Saturday of the Seventh Week in Ordinary Time

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 #29 The Blessed Virgin Mary, Queen of All Creation).

“Christ Blessing the Children”
by Nicolaes Maes, 1652-53

 
Readings for Saturday of the Seventh Week in Ordinary Time [2]
 
Readings from the Jerusalem Bible [3]
 
Readings and Commentary: [4]
 
Reading 1: Sirach 17:1-15 [5]
 
God from the earth created man,
and in his own image he made him.
He makes man return to earth again,
and endows him with a strength of his own.
Limited days of life he gives him,
with power over all things else on earth.
He puts the fear of him in all flesh,
and gives him rule over beasts and birds.
He created for them counsel, and a tongue and eyes and ears,
and an inventive heart,
and filled them with the discipline of understanding.
He created in them knowledge of the spirit;
With wisdom he fills their heart;
good and evil he shows them.
He put the fear of himself upon their hearts,
and showed them his mighty works,
That they might glory in the wonder of his deeds
and praise his holy name.
He has set before them knowledge,
a law of life as their inheritance;
An everlasting covenant he has made with them,
his justice and his judgments he has revealed to them.
His majestic glory their eyes beheld,
his glorious voice their ears heard.
He says to them, “Avoid all evil”;
each of them he gives precepts about his fellow men.
Their ways are ever known to him,
they cannot be hidden from his eyes.
Over every nation he places a ruler,
but God’s own portion is Israel.
All their actions are clear as the sun to him,
his eyes are ever upon their ways.
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Commentary on Sir 17:1-15
 
This selection is part of Sirach’s treatise linking God’s wisdom to creation. We note here that Sirach does not consider mankind before and after the fall but rather accepts the faithful in the cultural situation of his day. Creation is a part of God’s salvific work. Mankind (especially Israel) is given a privileged position in having dominion over what God has provided but is still a debtor to God. Man's wisdom is but a shadow of the wisdom of God. The Father gave a part of his wisdom as the law imparted at the covenant at Sinai and sees how it is kept.
 
"The sacred writer does not have access to God's last revelation in the form of Jesus Christ; but by contemplating God's favors to Israel, he is able to get more insights into man and the nature of man. John Paul II points out that: 'These are questions in every human heart, as the poetic genius of every time and every people has shown, posing again and again -- almost as the prophetic voice of humanity -- the 'serious question' which makes human beings truly what they are.'" [6]
 
CCC: Sir 15:14 1730, 1743
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Responsorial Psalm: Psalm 103:13-14, 15-16, 17-18
 
R. (see 17) The Lord’s kindness is everlasting to those who fear him.
 
As a father has compassion on his children,
so the LORD has compassion on those who fear him,
For he knows how we are formed;
he remembers that we are dust.
R. The Lord’s kindness is everlasting to those who fear him.
 
Man’s days are like those of grass;
like a flower of the field he blooms;
The wind sweeps over him and he is gone,
and his place knows him no more.
R. The Lord’s kindness is everlasting to those who fear him.
 
But the kindness of the LORD is from eternity
to eternity toward those who fear him,
And his justice toward children’s children
among those who keep his covenant.
R. The Lord’s kindness is everlasting to those who fear him.
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Commentary on Ps 103:13-14, 15-16, 17-18
 
Psalm 103 is a hymn of praise (and thanksgiving). It is a simple and beautiful reaction to God’s goodness. Reflecting upon human mortality, the psalmist sings of the brevity of life, and the mercy God bestows upon us in his eternal blessing of those who follow him and keep his covenant.
 
CCC: Ps 103 304
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Gospel: Mark 10:13-16
 
People were bringing children to Jesus that he might touch them,
but the disciples rebuked them.
When Jesus saw this he became indignant and said to them,
“Let the children come to me; do not prevent them,
for the Kingdom of God belongs to such as these.
Amen, I say to you,
whoever does not accept the Kingdom of God like a child
will not enter it.”
Then he embraced the children and blessed them,
placing his hands on them.
-------------------------------------------
Commentary on Mk 10:13-16
 
The image of Jesus portrayed by this passage demonstrates that those who had seen his works and heard his words saw greatness in him. They brought their children to him instinctively, that these little ones might receive the grace bestowed by his touch. This activity made his disciples indignant. They felt that their master should not be pestered by the children. The Lord, however, used this situation as a teaching moment. Jesus told the crowd that only complete dependence upon God’s support would allow them salvation (“for the kingdom of God belongs to such as these”).
 
