Memorial of the Passion of Saint John the Baptist

Proper readings for the Memorial of the Passion of St. John the Baptist
 
Additional Information about the Memorial of the Passion of St. John the Baptist

“Beheading of Saint John the Baptist” (detail)
by Caravaggio, 1608

 
Readings for Friday of the Twenty-first Week in Ordinary Time [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary: [3]
The Gospel from the proper is used on this Memorial
 
Reading 1: 1 Thessalonians 4:1-8
 
Brothers and sisters,
we earnestly ask and exhort you in the Lord Jesus that,
as you received from us
how you should conduct yourselves to please God–
and as you are conducting yourselves–
you do so even more.
For you know what instructions we gave you through the Lord Jesus.
 
This is the will of God, your holiness:
that you refrain from immorality,
that each of you know how to acquire a wife for himself
in holiness and honor, not in lustful passion
as do the Gentiles who do not know God;
not to take advantage of or exploit a brother or sister in this matter,
for the Lord is an avenger in all these things,
as we told you before and solemnly affirmed.
For God did not call us to impurity but to holiness.
Therefore, whoever disregards this,
disregards not a human being but God,
who also gives his Holy Spirit to you.
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Commentary on 1 Thes 4:1-8
 
In this passage from St. Paul’s First Letter to the Thessalonians, the apostle exhorts the community of faith to increase their efforts to reject sexual immorality.  This would be a change for many since sexual promiscuity was acceptable in the pagan norms from which many of the community had come. He reminds them that they are called to a higher standard of behavior than the pagans who are, by his inference, hedonistic and promiscuous in this regard.  He also tells them that if they ignore this standard they are not just ignoring him (Paul), but God who sent him.
 
CCC: 1 Thes 4:7 2518, 2813
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Responsorial Psalm: Psalm 97:1 and 2b, 5-6, 10, 11-12
 
R. (12a) Rejoice in the Lord, you just!
 
The LORD is king; let the earth rejoice;
let the many isles be glad.
Justice and judgment are the foundation of his throne.
R. Rejoice in the Lord, you just!
 
The mountains melt like wax before the LORD,
before the LORD of all the earth.
The heavens proclaim his justice,
and all peoples see his glory.
R. Rejoice in the Lord, you just!
 
The LORD loves those who hate evil;
he guards the lives of his faithful ones;
from the hand of the wicked he delivers them.
R. Rejoice in the Lord, you just!
 
Light dawns for the just;
and gladness, for the upright of heart.
Be glad in the LORD, you just,
and give thanks to his holy name.
R. Rejoice in the Lord, you just!
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Commentary on Ps 97:1 and 2b, 5-6, 10, 11-12
 
This song of thanksgiving rejoices in the casting down of the idol worshipers. The hedonistic practices of the pagans, with whom the tribes of Israel were in constant contact, were a source of constant temptation of the faithful.  The tone of the song upholds those who adhere to God’s law.
 
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Gospel: Mark 6:17-29
 
Herod was the one who had John the Baptist arrested and bound in prison
on account of Herodias,
the wife of his brother Philip, whom he had married.
John had said to Herod,
"It is not lawful for you to have your brother's wife."
Herodias harbored a grudge against him
and wanted to kill him but was unable to do so.
Herod feared John, knowing him to be a righteous and holy man,
and kept him in custody.
When he heard him speak he was very much perplexed,
yet he liked to listen to him.
She had an opportunity one day when Herod, on his birthday,
gave a banquet for his courtiers,
his military officers, and the leading men of Galilee.
Herodias' own daughter came in
and performed a dance that delighted Herod and his guests.
The king said to the girl,
"Ask of me whatever you wish and I will grant it to you."
He even swore many things to her,
"I will grant you whatever you ask of me,
even to half of my kingdom."
She went out and said to her mother,
"What shall I ask for?"
She replied, "The head of John the Baptist."
The girl hurried back to the king's presence and made her request,
"I want you to give me at once
on a platter the head of John the Baptist."
The king was deeply distressed,
but because of his oaths and the guests
he did not wish to break his word to her.
So he promptly dispatched an executioner with orders
to bring back his head.
He went off and beheaded him in the prison.
He brought in the head on a platter and gave it to the girl.
The girl in turn gave it to her mother.
When his disciples heard about it,
they came and took his body and laid it in a tomb.
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Commentary on Mk 6:17-29
 
The story of St. John the Baptist's life from St. Mark’s Gospel gives a concise picture of St. John’s end. Especially here we note the similarities between the passing of St. John and the passion of Jesus in Mark 15:1-47 . The rationale in both cases was the anger and guilt felt at the truth proclaimed: in the case of John the guilt of Herodias; in the case of Jesus, the Jewish leaders'.
 
