53, 54, 55, 56
 
R. (52b) Glory and praise for ever!
 
“Blessed are you, O Lord, the God of our fathers,
praiseworthy and exalted above all forever;
And blessed is your holy and glorious name,
praiseworthy and exalted above all for all ages.”
R. Glory and praise for ever!
 
“Blessed are you in the temple of your holy glory,
praiseworthy and glorious above all forever.”
R. Glory and praise for ever!
 
“Blessed are you on the throne of your Kingdom,
praiseworthy and exalted above all forever.”
R. Glory and praise for ever!
 
“Blessed are you who look into the depths
from your throne upon the cherubim,
praiseworthy and exalted above all forever.”
R. Glory and praise for ever!
 
“Blessed are you in the firmament of heaven,
praiseworthy and glorious forever.”
R. Glory and praise for ever!
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Commentary on Dn 3:52, 53, 54, 55, 56
 
The Responsorial Psalm is a song of praise to God taken from the Book of Daniel.  This selection is the hymn chanted by Shadrach, Meshach, and Abednego as they stood in the white-hot furnace. (Note: in Daniel 1:7 Hananiah, Mishael, and Azariah were given the Babylonian names of Shadrach, Meshach, and Abednego.) This section is part of one of the litanies contained in the hymn. In this instance, it is a doxology. “In general, this word means a short verse praising God and beginning, as a rule, with the Greek word Doxa.”[4]
 
The three heroes were being punished by King Nebuchadnezzar for not worshiping a golden idol he had set up.  An angel of God came to them in their plight and kept them from harm, even though the furnace was so hot it burned those who tended it.
 
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Gospel: Luke 21:1-4
 
When Jesus looked up he saw some wealthy people
putting their offerings into the treasury
and he noticed a poor widow putting in two small coins.
He said, “I tell you truly,
this poor widow put in more than all the rest;
for those others have all made offerings from their surplus wealth,
but she, from her poverty, has offered her whole livelihood.”
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Commentary on Lk 21:1-4
 
The widow in this Gospel story represents the poor whose focus must be on God rather than on material wealth. This emphasis in their lives brings them the blessing of God because of their genuine praise and love. The passage is a principal example of Jesus’ teaching on the importance of the gifts of the spirit.
 
“The widow is another example of the poor ones in this gospel whose detachment from material possessions and dependence on God leads to their blessedness (Luke 6:20). Her simple offering provides a striking contrast to the pride and pretentiousness of the scribes denounced in the preceding section (Luke 20:45-47). The story is taken from Mark 12:41-44.” [5]
 
CCC: Lk 21:4 2544
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Reflection:
 
Our Scripture today begins with a fairly long passage from the beginning of the Book of Daniel.  This book, which belongs to the apocalyptic genre, is especially popular with both Jews and Christians during times of intense persecution.  As we see at the very beginning, Daniel and his three companions are heroic in their adherence to Mosaic Law, risking even death (see the notes on the Responsorial Psalm) rather than betraying the covenant with God embodied in the Law of Moses.
 
At times of blatant persecution, this passage would give the victims a practical and immediately recognized lesson in how to deal with their situation.  Those of us who are diligent in trying to keep firm to our faith in our anti-Christian secular society can also see the value of their example.  U.S. society, most especially the media, try to portray as normative societal values that directly contravene what we are taught by our faith.  Although we are not tortured or overtly persecuted in a physical way like those Christians living in the Middle East (especially Iraq, Syria, and Egypt), in many cases our religious positions and resulting actions are often scorned and frowned upon by our peers and colleagues not of the faith.  Pressure, at times intense pressure, is there to abandon our faith and accept the practices that would make us more “palatable” to the hedonistic values so prevalent today.
 
The story of heroic virtue displayed by Daniel and his companions is strengthened by the short Gospel passage from St. Luke.  In it we find our Lord praising the poor widow for her gift, the gift that demonstrated that she was more concerned with her love of God and dedication to him than the things of the world.
 
As we ride out the tide of commercialism that will continue to blitz us throughout our coming Advent celebrations, we thank God for these scriptural reminders of what should be most important in our lives.  We pray that we live those values faithfully in the coming weeks.
 