CCC: Mk 10:11 2380; Mk 10:14 343, 1261; Mk 10:16 699
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Reflection:
 
We must, given the direction offered by Sacred Scripture, contemplate the need for prayer and its power in our lives. If we think about the relationship we hope to establish with God our Father, and his Son, Jesus, we can use the relationships we build on earth as a worldly model.
 
When we wish to get to know someone well, we speak with them. We ask them questions.  We hope that by speaking with them we can uncover who they are, where they were from, how and where they grew up, and what do they like or dislike. The more intensely we want this relationship, the deeper and more intensely we talk to them, spending hours conversing about all manner of things.
 
With members of our own families, much of this discussion is not necessary since we share a common history and life. Much of what we need to know we have learned through long association. The love we have for these family members is stimulated by our common desires, our common experiences, and the deep understanding we build with them over time.
 
For a child who knows the mind of their loving parent, the worst thing they could imagine is disappointing that parent through actions they know would be against their wishes. Likewise, the child knows, without question, that if they are in trouble, that parent will do everything in their power to rescue them from that situation. And if that child falls ill, the loving parent does whatever they can to see that the child of their love returns to health.
 
The analogy comes so easily. If we wish to know God, to build that relationship with him, prayer is our best approach. Much of who God is and what he likes or does not like, we discover in the sacred texts of the Bible. The deeper we delve into that treasure chest of our predecessors’ past experiences of God, the better we understand how to know him in our lives.
 
But God was not a “historical figure,” he is a living God who loves and cares for us. It is this present and living Trinity that we want to know. So we talk to him. We tell him we love him, we honor him because he deserves honor, and when we are in need, we ask for his help. We ask, confident as the child with a loving parent, that he will do all he can to save us from our difficulty. He may show us the way, he may open a door, and if all that is not enough and he wishes to demonstrate his love more visibly, he may offer up a miracle. They are more common than we know.
 
Today we pray to know our Loving Father better. We thank him for all he has done for us, and in a special way we pray for all those who are sick that through the sacrament of anointing, they might be restored to health and oneness with our Lord and Savior Jesus Christ.
 
Pax
 

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[1] General Norms for the Liturgical Year and the Calendar Miscellaneous Notes no. 5: “Outside Advent, Christmas Time, Lent, and Easter Time, on Saturdays which have no commemoration having the rank of Obligatory Memorial or higher, a Mass in honor of the Blessed Virgin Mary may be celebrated. This is indicated in the calendar by ‘BVM.’ The readings and prayers may be selected from the Collection of Masses of the Blessed Virgin Mary.”
[2] The picture is “Christ Blessing the Children” by Nicolaes Maes, 1652-53.
[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] Note: The citation for this reading is incorrect in the published index from the Lectionary for Mass
[6] The Navarre Bible: “Wisdom Books,” Scepter Publishers, Princeton, NJ, © 2003, pp. 440-41.

Friday of the Seventh Week in Ordinary Time

“The Marriage at Cana“
by Gerard David, c. 1500

Readings for Friday of the Seventh Week in Ordinary Time [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary: [3]
 
Reading 1: Sirach 6:5-17
 
A kind mouth multiplies friends and appeases enemies,
and gracious lips prompt friendly greetings.
Let your acquaintances be many,
but one in a thousand your confidant.
When you gain a friend, first test him,
and be not too ready to trust him.
For one sort is a friend when it suits him,
but he will not be with you in time of distress.
Another is a friend who becomes an enemy,
and tells of the quarrel to your shame.
Another is a friend, a boon companion,
who will not be with you when sorrow comes.
When things go well, he is your other self,
and lords it over your servants;
But if you are brought low, he turns against you
and avoids meeting you.
Keep away from your enemies;
be on your guard with your friends.
A faithful friend is a sturdy shelter;
he who finds one finds a treasure.
A faithful friend is beyond price,
no sum can balance his worth.
A faithful friend is a life-saving remedy,
such as he who fears God finds;
For he who fears God behaves accordingly,
and his friend will be like himself.
-------------------------------------------
Commentary on Sir 6:5-17
 
This selection concludes the author's first discussion about friendship (started at Sirach 5:15).  The approach is not a theoretical evaluation of friendship, but rather a series of concrete examples of situations that demonstrate the kind of behavior one would expect from a friend.
 