Both Herod and Pilot acknowledge the holiness of the ones they are to put to death. In both cases following the executions, faithful followers ensure the body is given a respectful burial. St. Matthew’s Gospel gives a more complete introduction of Herod and Herodias (see Matthew 14:1-3). The actual account presented here is done as a flashback as Herod questions the identity of Jesus whose disciples have just been sent into his region with great authority.
 
CCC: Mk 6:17-29 523
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Reflection:
 
We continue to marvel at God’s plan for us as we are given the end of St. John the Baptist. From the womb he was chosen to be a forerunner of Jesus Christ. He was the one predicted by the prophets – the new Elijah who prepared the way for Jesus’ mission on earth – the ultimate revelation of God in human flesh. He preceded Jesus in life, in ministry, and, as we see in Mark’s Gospel, in his death at the hands of those he invited to repent and return to the path to God’s kingdom.
 
In his martyrdom St. John the Baptist shared in Christ’s victory. Victory? One might think that being beheaded by a lecherous, hedonistic, and sadistic ruler like Herod was not a victory. Yet, as St. Paul points out in his First Letter to the Corinthians, Jesus used the cross to redefine victory. His death became a defeat for death, for all those who lay aside the wisdom of the world and have faith.
 
And what practical lesson do we take away from this “redefinition,” this incredible act that defies the wisdom of the world, and changes the perspective of those struggling to know God? First, with intense humility, we thank God for giving us the faith needed to understand how his love expressed itself through the sacrifice of his Son, foreshadowed by St. John’s own death. We see in the events that unfold in the Gospel that we must not expect the world to welcome the love we offer as followers of Christ.  We know Jesus obediently followed St. John in death at the hands of his captors.
 
We thank God for the examples of St. John the Baptist and all the saints who have gone before us in faith, for their examples of heroic fidelity to the Lord, and their unswerving dedication to passing on the message they were given. We pray today that our own examples of faith will give encouragement to our brothers and sisters who, like St. John, are persecuted for their faith, and demonstrate for those who have not heard the Lord’s call that his hand is outstretched to them as well.
 
Pax

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[1] The picture is “Beheading of Saint John the Baptist” (detail) by Caravaggio, 1608.
[2] S.S Commemoratio 429 / 634
[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.

Memorial of Saint Augustine, Bishop and Doctor of the Church

Proper for the Memorial of St. Augustine
 
Biographical Information about St. Augustine 

“St. Augustine in His Cell”
by Sandro Botticelli, 1490-94

 
Readings for Thursday of the Twenty-first Week in Ordinary Time [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary: [3]
 
Reading 1: 1 Thessalonians 3:7-13
 
We have been reassured about you, brothers and sisters,
in our every distress and affliction, through your faith.
For we now live, if you stand firm in the Lord.
 
What thanksgiving, then, can we render to God for you,
for all the joy we feel on your account before our God?
Night and day we pray beyond measure to see you in person
and to remedy the deficiencies of your faith.
Now may God himself, our Father, and our Lord Jesus
direct our way to you, and may the Lord make you increase
and abound in love for one another and for all,
just as we have for you,
so as to strengthen your hearts,
to be blameless in holiness before our God and Father
at the coming of our Lord Jesus with all his holy ones. Amen.
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Commentary on 1 Thes 3:7-13
 
St. Paul speaks to the Thessalonians in a conversational tone. He first thanks God for their faithfulness in the face of difficulties. He then offers a prayer, asking God to increase their love for each other and others using one of the Lord’s sayings (Love one another as I have loved you). It is clear from his prayerful lament that he greatly desires to continue his instruction with them, instruction that was interrupted when he was forced to leave hurriedly (Acts 17:5-10).  By way of example, he reminds them that even he must depend upon God to allow him to return, and that it is only through God’s grace that his teaching and preaching will be efficacious.
 
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Responsorial Psalm: Psalm 90:3-5a, 12-13, 14 and 17
 
R. (14) Fill us with your love, O Lord, and we will sing for joy!
 
You turn man back to dust,
saying, “Return, O children of men.”
For a thousand years in your sight
are as yesterday, now that it is past,
or as a watch of the night.
R. Fill us with your love, O Lord, and we will sing for joy!
 