Pax

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[1] The Picture used is “Saint Andrew Dung-Lac and His Companions, Martyrs” Artist 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] Catholic Encyclopedia at New Advent.
[5] NAB footnote on Luke 21:1-4.

The Solemnity of Our Lord Jesus Christ, King of the Universe

Catechism Links [1]
 
CCC 440, 446-451, 668-672, 783, 786, 908, 2105, 2628: Christ as Lord and King
CCC 678-679, 1001, 1038-1041: Christ as Judge
CCC 2816-2821: “Thy Kingdom Come”

“Christ the King”
Artist and Date are unknown

 
Readings for the Solemnity of Christ the King [2]
 
Readings from the Jerusalem Bible [3]
 
Readings and Commentary: [4]
 
Reading 1: 2 Samuel 5:1-3
 
In those days, all the tribes of Israel came to David in Hebron and said:
"Here we are, your bone and your flesh.
In days past, when Saul was our king,
it was you who led the Israelites out and brought them back.
And the Lord said to you,
'You shall shepherd my people Israel
and shall be commander of Israel.'"
When all the elders of Israel came to David in Hebron,
King David made an agreement with them there before the Lord,
and they anointed him king of Israel.
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Commentary on 2 Sm 5:1-3
 
Within the historical books of 1 and 2 Samuel, this is one of the most important events. David is crowned King of Israel. From this anointing comes the later promise of a lasting dynasty (2 Samuel 7) from which royal messianism is developed. Within the context of the Solemnity of Christ the King, the theme of kingship reminds us of where the concept of the royal messiah, the king, had its roots in human understanding.
 
"But what did it mean for the Lord to be acclaimed the King of Israel? What did it mean to the King of all ages to be recognized as the king of men? Christ did not become the King of Israel in order to demand tributes or to raise armies and make war against the enemies [of Israel]; he became the King of Israel to reign over souls, to give counsel that leads to eternal life, to bring those who were filled with faith, hope and Love to the Kingdom of heaven" (St Augustine, "In loannis Evangelium", 51, 4).
 
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Responsorial Psalm: Psalm 122:1-2, 3-4, 4-5
 
R. (cf. 1) Let us go rejoicing to the house of the Lord.
 
I rejoiced because they said to me,
"We will go up to the house of the Lord."
And now we have set foot
within your gates, O Jerusalem.
R. Let us go rejoicing to the house of the Lord.
 
Jerusalem, built as a city
with compact unity.
To it the tribes go up,
the tribes of the Lord.
R. Let us go rejoicing to the house of the Lord.
 
According to the decree for Israel,
to give thanks to the name of the Lord.
In it are set up judgment seats,
seats for the house of David.
R. Let us go rejoicing to the house of the Lord.
-------------------------------------------
Commentary on Ps 122:1-2, 3-4, 4-5
 
Psalm 122 is a song of thanksgiving centered upon returning to the temple in Jerusalem. (Mosaic Law required such a trip three times in an individual's life.) The song rejoices in the visit to the holy place, the seat of King David. The original singers would have been rejoicing at returning to the one temple. For Christians, the new Jerusalem is the one and only house of God in his heavenly kingdom. There the Lord sits in judgment.
 
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Reading II: Colossians 1:12-20
 
Brothers and sisters:
Let us give thanks to the Father,
who has made you fit to share
in the inheritance of the holy ones in light.
He delivered us from the power of darkness
and transferred us to the kingdom of his beloved Son,
in whom we have redemption, the forgiveness of sins.
 
He is the image of the invisible God,
the firstborn of all creation.
For in him were created all things in heaven and on earth,
the visible and the invisible,
whether thrones or dominions or principalities or powers;
all things were created through him and for him.
He is before all things,
and in him all things hold together.
He is the head of the body, the church.
He is the beginning, the firstborn from the dead,
that in all things he himself might be preeminent.
For in him all the fullness was pleased to dwell,
and through him to reconcile all things for him,
making peace by the blood of his cross
through him, whether those on earth or those in heaven.
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Commentary on Col 1:12-20
 