“The thought of a man isolated as the result of the abuse of speech (v.1-4) suggests the opposite result for one who guards his speech. He will have many friends. In friendship, however, caution is the keynote. Sirach stresses the subject of friendship more than any other biblical author; many years of personal experience are doubtlessly reflected in his words.” [4] 
 
Types of false friendship are enumerated; the implication being that true friendship is only revealed through a test of that bond. Sirach concludes this passage with praise of the “true friend” using the words “life-saving remedy.” In Greek texts this is translated literally as “bag of life.” God was thought to preserve the life of the faithful in a bag (see 1 Samuel 25:29). [5]
 
-------------------------------------------
Responsorial Psalm: Psalm 119:12, 16, 18, 27, 34, 35
 
R. (35a) Guide me, Lord, in the way of your commands.
 
Blessed are you, O LORD;
teach me your statutes.
R. Guide me, Lord, in the way of your commands.
 
In your statutes I will delight;
I will not forget your words.
R. Guide me, Lord, in the way of your commands.
 
Open my eyes, that I may consider
the wonders of your law.
R. Guide me, Lord, in the way of your commands.
 
Make me understand the way of your precepts,
and I will meditate on your wondrous deeds.
R. Guide me, Lord, in the way of your commands.
 
Give me discernment, that I may observe your law
and keep it with all my heart.
R. Guide me, Lord, in the way of your commands.
 
Lead me in the path of your commands,
for in it I delight.
R. Guide me, Lord, in the way of your commands.
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Commentary on Ps 119:12, 16, 18, 27, 34, 35
 
Psalm 119 invites the singer to meditate upon the joys of following God’s law. It prepares the singer for the psalms that follow. Psalms 120-124 are called the “Songs of Ascents,” they are the psalms sung as pilgrims approach their goal, the temple of the Lord. Psalm 119 prepares them for the joy of their arrival.
 
In these strophes the singer begins by recalling that, to keep God’s law, one must first know it. They conclude emphasizing that it is only through God’s mercy that the faithful are allowed to know the law ("Give me discernment, that I may observe your law”).
 
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Gospel: Mark 10:1-12
 
Jesus came into the district of Judea and across the Jordan.
Again crowds gathered around him and, as was his custom,
he again taught them.
The Pharisees approached him and asked,
“Is it lawful for a husband to divorce his wife?”
They were testing him.
He said to them in reply, “What did Moses command you?”
They replied,
“Moses permitted a husband to write a bill of divorce
and dismiss her.”
But Jesus told them,
“Because of the hardness of your hearts
he wrote you this commandment.
But from the beginning of creation, God made them male and female.
For this reason a man shall leave his father and mother
and be joined to his wife,
and the two shall become one flesh.
So they are no longer two but one flesh.
Therefore what God has joined together,
no human being must separate.”
In the house the disciples again questioned Jesus about this.He said to them,
“Whoever divorces his wife and marries another
commits adultery against her;
and if she divorces her husband and marries another,
she commits adultery.”
-------------------------------------------
Commentary on Mk 10:1-12
 
This passage gives us scriptural support for the Church’s view of the durability of the sacrament of matrimony. The Pharisees' question to Jesus, and their response to his question: “Moses permitted him to write a bill of divorce and dismiss her," shows that the Mosaic Law they were referring to (Deuteronomy 24:1) dealt with a contractual relationship. Jesus, in quoting Genesis (see Genesis 1:27 and 2:24), speaks instead of the spiritual bond which joins husband and wife. This bond cannot be broken (“what God has joined together, no human being must separate").
 
This unbreakable bond is at the heart of the Church's understanding of the sacrament of marriage and is distinct from the civil marriage contract (referred to by the Pharisees above).  This passage is also central to the Church's teaching that the sacrament of marriage is valid only between a man and a woman.
 
CCC: Mk 10:8 1627; Mk 10:9 1639, 2364, 2382; Mk 10:11-12 1650; Mk 10:11 2380
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Reflection:
 
Understanding the reading from the Gospel of St. Mark is critical for us if we are to understand the Church’s view of the sacrament of marriage. In the past the view was popularly held that the Church forbade divorce entirely because of the statement “Whoever divorces his wife and marries another commits adultery against her; and if she divorces her husband and marries another, she commits adultery.” (also Luke 16:18)
 
The historical difficulty here is the clear reference earlier in the passage stating: “Therefore what God has joined together, no human being must separate.” The key idea there is that God has joined them, not man, not a civil contract that can be ratified by a justice of the peace or a civil judge. What God has joined in marriage is an unbreakable bond. It is a covenant that includes God the Father and is seen as a living symbol of Christ and his bride, the Church. If this bond is present, it cannot be broken.
 