Teach us to number our days aright,
that we may gain wisdom of heart.
Return, O LORD! How long?
Have pity on your servants!
R. Fill us with your love, O Lord, and we will sing for joy!
 
Fill us at daybreak with your kindness,
that we may shout for joy and gladness all our days.
And may the gracious care of the LORD our God be ours;
prosper the work of our hands for us!
Prosper the work of our hands!
R. Fill us with your love, O Lord, and we will sing for joy!
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Commentary on Ps 90:3-5a, 12-13, 14 and 17
 
Psalm 90 is an individual song of thanksgiving. In this section, the psalmist reflects on God’s immensity and asks for God’s continued presence in support of all the singer's activities. It is made implicit that only with God’s help is any good thing accomplished, “prosper the work of our hands!”
 
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Gospel: Matthew 24:42-51
 
Jesus said to his disciples:
“Stay awake!
For you do not know on which day your Lord will come.
Be sure of this:
if the master of the house
had known the hour of night when the thief was coming,
he would have stayed awake
and not let his house be broken into.
So too, you also must be prepared,
for at an hour you do not expect, the Son of Man will come.
 
“Who, then, is the faithful and prudent servant,
whom the master has put in charge of his household
to distribute to them their food at the proper time?
Blessed is that servant whom his master on his arrival finds doing so.
Amen, I say to you, he will put him in charge of all his property.
But if that wicked servant says to himself, ‘My master is long delayed,’
and begins to beat his fellow servants,
and eat and drink with drunkards,
the servant’s master will come on an unexpected day
and at an unknown hour and will punish him severely
and assign him a place with the hypocrites,
where there will be wailing and grinding of teeth.”
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Commentary on Mt 24:42-51
 
This discourse from St. Matthew’s Gospel follows his reflections about the end times, and the need for vigilance.  The Lord speaks to those who follow him, especially the leaders of the community of faithful he leaves behind, telling them they will not know the time when they will be called to the kingdom of Heaven.
 
In three consecutive verses Jesus tells his disciples he is coming: “Lord will come,” “the thief was coming,” and “the Son of Man will come.” He uses the analogy of a thief (see also 1 Thessalonians 5: 2,4; 2 Peter 3:10; Revelation 3:3; Revelation 16:15) emphasizing the uncertainty of the time (a thief does not announce himself). [4]
 
In the second section he tells his followers that those who are found to be vigilant will be rewarded at the end of all things, while those who have fallen away will be punished. “This verse [v.44] is the beginning of the second part of Jesus’ eschatological sermon.  Now, while the first part dealt with the certainty of the Second Coming and some of its attendant phenomena as well as with the treatment that Christ’s disciples can expect from the world, the second part that begins here exclusively addresses how the disciples themselves ought to live as they await the Parousia and on the basis of what principles they will be judged.” [5]
 
CCC: Mt 24:44 673
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Reflection:
 
Following the teachings of Jesus Christ and his Church is the most difficult thing we do. Some might argue that it should not be so, that our faith should be a “feel good” thing and should be made easy. I do not doubt their sincerity, but the discipline embodied in Sacred Scripture and its doctrinal expression by the Church makes following the path difficult (the “Way” as it was called in the very early Church at the time of Acts of the Apostles). In the Gospel today, the Lord tells us that constancy is not optional.
 
To emphasize the point of how difficult the path is to follow we give you a quote.  Actually, it is a quote of a quote from Spe Salvi by Pope Benedict XVI who cited St. Augustine as he reflected upon his mission as Bishop of Hippo. This is what Pope Benedict quoted:
 
“The turbulent have to be corrected, the faint-hearted cheered up, the weak supported; the Gospel's opponents need to be refuted, its insidious enemies guarded against; the unlearned need to be taught, the indolent stirred up, the argumentative checked; the proud must be put in their place, the desperate set on their feet, those engaged in quarrels reconciled; the needy have to be helped, the oppressed to be liberated, the good to be encouraged, the bad to be tolerated; all must be loved. The Gospel terrifies me.” [6]
 
When we accept the role of Christian witness or if we simply agree to follow the precepts of the Church in our daily lives (all the issues St. Augustine identifies occur within us as well), we are faced with a daunting task that is only made possible because of God’s gift of the Holy Spirit, and the sacramental grace provided along the way.
 
Today let us pray that we be given the strength to overcome our unruly hearts, to embrace the Father with confident love, and to remain constantly vigilant: “for at an hour you do not expect, the Son of Man will come.”
 