In the first part of this selection St. Paul reminds the Colossians that it is in Christ that we have redemption through the forgiveness of sins. We are given a place in the light, through him who is light itself, and delivered from power of darkness. “The struggle between light and the power of darkness is referred to in many passages of Sacred Scripture (cf. Jn 1:5, 9-11). Darkness means both evil and the power of the Evil One. Before the redemption took place, all men -- as a consequence of original sin and their personal sins -- were slaves to sin; this slavery darkened their minds and made it difficult for them to know God, who is the true light.” [5]
 
The second part of the reading is a hymn fragment, probably familiar to the members of that faith community, that reminds them of the Lord’s preeminence (i.e., first-born of all creation, first-born from the dead, all things are reconciled in him). As his eternal status is reiterated, his kingship over all creation is recalled. “He is the head: Points to the union of the Church with Christ, who as head directs and oversees the activities of his members. Paul’s analogy can likewise stress that the head and body share the same life (Rom 12:5) and that each member of the body is assigned a particular task for the good of the whole (1 Cor 12 12-26) (CCC 753, 792).[6]
 
CCC: Col 1:12-14 1250; Col 1:13-14 517; Col 1:14 2839; Col 1:15-20 2641; Col 1:15 241, 299, 381, 1701; Col 1:16-17 291; Col 1:16 331; Col 1:18-20 624; Col 1:18 504, 658, 753, 343, 792; Col 1:20-22 2305
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Gospel: Luke 23:35-43
 
The rulers sneered at Jesus and said,
"He saved others, let him save himself
if he is the chosen one, the Christ of God."
Even the soldiers jeered at him.
As they approached to offer him wine they called out,
"If you are King of the Jews, save yourself."
Above him there was an inscription that read,
"This is the King of the Jews."
 
Now one of the criminals hanging there reviled Jesus, saying,
"Are you not the Christ?
Save yourself and us."
The other, however, rebuking him, said in reply,
"Have you no fear of God,
for you are subject to the same condemnation?
And indeed, we have been condemned justly,
for the sentence we received corresponds to our crimes,
but this man has done nothing criminal."
Then he said,
"Jesus, remember me when you come into your kingdom."
He replied to him,
"Amen, I say to you,
today you will be with me in Paradise."
-------------------------------------------
Commentary on Lk 23:35-43
 
This first part of the Gospel refers to the most grievous charge leveled against Jesus before Pilate. The Sanhedrin told the proconsul that Jesus had claimed kingship over the Jews in opposition to the rule of Caesar. We recall that, at the head of the Cross, was a sign that read: “Jesus of Nazareth, King of the Jews.” (Matthew 27:37) 
 
In this part of the Passion from St. Luke’s Gospel, we hear the jeering of those in leadership because of what they perceived to be the Christ’s ironic fate. Even one of the two criminals begins to take up the insult but is silenced by the other who seems to understand that the kingdom over which Jesus rules is not of this world, but rather it is the Kingdom of God.
 
CCC: Lk 23:39-43 440, 2616; Lk 23:40-43 2266; Lk 23:43 1021
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Reflection:
 
Today we celebrate the Solemnity of Christ the King. It is the last Sunday of the liturgical year. The authors of the Roman Missal who prayerfully assembled the liturgy and readings for our common worship ended the year’s Sunday celebrations on this particular note suggesting that we have been building toward it for a full year. We have recalled the Lord’s nativity in our Advent and Christmas celebrations. We have remembered Christ’s struggle as our own in our Lenten observances. We have rejoiced in the Easter of our year, celebrating as Christ’s own resurrection brought us hope and joy. And in these past months we have looked at the life and teaching of Jesus, building our interior faith in him to this point.
 
Now we are ready. We proclaim Christ as king. He is king in the line of David, as we are reminded in the reading from the Second Book of Samuel. He is the promise God made to his people that the Messiah would come and rule forever in his kingdom. He was king before all time, first-born of all creation, one with the Father; in him all things are made, as St. Paul reminds his letter to the Colossians.
 
Finally, we are reminded of the cost of kingship as we visit Christ on the Cross. His human life is ebbing away while the people whom he came to save curse and jeer him. He recalls his Heavenly Kingdom and invites the repentant thief, who represents all of us, to join him in paradise.
 