Does this mean that all marriages witnessed by the Church include this sacramental bond? We do our very best to ensure they do, but the sacrament of marriage is a lived sacrament. The Church does not “administer” the sacrament of marriage as it does baptism or the Eucharist; it witnesses the proclamation of the covenant in the presence of God and other members of the faith community.
 
The Church, through its marriage preparation programs, tries to ensure the sacramental bond is present. But it is like a scientist using a very powerful microscope to look at the molecular structure of some material. Is he able to see the chemical bonds that hold the material together and make it the compound it appears to be? No, he cannot see the bonds but, depending upon how the material reacts under different circumstances (especially when he tries to take it apart) the bonds demonstrate their existence even though they are invisible to the human eye.
 
The civil contract of marriage can be broken. It is just like any business contract. There are terms and conditions and there are remedies in civil law. The only cost is legal fees. If the civil contract is nullified in what was presumed to have been a sacramental marriage, does that mean the sacramental bond that was presumed to have existed at the time it was validly witnessed in a Church was also nullified? No! That is why there is a tribunal in each diocese, to make sure that the sacramental bond was never present. [6] If present, it cannot be broken; if not present, the civil bond was all that bound the couple in the first place.
 
This whole view is widely misunderstood, even within the ranks of the faithful, and whenever we encounter these misunderstandings, we need to correct them. Jesus said, “What God has joined together, no human being must separate.” Thank God for his unfailing love for us.
 
Pax

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[1] The picture is “The Marriage at Cana“ by Gerard David, c. 1500.
[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] Jerome Biblical Commentary, Prentice Hall, Inc., © 1968, 33:23, p.544.
[5] Ibid.
[6] See Code of Canon Law, TITLE VII: MARRIAGE, Chapter IX : THE SEPARATION OF THE SPOUSES, Article 1: The Dissolution of the Bond. Can. 1141-1163.

Thursday of the Seventh Week in Ordinary Time

Optional Memorial for Saint Gregory of Narek, Abbot and Doctor of the Church
 
Proper readings for the Memorial for St. Gregory of Narek
 
Biographical information for St. Gregory of Narek

“Hell”
by Hans Memling, c. 1485

 
Readings for Thursday of the Seventh Week in Ordinary Time [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary: [3]
 
Reading 1: Sirach 5:1-8 [4]
 
Rely not on your wealth;
say not: “I have the power.”
Rely not on your strength
in following the desires of your heart.
Say not: “Who can prevail against me?”
or, “Who will subdue me for my deeds?”
for God will surely exact the punishment.
Say not: “I have sinned, yet what has befallen me?”
for the Most High bides his time.
Of forgiveness be not overconfident,
adding sin upon sin.
Say not: “Great is his mercy;
my many sins he will forgive.”
For mercy and anger alike are with him;
upon the wicked alights his wrath.
Delay not your conversion to the LORD,
put it not off from day to day.
For suddenly his wrath flames forth;
at the time of vengeance you will be destroyed.
Rely not upon deceitful wrath,
for it will be no help on the day of wrath.
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Commentary on Sir 5:1-8
 
Sirach condemns those who presume upon the Lord’s mercy and forgiveness. He points out that wealth in itself is not evil, but the sense of self-reliance and power that comes with wealth is the real danger. Those who presume that, because they are wealthy and powerful, they do not need to follow God’s laws are doomed to reap the punishment of the God of Justice. They must repent and turn away from their conceit, or find it is too late. Here “on the day of wrath” refers to reversals in fortune or even death.
 
CCC: Sir 5:2 1809
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Responsorial Psalm: Psalm 1:1-2, 3, 4 and 6
 
R. (40:5a) Blessed are they who hope in the Lord.
 
Blessed the man who follows not
the counsel of the wicked
Nor walks in the way of sinners,
nor sits in the company of the insolent,
But delights in the law of the LORD
and meditates on his law day and night.
R. Blessed are they who hope in the Lord.
 
He is like a tree
planted near running water,
That yields its fruit in due season,
and whose leaves never fade.
Whatever he does, prospers.
R. Blessed are they who hope in the Lord.
 
Not so the wicked, not so;
they are like chaff which the wind drives away.
For the LORD watches over the way of the just,
but the way of the wicked vanishes.
R. Blessed are they who hope in the Lord.
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Commentary on Ps 1:1-2, 3, 4 and 6
 
Psalm 1 serves as a preface to the whole book of the psalms. The psalmist here exalts those who follow the Lord’s commands and reflects upon the blessings they will receive. As in Romans 6:19ff, this selection emphasizes the contrast between the salvation of the just and the punishment of the wicked.
 