Pax
 

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[1] The picture used is “St. Augustine in His Cell” by Sandro Botticelli, 1490-94.
[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] Erasmo Leiva-Merikakis, Fire of Mercy Heart of the Word Volume III (Ignatius Press, San Francisco, CA, © 2012), 742.
[5] Ibid. p. 751.
[6] St. Augustine, Sermo 339, 4: PL 38, 148.

Memorial of Saint Monica

Proper readings for the Memorial of St. Monica

 
Biographical Information about St. Monica

“Saints Augustine and Monica” 
by Gioacchino Assereto, c. 1640

 
Readings for Wednesday of the Twenty-first Week in Ordinary Time [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary: [3]
 
Reading 1: 1 Thessalonians 2:9-13
 
You recall, brothers and sisters, our toil and drudgery.
Working night and day in order not to burden any of you,
we proclaimed to you the Gospel of God.
You are witnesses, and so is God,
how devoutly and justly and blamelessly
we behaved toward you believers.
As you know, we treated each one of you as a father treats his children,
exhorting and encouraging you and insisting
that you walk in a manner worthy of the God
who calls you into his Kingdom and glory.
 
And for this reason we too give thanks to God unceasingly,
that, in receiving the word of God from hearing us,
you received it not as the word of men, but as it truly is, the word of God,
which is now at work in you who believe.
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Commentary on 1 Thes 2:9-13
 
St. Paul reminds the Thessalonians that they received from him the word of God, not the words of man. He also speaks of the love with which he delivered the message, and finally how he rejoices in their ongoing faith.
 
The apostle did not confine this Gospel to any one group but delivered it broadly to the community. “’Those well-timed words, whispered in the ear of your wavering friend; the helpful conversation you managed to start at the right moment: the ready professional advice that improves his university work; the discreet indiscretion by which you open up unexpected horizons for his zeal. This all forms part of the 'apostolate of friendship'" (St. Josemaria Escriva, The Way, 973).’” [4]
 
CCC: 1 Thes 2:13 104, 1349
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Responsorial Psalm: Psalm 139:7-8, 9-10, 11-12ab
 
R. (1) You have searched me and you know me, Lord.
 
Where can I go from your spirit?
From your presence where can I flee?
If I go up to the heavens, you are there;
if I sink to the nether world, you are present there.
R. You have searched me and you know me, Lord.
 
If I take the wings of the dawn,
if I settle at the farthest limits of the sea,
Even there your hand shall guide me,
and your right hand hold me fast.
R. You have searched me and you know me, Lord.
 
If I say, “Surely the darkness shall hide me,
and night shall be my light”–
For you darkness itself is not dark,
and night shines as the day.
R. You have searched me and you know me, Lord.
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Commentary on Ps 139:7-8, 9-10, 11-12ab
 
Psalm 139 is an individual meditation on God who is omnipresent, in all places for all time. The song rejoices that God is always with us, even in the darkest of times. "'The God of Psalm 139 is the last resort and is appealed to as such' (R. B. Coote, 'Psalm 139,' 38). There is a profound sense of the existential reality of God: the divine 'you' is as significantly real as the human 'I.' One who is, in Tennyson’s words, 'closer … than breathing and nearer than hands and feet' elicits radical commitment. Christians who profess faith in Immanuel and the Holy Spirit may discover that their faith means something more, but it should certainly not mean less." [5]
 
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Gospel:
Matthew 23:27-32
 
Jesus said,
“Woe to you, scribes and Pharisees, you hypocrites.
You are like whitewashed tombs, which appear beautiful on the outside,
but inside are full of dead men’s bones and every kind of filth.
Even so, on the outside you appear righteous,
but inside you are filled with hypocrisy and evildoing.
 
“Woe to you, scribes and Pharisees, you hypocrites.
You build the tombs of the prophets
and adorn the memorials of the righteous,
and you say, ‘If we had lived in the days of our ancestors,
we would not have joined them in shedding the prophets’ blood.’
Thus you bear witness against yourselves
that you are the children of those who murdered the prophets;
now fill up what your ancestors measured out!”
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Commentary on Mt 23:27-32
 
This passage concludes St. Matthew’s treatment of the “Seven Woes” with the final two exhortations against the scribes and Pharisees. In the "sixth woe," Jesus derides the Hebrew leadership for false piety. While their acts of worship would make them seem upright and faith-filled, their interior agendas are sinful. Their professed faith is not echoed with actions outside the temple– especially with charity.
 