The question we must ask ourselves today is: “Are we there yet?” Have we been able to internalize all these lessons to the point where Christ is our king? It will show in all of our attitudes. It will show in our attitudes toward others. Surely a servant of Christ the king of the universe would love each person they met as their king commanded. It would show in our attitudes towards “things.” The attitudes of the king’s followers would be less concerned with things than building the spirit within them.
 
Throughout time, great kings have had loyal subjects who have followed the example of their king. They have worn the king’s livery in battle, and they have laid down their lives for him. Are we there yet?
 
Pax
 

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[1] Catechism links are taken from the Homiletic Directory, published by the Congregation for Divine Worship and the Discipline of the Sacraments, 29 June 2014.
[2] The picture used today is “Christ the King” Artist and Date are unknown.
[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] The Navarre Bible Letters of St. Paul (Scepter Publishers, Princeton, NJ, © 2003), 467.
[6] Ignatius Catholic Study Bible, Old and New Testament (Ignatius Press, © 2024, San Francisco, CA.), 2104.

Memorial of Saint Cecilia, Virgin and Martyr

Proper readings for the Memorial of St. Cecilia
 
Biographical Information about St. Cecilia

“St Cecilia and an Angel”
by Orazio Gentileschi,1618-21

 
Readings for Saturday of the Thirty-third Week in Ordinary Time [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary: [3]
 
Reading 1: 1 Maccabees 6:1-13
 
As King Antiochus was traversing the inland provinces,
he heard that in Persia there was a city called Elymais,
famous for its wealth in silver and gold,
and that its temple was very rich,
containing gold helmets, breastplates, and weapons
left there by Alexander, son of Philip,
king of Macedon, the first king of the Greeks.
He went therefore and tried to capture and pillage the city.
But he could not do so,
because his plan became known to the people of the city
who rose up in battle against him.
So he retreated and in great dismay withdrew from there
to return to Babylon.
 
While he was in Persia, a messenger brought him news
that the armies sent into the land of Judah had been put to flight;
that Lysias had gone at first with a strong army
and been driven back by the children of Israel;
that they had grown strong
by reason of the arms, men, and abundant possessions
taken from the armies they had destroyed;
that they had pulled down the Abomination
which he had built upon the altar in Jerusalem;
and that they had surrounded with high walls
both the sanctuary, as it had been before,
and his city of Beth-zur.
 
When the king heard this news,
he was struck with fear and very much shaken.
Sick with grief because his designs had failed, he took to his bed.
There he remained many days, overwhelmed with sorrow,
for he knew he was going to die.
 
So he called in all his Friends and said to them:
“Sleep has departed from my eyes,
for my heart is sinking with anxiety.
I said to myself: ‘Into what tribulation have I come,
and in what floods of sorrow am I now!
Yet I was kindly and beloved in my rule.’
But I now recall the evils I did in Jerusalem,
when I carried away all the vessels of gold and silver
that were in it, and for no cause
gave orders that the inhabitants of Judah be destroyed.
I know that this is why these evils have overtaken me;
and now I am dying, in bitter grief, in a foreign land.”
-------------------------------------------
Commentary on 1 Mc 6:1-13
 
The historical events published in this selection set the stage for the final battle between the Gentiles of the Seleucid Kings and the Jews.  This passage paints a picture of the evil king being thwarted in his plans for domination. He recognizes, according to the chronicler, that he had wronged the Hebrews. He nonetheless sent his forces against Maccabeus (Judas).
 
The death of Antiochus, resulting from his frustration at not being able to eradicate loyalty to and worship of the true God, symbolizes in some way the tragic condition of those who go so far as to try to uproot God from their own lives or that of society. [4]
 
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Responsorial Psalm: Psalm 9:2-3, 4 and 6, 16 and 19
 
R. (see 16a) I will rejoice in your salvation, O Lord.
 
I will give thanks to you, O LORD, with all my heart;
I will declare all your wondrous deeds.
I will be glad and exult in you;
I will sing praise to your name, Most High.
R. I will rejoice in your salvation, O Lord.
 
Because my enemies are turned back,
overthrown and destroyed before you.
You rebuked the nations and destroyed the wicked;
their name you blotted out forever and ever.
R. I will rejoice in your salvation, O Lord.
 