This wisdom psalm begins by extolling the virtue of those who follow the law. The focus is to look to God for guidance, and not to trust only in the counsel of men. Those who reject the law will be blown away like “chaff,” an image used in the Gospel as well (Matthew 3:12).
 
This portion of the psalm is later echoed in Isaiah 48:17-19, like an overlapped formula of covenant.  Blessed is the man who “delights in the law day and night,” but “the way of the wicked vanishes.” It also takes up the theme of following right paths and staying true to the teachings of God: “Blessed the man who follows not the counsel of the wicked nor walks in the way of sinners, nor sits in the company of the insolent, but delights in the law of the Lord and meditates on his law day and night.”
 
-------------------------------------------
Gospel: Mark 9:41-50
 
Jesus said to his disciples:
“Anyone who gives you a cup of water to drink
because you belong to Christ,
amen, I say to you, will surely not lose his reward.
 
“Whoever causes one of these little ones who believe in me to sin,
it would be better for him if a great millstone
were put around his neck
and he were thrown into the sea.
If your hand causes you to sin, cut it off.
It is better for you to enter into life maimed
than with two hands to go into Gehenna,
into the unquenchable fire.
And if your foot causes you to sin, cut if off.
It is better for you to enter into life crippled
than with two feet to be thrown into Gehenna.
And if your eye causes you to sin, pluck it out.
Better for you to enter into the Kingdom of God with one eye
than with two eyes to be thrown into Gehenna,
where their worm does not die, and the fire is not quenched.
 
“Everyone will be salted with fire.
Salt is good, but if salt becomes insipid,
with what will you restore its flavor?
Keep salt in yourselves and you will have peace with one another.”
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Commentary on Mk 9:41-50
In this passage, Jesus finishes his warning to the disciples against jealousy and intolerance toward others. Having said that, he warns that those who call people to faith in him, even if they do not walk with the disciples, are friends. He speaks of those who would lead the people away from him, again using the “little child” as a symbol of the weak in spirit and the poor. Those that mislead, or who are tempted to do so, should resist such temptation at any price, or they will find an eternal punishment waiting for them. The Lord makes this warning using a paraphrase from Isaiah 66:24.
 
“The Fathers see, in these references to hands and eyes and so forth [vv. 43-48], people who are persistent in evil and ever-ready to entice others to evil behavior and erroneous beliefs. These are the people we should distance ourselves from, so as to enter life, rather than accompany them to hell (St Augustine, "De Consensu Evangelistarum", IV, 16; St John Chrysostom, "Hom. on St Matthew", 60).” [5]
 
The final verse speaks of salt, using the analogy of purifying and preserving food. The word of Christ will have the same effect, that is, purifying and preserving the believer.
 
CCC: Mk 9:43-48 1034
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Reflection:
 
The words of Sirach and the Psalm are certainly in synch with each other, pointing out that the values of the faithful must be placed on spiritual things rather than material wealth. Even the Gospel chimes in, speaking about the consequences of getting it wrong, as the Lord talks about avoiding temptation (“If your hand causes you to sin, cut it off. It is better for you to enter into life maimed than with two hands to go into Gehenna, into the unquenchable fire”).
 
There are those who would say that Holy Scripture, properly used should always be “uplifting.” Today instead, we get a reality check. When we hear that God will deal harshly with the unjust rich, those who covet their wealth and ignore the plight of those less fortunate, we are forced to examine our own circumstances. We, who live in the richest nation on earth, must constantly be vigilant not to allow wealth to become the motive for what we do. As Scripture points out, there are unpleasant consequences.
 
It is easy to fall into that trap of serving wealth instead of God. Our society praises those who are able to gain great wealth. Likewise, society tends to turn a blind eye on those who abuse that wealth and the power that comes with it. Our children are exposed to these misguided values (“whoever causes one of these little ones who believe in me to sin, it would be better for him if a great millstone were put around his neck and he were thrown into the sea”).and it is sometimes tempting to rationalize that, by focusing on the accumulation of wealth, we can do more good with the money we hoard.
 
Look at the transcripts from the recent exchange between corporate executives of the oil companies and the Senate Energy Committee. When asked how they could continue to justify huge profits while the people are suffering because of high gas prices, their responses were that they are forcing the country to become better at conserving energy resources. Even a firm believer in the free enterprise system would agree that sometimes greed gets out of hand.
 