The “seventh woe” attacks the pride of these leaders who engage in pompous piety. “In spite of honoring the slain dead by building their tombs and adorning their memorials, and claiming that they would not have joined in their ancestors' crimes if they had lived in their days, the scribes and Pharisees are true children of their ancestors and are defiantly ordered by Jesus to fill up what those ancestors measured out. This order reflects the Jewish notion that there was an allotted measure of suffering that had to be completed before God's final judgment would take place.” [6] Theologically, verses 29-32 provide strong support of Maccabeean purgatory.
 
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Reflection:
 
The Gospel causes us to examine the relationship of our external image with our internal core.  In Jesus’ on-going criticism of the scribes and Pharisees he chides them for performing acts of worship for the sake of appearance, rather than out of true devotion to the Lord.  This false piety is so that others in their community will support their image of righteousness and give them credibility in the assembly of the faithful.  It is their base of power and the roots of their authority. 
 
When Jesus attacks this characteristic, he becomes a real threat to the religious power structure of the region which, while having its administrative authority usurped by the Roman occupiers, still wields great influence.  Because it purports to have significant control over the local populations, it can pressure the official government to act (as we see when Jesus is later arrested).
 
We are forced to consider this question: Why does Jesus attack those who lead the Jewish people?  Why does he not instead go after the Romans who are pagan in their beliefs and, without question, oppressive to the people?  It is because his kingdom is not of this world.  He does not concern himself with the Romans because they claim authority in the physical realm, while the scribes and Pharisees claim to have authority over the gates to God’s kingdom.  That kingdom is the one over which Jesus is Lord.
 
This is an important distinction for us because it helps us set our own priorities.  What needs to be most important to us in our lives of faith is that part of us which is destined to live eternally with our Father in Heaven.  We must be constantly safe guarding that element of our being, and working to keep it as free of sin as possible.  We are called to hold our faith in God and Christ closely to ourselves, building it up through prayer, the Word, and sacramental graces.
 
Does this mean that we need not concern ourselves with the physical world around us?  Absolutely not!  Our internal faith, if it is genuine, will be reflected in all of our actions.  What we truly believe must color everything we do.  What the Lord objected to in the scribes and Pharisees was that their actions, that seemed pious while in public worship, were not supported by their actions outside that arena.  Our true faith will be expressed in all facets of our lives.
 
Today our prayer is this; that our interior spiritual strength and faith in Jesus will continue to increase and it will shine out, like the light of a flame that passes through clear glass, bringing the warmth of Christ to the world.
 
Pax

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[1] The picture is “Saints Augustine and Monica” by Gioacchino Assereto, c. 1640.
[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, Letters of St. Paul (Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland © 2003), 513.
[5] Leslie C. Allen, Psalms 101–150 (Revised), vol. 21, Word Biblical Commentary (Dallas: Word, Incorporated, 2002), 331.
[6] NAB note on Matthew 23:29-32.

Tuesday of the Twenty-first Week in Ordinary Time

“Woe unto you, scribes and Pharisees”
by James Tissot, 1886-94

Readings for Tuesday of the Twenty-first Week in Ordinary Time  [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary: [3]
 
Reading 1: 1 Thessalonians 2:1-8
 
You yourselves know, brothers and sisters,
that our reception among you was not without effect.
Rather, after we had suffered and been insolently treated,
as you know, in Philippi,
we drew courage through our God
to speak to you the Gospel of God with much struggle.
Our exhortation was not from delusion or impure motives,
nor did it work through deception.
But as we were judged worthy by God to be entrusted with the Gospel,
that is how we speak,
not as trying to please men,
but rather God, who judges our hearts.
Nor, indeed, did we ever appear with flattering speech, as you know,
or with a pretext for greed–God is witness–
nor did we seek praise from men,
either from you or from others,
although we were able to impose our weight as Apostles of Christ.
Rather, we were gentle among you,
as a nursing mother cares for her children.
With such affection for you, we were determined to share with you
not only the Gospel of God, but our very selves as well,
so dearly beloved had you become to us.
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Commentary on 1 Thes 2:1-8
 
The apostle reminds the Thessalonians that, in his own experience, proclaiming the Word of God has caused turmoil and even persecution as he refers to his visit to Philippi (see Acts 16:19-40). St. Paul emphasizes both the content of the Gospel message and the need to present it gently, with full sincerity. He concludes this selection reminding them of the deep affection with which he holds them.
 