The nations are sunk in the pit they have made;
in the snare they set, their foot is caught.
For the needy shall not always be forgotten,
nor shall the hope of the afflicted forever perish.
R. I will rejoice in your salvation, O Lord.
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Commentary on Ps 9:2-3, 4 and 6, 16 and 19
 
Psalm 9 is a song of thanksgiving. These strophes give thanks to God for his support in the face of oppression. The psalmist's enemies are thrown down and the faithful triumph through God’s grace.
 
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Gospel: Luke 20:27-40
 
Some Sadducees, those who deny that there is a resurrection,
came forward and put this question to Jesus, saying,
“Teacher, Moses wrote for us,
If someone’s brother dies leaving a wife but no child,
his brother must take the wife
and raise up descendants for his brother.
Now there were seven brothers;
the first married a woman but died childless.
Then the second and the third married her,
and likewise all the seven died childless.
Finally the woman also died.
Now at the resurrection whose wife will that woman be?
 
For all seven had been married to her.”
Jesus said to them,
“The children of this age marry and remarry;
but those who are deemed worthy to attain to the coming age
and to the resurrection of the dead
neither marry nor are given in marriage.
They can no longer die,
for they are like angels;
and they are the children of God
because they are the ones who will rise.
That the dead will rise
even Moses made known in the passage about the bush,
when he called  ‘Lord’
the God of Abraham, the God of Isaac, and the God of Jacob;
and he is not God of the dead, but of the living,
for to him all are alive.”
Some of the scribes said in reply,
“Teacher, you have answered well.”
And they no longer dared to ask him anything.
-------------------------------------------
Commentary on Lk 20:27-40
 
The Sadducees' question, based on the law of levirate marriage recorded in Deuteronomy 25:5 ff, ridicules the idea of the resurrection. Jesus corrects their grave misunderstanding of the resurrection. He then argues on behalf of the resurrection of the dead on the basis of the written law that the Sadducees accept. He uses Exodus 3:2, 6 as an example of the Heavenly Father being God of the living who have passed from this life to the next.
 
This passage also relates the idea that the risen body is glorified. He states that the body is brought to a glorified state, free of the burdens of age or deformity (“for they are like angels”). No longer is there earthly need for marriage, that purpose being the continuation of the species. It is not necessary because there is no death in the Heavenly Kingdom.
 
CCC: Lk 20:36 330; Lk 20:39 575
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Reflection:
 
As we look at the whole picture of our celebration this day, we see the nearly infinite combinations of Scripture and saintly examples that provide us daily with a different lesson.  The reading from Maccabees tells us the story of the evil King Antiochus.  His attempts to spread his domination of the region by force are stopped in the East as he tries to take Persian treasure.  He then learns that the Hebrews to his West, whose cities he had conquered and whose temple he had sacked, had also risen unexpectedly and thrown back his armies.  The king, we are told, was so depressed over these defeats that he sank into an illness that would ultimately take his life.  He recognized that what he had done was wrong (we remember this is a Hebrew recalling these events) and even so lashes out one more time against them.  God strengthens Judas, and Antiochus’ designs are turned back as well.  God supports his faithful, even against staggering odds.
 
This has happened many times throughout the history of the children of Israel.  The psalm response sings about it in earlier times, how God’s salvation is always at hand for those who are faithful to him and trust in his strength.  How many times has he shown this?  Yet still there are those who would believe that he does not exist, that his promises are hollow.  Look at the Sadducees in the Gospel.  They challenge Jesus using their narrow understanding of Mosaic Law. 
 
Unlike some who would use this as a story about divorce, the meaning behind this story is our belief in the resurrection.  The resurrection is our great hope and the promise made by God, sealed in the Blood of his only Son.  It is the final promise, the ultimate gift, and the lasting proof of God’s great love for us – eternal life.
 
We connect all of these lessons and place on top of them the example of strength that faith in the promise of the resurrection can give to those who believe.  We pray today that we may also have that strength and faith in the face of any obstacles we encounter.
 
Pax

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[1] The picture is “St Cecilia and an Angel” by Orazio Gentileschi,1618-21.
[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),496

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.