The Gospel mandate is clear. While we are called to use the gifts God gives us to provide for ourselves and our families, we must constantly be on guard against allowing our search for prosperity override the need to express God’s love to those with less. Our prayer today is a simple one: God help the prosperity of the work of our hands for your greater glory and may what we do help those less fortunate, that they too might know their loving Father and His Son, Jesus
 
Pax

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[1] The icon is “Hell” by Hans Memling, c. 1485.
[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] Note: The citation for this reading is incorrect in the published index of the Lectionary for Mass.
[5] The Navarre Bible, “Gospels and Acts,” Scepter Publishers, Princeton, NJ, © 2002, p. 274.

Wednesday of the Seventh Week in Ordinary Time

“The Triumph of Wisdom”
by Filippo Gherardi, 1671

Readings for Wednesday of the Seventh Week in Ordinary Time [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary:[3]
 
Reading 1: Sirach 4:11-19 [4]
 
Wisdom breathes life into her children
and admonishes those who seek her.
He who loves her loves life;
those who seek her will be embraced by the Lord.
He who holds her fast inherits glory;
wherever he dwells, the LORD bestows blessings.
Those who serve her serve the Holy One;
those who love her the LORD loves.
He who obeys her judges nations;
he who hearkens to her dwells in her inmost chambers.
If one trusts her, he will possess her;
his descendants too will inherit her.
She walks with him as a stranger
and at first she puts him to the test;
Fear and dread she brings upon him
and tries him with her discipline
until she try him by her laws and trust his soul.
Then she comes back to bring him happiness
and reveal her secrets to them
and she will heap upon him
treasures of knowledge and an understanding of justice.
But if he fails her, she will abandon him
and deliver him into the hands of despoilers.
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Commentary on Sir 4:11-19
 
Sirach speaks of the rewards of wisdom. “Up to this point the author has analyzed the virtue of fidelity to God in its basic aspects of attitude toward God, parents, self, and the downtrodden. Before taking up miscellaneous wisdom topics, he shows the fruits of wisdom in an effort to entice his reader to accept his principles.” [5]
 
Set as an allegory of a mother, wisdom guides her children and gives them the life of faith. The one who embraces God’s wisdom sees justice through the eyes of God, judging the nations (see also Proverbs 8:15). It is clear mankind is not forced to accept wisdom. Rather, the discipline of wisdom tests those who seek her. The ones who accept are given happiness and the treasures of the kingdom of God; those who reject wisdom are abandoned by God and suffer the ravages of the world.
 
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Responsorial Psalm: Psalm 119:165, 168, 171, 172, 174, 175
 
R. (165a) O Lord, great peace have they who love your law.
 
Those who love your law have great peace,
and for them there is no stumbling block.
R. O Lord, great peace have they who love your law.
 
I keep your precepts and your decrees,
for all my ways are before you.
R. O Lord, great peace have they who love your law.
 
My lips pour forth your praise,
because you teach me your statutes.
R. O Lord, great peace have they who love your law.
 
May my tongue sing of your promise,
for all your commands are just.
R. O Lord, great peace have they who love your law.
 
I long for your salvation, O LORD,
and your law is my delight.
R. O Lord, great peace have they who love your law.
 
Let my soul live to praise you,
and may your ordinances help me.
R. O Lord, great peace have they who love your law.
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Commentary on Ps 119:165, 168, 171, 172, 174, 175
 
An acrostic poem; each of the eight verses of the first strophe begins with the first letter of the Hebrew alphabet (aleph); each verse of the second strophe begins with the second letter (beth); and so on for all 22 letters of the alphabet.
 
The entire work is in praise of the law, and the joys to be found in keeping it. It is not "legalism" but a love and desire for the word of God in Israel's law, which is the expression of the Lord's revelation of himself and his will for man.
 
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Gospel: Mark 9:38-40
 
John said to Jesus,
“Teacher, we saw someone driving out demons in your name,
and we tried to prevent him because he does not follow us.”
Jesus replied, “Do not prevent him.
There is no one who performs a mighty deed in my name
who can at the same time speak ill of me.
For whoever is not against us is for us.”
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Commentary on Mk 9:38-40
 
Still responding to the disciples' confusion following the casting out of the unclean spirit that could only be cast out through prayer (see Mark 9:17-29), Jesus warns his friends about excluding others from spreading the Good News. He tells them that those who do good in his name are joined with them in proclaiming the truth of the kingdom of God.  They should not be considered as enemies, but as coworkers in the mission upon which he was sent. The Lord warns the disciples about jealousy and intolerance toward others who use the Lord’s name but are not traveling with them. “For whoever is not against us is for us.”
 