“All the evidence at our disposal indicates that Paul and his friends spoke the simple truth. If they had indeed aimed at wealth, power, and high repute, they would have to be dismissed as men who signally failed to achieve their aim. By secular standards they were marked to the end of their days by poverty, weakness, disrepute, and all sorts of tribulation; but they assessed their lot by other than secular standards— “as having nothing, and yet possessing everything” (2 Cor 6:10).” [4]
 
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Responsorial Psalm: Psalm 139:1-3, 4-6
 
R. (1) You have searched me and you know me, Lord.
 
O LORD, you have probed me and you know me;
you know when I sit and when I stand;
you understand my thoughts from afar.
My journeys and my rest you scrutinize,
with all my ways you are familiar.
R. You have searched me and you know me, Lord
 
Even before a word is on my tongue,
behold, O LORD, you know the whole of it.
Behind me and before, you hem me in
and rest your hand upon me.
Such knowledge is too wonderful for me;
too lofty for me to attain.
R. You have searched me and you know me, Lord.
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Commentary on Ps 139:1-3, 4-6
 
Psalm 139 is a hymn of meditation upon God’s presence in our lives. The selection carries the awe felt by the singer, that the Most High God, one so great, could love one so insignificant. “The theology of the psalm is applied theology, the meaning of God for the believer in a particular situation of stress. As in Ps 138, we find here spirituality, in the sense of theology intersecting with the realities of human life.” [5]
 
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Gospel: Matthew 23:23-26
 
Jesus said:
“Woe to you, scribes and Pharisees, you hypocrites.
You pay tithes of mint and dill and cummin,
and have neglected the weightier things of the law:
judgment and mercy and fidelity.
But these you should have done, without neglecting the others.
Blind guides, who strain out the gnat and swallow the camel!
 
“Woe to you, scribes and Pharisees, you hypocrites.
You cleanse the outside of cup and dish,
but inside they are full of plunder and self-indulgence.
Blind Pharisee, cleanse first the inside of the cup,
so that the outside also may be clean.”
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Commentary on Mt 23:23-26
 
This reading from Matthew continues the dialogue of the “seven woes.” In this selection we hear how the Pharisees have extended the law of tithing down to the smallest of crops, herbs. The implication is they are lost in the minutiae of the Law, and have forgotten larger faith issues. The same reference is made when he says: “Blind guides, who strain out the gnat and swallow the camel!”
 
The final part of this section is concerned with “a metaphor illustrating a concern for appearances while inner purity is ignored.”[26]  (See also Mark 7:4.) There is a strong reference here to the lack of self-control shown by these leaders.
 
“The Pharisaical inversion of the divine scale of values, and the blindness of heart that fuels such an inversion, is captured by Jesus in a hilarious image: ‘Blind guides, straining out a gnat and swallowing a camel!’ The aromatic herbs, on the one hand and the soul’s virtues, on the other, represented the two qualitative extremes of the created world, material and spiritual.”  [6]
 
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Reflection:
 
“But these you should have done, without neglecting the others.
Blind guides, who strain out the gnat and swallow the camel!”
 
Like so many little gems in Scripture this one lesson falls into our laps today. It is a reminder that we must not become so focused on one element of our faith that we lose sight of the need for a holistic or 10,000 foot view.
 
In 1984, Joseph Cardinal Bernardin published a document on “A Consistent Ethic of Life.” He referred to this ethic as a “seamless garment” in reference to Jesus' “seamless garment” for which the guards cast lots at his crucifixion. Putting it simplistically, the cardinal stated that for us to authentically follow the teaching of the Church on the dignity of life, we must support the dignity of human life at all stages of life and under all circumstances.
 
A short time later at a fairly conservative parish I delivered a homily on the Church’s position on being pro-life in which I summarized the cardinal’s teaching. In that homily I said that if one is pro-life and opposed to abortion, one must also be pro-life and reject capital punishment.
 
To my great surprise I was almost physically accosted by members of the Respect Life Committee following one of the Masses. They rhetorically asked me if I was trying to destroy their ministry by forcing people to link their objection to abortion with objection to capital punishment. When I tried to explain, they would have none of it. They had their ideas about the greatest evil in the world and nothing anyone said was going to change their minds.
 
I use this anecdote to illustrate the point made today in the Gospel. These people were so focused on one narrow aspect of an issue they had overlooked the bigger issue and fundamental tenet of our faith – love one another. They were not willing to expand their respect for life to include those who had committed grave sins against society and had resorted to straining gnats while swallowing camels.
 
The Lord calls us to view our faith lives holistically. We apply the fundamental principles to our lives in all circumstances, not just those that are convenient. While we all have special interests within the faith, we must never focus on them to the exclusion of all others. We should never focus on the minutia and ignore the huge issues confronting us.
 
Pax

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[1] The picture is The picture is “Woe unto you, scribes and Pharisees” by James Tissot, 1886-94.
[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] F. F. Bruce, 1 and 2 Thessalonians, vol. 45, Word Biblical Commentary (Dallas: Word, Incorporated, 1982), 33.
[5] Leslie C. Allen, Psalms 101–150 (Revised), vol. 21, Word Biblical Commentary (Dallas: Word, Incorporated, 2002), 331.
[6] Erasmo Leiva-Merikakis, Fire of Mercy Heart of the Word Volume III, (Ignatius Press, San Francisco, CA, © 2012), 636

Monday of the Twenty-first Week in Ordinary Time

Optional Memorial for Saint Louis of France
Proper readings for the Memorial of St. Louis of France
 
Biographical Information about St. Louis of France 
 
Or
 
Optional Memorial for Saint Joseph Calasanz, Priest
Proper readings for the Memorial of St. Joseph Calasanz
 
Biographical Information about St. Joseph Calasanz 

“The Blind Leading the Blind”
by Pieter van der Heyden, 1561

 
Readings for Monday of the Twenty-first Week in Ordinary Time [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary: [3]
 
Reading 1: 1 Thessalonians 1:1-5, 8b-10
 
Paul, Silvanus, and Timothy to the Church of the Thessalonians
in God the Father and the Lord Jesus Christ:
grace to you and peace.
 
We give thanks to God always for all of you,
remembering you in our prayers,
unceasingly calling to mind your work of faith and labor of love
and endurance in hope of our Lord Jesus Christ,
before our God and Father,
knowing, brothers and sisters loved by God, how you were chosen.
For our Gospel did not come to you in word alone,
but also in power and in the Holy Spirit and with much conviction.
You know what sort of people we were among you for your sake.
In every place your faith in God has gone forth,
so that we have no need to say anything.
For they themselves openly declare about us
what sort of reception we had among you,
and how you turned to God from idols
to serve the living and true God and to await his Son from heaven,
whom he raised from the dead, Jesus,
who delivers us from the coming wrath.
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Commentary on 1 Thes 1:1-5, 8b-10
 
This is the introduction to St. Paul’s First Letter to the Thessalonians. It is also the first mention by St. Paul of the three theological virtues: faith, love, and hope. “Paul recalls the time he first spent with his readers. What stands out in his mind are the theological virtues that changed their lives: in faith they abandoned their idols and embraced the living God (1:9); in hope they endured suffering and expressed longing for the final salvation that Jesus will bring when he returns (1:10; 5:9); and in love they served one another in generous and sacrificial ways (4:9-10). These will protect them like armor in the challenging days ahead (5:8).” [4]
 
In this selection from St. Paul’s first letter to the church he founded in Thessalonica, St. Paul also speaks in general terms of themes he will develop later, the Christian adoption by God and his own authority as an apostle of Jesus Christ.
 
CCC: 1 Thes 1:10 442
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Responsorial Psalm: Psalm 149:1b-2, 3-4, 5-6a and 9b
 
R. (see 4a) The Lord takes delight in his people.
or:
R. Alleluia.
 
Sing to the Lord a new song
of praise in the assembly of the faithful.
Let Israel be glad in their maker,
let the children of Zion rejoice in their king.
R. The Lord takes delight in his people.
or:
R. Alleluia.
 
Let them praise his name in the festive dance,
let them sing praise to him with timbrel and harp.
For the Lord loves his people,
and he adorns the lowly with victory.
R. The Lord takes delight in his people.
or:
R. Alleluia.
 
Let the faithful exult in glory;
let them sing for joy upon their couches;
Let the high praises of God be in their throats.
This is the glory of all his faithful. Alleluia!
R. The Lord takes delight in his people.
or:
R. Alleluia.
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Commentary on Ps 149:1b-2, 3-4, 5-6a and 9b
 
Psalm 149 is a communal song of praise, rejoicing in God’s kingship and inviting the faithful to celebrate his saving works. We rejoice because God brings victory to the lowly and hope to the oppressed. The psalmist calls to the faithful to give praise in the assembly of the people – to give witness to their faith publicly – communally, as God’s chosen ones.
 
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Gospel: Matthew 23:13-22
 
Jesus said to the crowds and to his disciples:
“Woe to you, scribes and Pharisees, you hypocrites.
You lock the Kingdom of heaven before men.
You do not enter yourselves,
nor do you allow entrance to those trying to enter.
 