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Reflection:
 
How wondrous it is to see how Christ reveals God’s will.  He speaks to the disciples in St. Mark’s Gospel trying to help them understand that those who have, like them, accepted the truth of Jesus to the point of using his name to accomplish good works are allies and coworkers for God.  He speaks that famous phrase; “For whoever is not against us is for us.”
 
When we look at it, isn’t that the same message the son of Sirach was attempting to make as he extolled the merits of God’s wisdom in the first reading?  Sirach personifies wisdom as a loving mother.  In aspect we see glimpses of wisdom in Mother Mary.  We also see a facet of the Holy Spirit which guides each of us in the wisdom of God lifted up by Sirach.
 
Sirach attempted to tell the Hebrew people that all who accept God’s wisdom are adopted by God and enjoy the rewards of the Father.  Of course, writing as he did nearly 200 years before Christ walked the earth, his understanding of the true nature of God’s wisdom was limited to the Law of Moses (rejoiced in by Psalm 119) and the great prophets that had gone before him.  But truth is truth and is timeless.  So, we who are enlightened by Christ hear his words and marvel that the wisdom of God is eternal.  We also see in Christ one who encompasses all of God’s understanding, synthesizing it and applying it for his friends.
 
From a practical perspective, we hear the words of Sirach and rededicate ourselves to embracing God’s wisdom and truth condensed into the precepts of our faith.  At the same time, we are called to recognize that, while we believe the wisdom of God is a treasure of the Holy Church, we must accept as coworkers those who similarly profess a faith in Christ Jesus and work toward proclaiming the kingdom of God in faith and actions.  It is a good reminder for us.
 
Pax
 

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[1] The picture is “The Triumph of Wisdom” by Filippo Gherardi, 1671.
[2] S.S. Commemoratio
[3] The readings are taken from the New American Bible, except for 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] Note: The citation for this reading is incorrect in the published index of the Lectionary for Mass.
[5] Jerome Biblical Commentary, Prentice Hall, Inc., © 1968, 33:19, p. 544.

Tuesday of the Seventh Week in Ordinary Time

“Innocence”
by Jean-Baptiste Greuze, 1790

 
Readings for Tuesday of the Seventh Week in Ordinary Time [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary: [3]
 
Reading 1: Sirach 2:1-11
 
My son, when you come to serve the LORD,
stand in justice and fear,
prepare yourself for trials.
Be sincere of heart and steadfast,
incline your ear and receive the word of understanding,
undisturbed in time of adversity.
Wait on God, with patience, cling to him, forsake him not;
thus will you be wise in all your ways.
Accept whatever befalls you,
when sorrowful, be steadfast,
and in crushing misfortune be patient;
For in fire gold and silver are tested,
and worthy people in the crucible of humiliation.
Trust God and God will help you;
trust in him, and he will direct your way;
keep his fear and grow old therein.
 
You who fear the LORD, wait for his mercy,
turn not away lest you fall.
You who fear the LORD, trust him,
and your reward will not be lost.
You who fear the LORD, hope for good things,
for lasting joy and mercy.
You who fear the LORD, love him,
and your hearts will be enlightened.
Study the generations long past and understand;
has anyone hoped in the LORD and been disappointed?
Has anyone persevered in his commandments and been forsaken?
has anyone called upon him and been rebuffed?
Compassionate and merciful is the LORD;
he forgives sins, he saves in time of trouble
and he is a protector to all who seek him in truth.
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Commentary on Sir 2:1-11
 
The son of Sirach begins the second chapter of his work with an instruction to those who would serve the Lord, that they remain faithful and steadfast in God. He asks that we not waver in the face of adversity which will come. He also uses that analogy from Zachariah 13:9 of being tested as gold and silver are tested.
 
The second paragraph begins with a litany for the faithful, first to wait for the Lord, then to trust him, to hope in him, and finally to love him. He reminds the reader of God’s compassion and mercy in the past and assures his forgiveness to those who seek it.
 
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Responsorial Psalm: Psalm 37:3-4, 18-19, 27-28, 39-40
 
R. (see 5) Commit your life to the Lord, and he will help you.
 
Trust in the LORD and do good,
that you may dwell in the land and be fed in security.
Take delight in the LORD,
and he will grant you your heart's requests.
R. Commit your life to the Lord, and he will help you.
 