“Woe to you, scribes and Pharisees, you hypocrites.
You traverse sea and land to make one convert,
and when that happens you make him a child of Gehenna
twice as much as yourselves.
 
“Woe to you, blind guides, who say,
‘If one swears by the temple, it means nothing,
but if one swears by the gold of the temple, one is obligated.’
Blind fools, which is greater, the gold,
or the temple that made the gold sacred?
And you say, ‘If one swears by the altar, it means nothing,
but if one swears by the gift on the altar, one is obligated.’
You blind ones, which is greater, the gift,
or the altar that makes the gift sacred?
One who swears by the altar swears by it and all that is upon it;
one who swears by the temple swears by it
and by him who dwells in it;
one who swears by heaven swears by the throne of God
and by him who is seated on it.”
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Commentary on Mt 23:13-22
 
This selection from St. Matthew’s Gospel lays down the first three of the “seven woes” in which Jesus condemns Pharisaic practices. The first condemnation directly attacks their authority as shepherds tasked with leading the people to God. He accuses them of “locking the kingdom of heaven” (recall earlier Jesus gave St. Peter the keys to that lock Matthew 16:19). The inference is that they lack the authority, principally because their own actions do not merit them entry into God’s kingdom.
 
The second “woe” is probably a reflection about the vehemence with which new converts to Judaism persecuted the early Christian church. The inference is that, in the conversion process, the Pharisees' teaching closed the minds of those converts to the truth, and thereby took them off the path to salvation. The Lord goes on to ridicule these “false guides” because what they do does not match what they teach.
 
The third “woe” attacks the whole concept of the language used in making a binding oath. The essence of the Lord’s attack is that, if one makes a promise, the underlying honesty of the person should be the bond, not some legal construct based upon the exact language used. If one swears an oath based upon an object that points to God, they have sworn on God himself. Though Jesus forbids his disciples from making oaths of any sort, he tells the Jewish leaders that, because they only value oaths associated with the value it brings to the temple, their reward will be in Gehenna.
 
CCC: Mt 23:16-22 2111; Mt 23:21 586
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Reflection:
 
St. Paul is generally known as the pragmatist when it comes to instructions on how to live one’s faith in God and Christ. Yet today, we see him wax theologically on Christian virtues of faith, hope and love, while the Lord himself, in his criticism of the Pharisees, provides us with valuable images of what it means to follow him authentically.
 
The first three of the seven woes found in St. Matthew’s Gospel speak to conduct that makes us worthy of the name Christian. (Note: if you read the biblical text and not just the readings from the lectionary you may have noticed that v. 14 is not there. It is missing because in the very first manuscripts of Matthew that verse was absent.  It was inserted later and was taken almost verbatim from St. Mark’s Gospel (Mark 12:40). The syntax and content were clearly of a different style than the rest of St. Matthew’s work, so it has been left out of modern texts.) In the first of these “woes,” Jesus takes issue with the conduct of the Pharisees as they exercise the authority of their office. To paraphrase this woe, we might say: “Because you tell everyone who does not do exactly as you say that they are going to hell, you have closed the gates of heaven for yourselves.” In other words, if we assume we have somehow been given the authority to judge others in God’s name, we have judged ourselves and woe to us.
 
In the second woe, we are warned, again through the Lord’s condemnation of the Pharisees, that leading others into that elitist attitude described in the first woe leads the converted to condemnation. That’s kind of convoluted, but let’s say it this way: if we bring a person to share our faith (this is especially important for parents to understand), and tell that converted person that anyone who disagrees with them (and us) about the faith is going to hell, we have placed them on a path that leads to the very place to which we have condemned those who may disagree with us. Logically this means we cling to truth but do not presume to condemn or judge. Judgment is reserved to Jesus alone.
 
The third woe is aimed at being honest with ourselves and with God. When we make a promise, we should not behave like children who might quibble over the exact language used when assigning a task. A child might say: “You told me to pick up my room and I did. You didn’t say I had to clean under my bed.” I would hate to be a lawyer and have to live up to this woe. The point is, when we make a promise, most especially a sacred promise, we must mean what we say and act on that promise in good faith. Woe to us if we do not.
 
Today we have been given three very practical instructions that will lead us closer to the peace of Christ. They may not always be appreciated by the world, but for us the world is not where we place our hope. It is in Christ’s salvation we hope.
 
Pax

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[1] The picture used today is “The Blind Leading the Blind” by Pieter van der Heyden, 1561.
[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] Ignatius Catholic Study Bible (Ignatius Press, San Francisco, CA, © 2010), 373.