The LORD watches over the lives of the wholehearted;
their inheritance lasts forever.
They are not put to shame in an evil time;
in days of famine they have plenty.
R. Commit your life to the Lord, and he will help you.
 
Turn from evil and do good,
that you may abide forever;
For the LORD loves what is right,
and forsakes not his faithful ones.
R. Commit your life to the Lord, and he will help you.
 
The salvation of the just is from the LORD;
he is their refuge in time of distress.
And the LORD helps them and delivers them;
he delivers them from the wicked and saves them,
because they take refuge in him.
R. Commit your life to the Lord, and he will help you.
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Commentary on Ps 37:3-4, 18-19, 27-28, 39-40
 
This didactic selection from Psalm 37 promises the salvation of those who hear God’s voice and trust in him.  Central to this passage is the fidelity of God to those who are faithful.  Salvation for them is assured if they trust in him and take refuge in their faith. The author responds to the question: why do the wicked prosper? In these strophes, it continues the plea to be faithful to God, and remain steadfast in the time of adversity. The psalmist adds that those who turn away should return, and God will give them salvation.
 
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Gospel: Mark 9:30-37
 
They (Jesus and his disciples) left from there
and began a journey through Galilee,
but he did not wish anyone to know about it.
He was teaching his disciples and telling them,
"The Son of Man is to be handed over to men
and they will kill him,
and three days after his death the Son of Man will rise."
But they did not understand the saying,
and they were afraid to question him.
 
They came to Capernaum and, once inside the house,
he began to ask them,
"What were you arguing about on the way?"
But they remained silent.
For they had been discussing among themselves on the way
who was the greatest.
Then he sat down, called the Twelve, and said to them,
"If anyone wishes to be first,
he shall be the last of all and the servant of all."
Taking a child, he placed it in their midst,
and putting his arms around it, he said to them,
"Whoever receives one child such as this in my name, receives me;
and whoever receives me,
receives not me but the One who sent me."
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Commentary on Mk 9:30-37
 
This selection describes Jesus’ interaction with the disciples following the cure of the boy with the mute spirit. Jesus and his disciples continue their journey through Galilee, and he teaches them in private about what is to come. It begins with the second prediction of the passion Jesus is to face. The disciples, characteristic of St. Mark’s description, do not understand, and begin to debate among themselves who was greatest. Jesus tells them directly that their role (and by extension the role of all Christian disciples) is one of service.
 
The Lord sees that they do not understand. When they don’t respond to his direct question, he gives them the example of first a servant, and then a child, so they can understand that it is through humility and innocence that God’s servants lead. He probably uses the example of children to represent the “anawim,” the poor in spirit, the most vulnerable of the Christian faithful.
 
CCC: Mk 9:9-31 649; Mk 9:31-32 557; Mk 9:31 474; Mk 9:37 1825
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Reflection:
 
The son of Sirach reminds us at the outset of the Liturgy of the Word that we will be tested if we remain faithful to God.  What does it mean to be faithful to God and his Only Begotten Son?  That is the question we try to understand today.
 
Faithfulness to God means following his commandments, his law.  His law is not simply the one that the son of Sirach understood.  Sirach’s son saw the law as the Torah which contains the Decalogue (Ten Commandments) and the associated laws from Leviticus, Deuteronomy, and Numbers.  We have that set of laws, but they were interpreted for us by God’s only Son who placed a law above the Law of Moses (the Torah), his law of love in the Great Commandment.
 
When Jesus wrapped God’s law in love, he transformed it from a burden to be borne on bowed back, into a garment to be worn lightly, protecting us.  When we consider the purpose of the Lord’s incarnation, we see in the Gospel an armor like that needed by ancient soldiers.  They put on that armor, not because it was comfortable or fashionable, but because they knew they were going into battle and the armor protected them. 
 
The Anointed One took away the strict but purposeless discipline of the Pharisees and replaced it with a life that naturally conforms itself to God’s own.  Suddenly the face of mercy is truly revealed, and the giant Hammer of Justice is replaced with the Cross of Salvation.
 
The words of Sirach remind us that we are called to be a people who wait for the Lord, who trust in him, hope in him, and finally love him with all our hearts, all our strength, and all our spirit.  This goal is fulfilled with Jesus’ reminder from Mark’s Gospel, that if we wish to lead others to him, we must first be servants and finally form our faith as an innocent child.  In this way we are faithful to him; this is our goal.
 
Pax

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[1] The picture used is “Innocence” by Jean-Baptiste Greuze, 1790.
[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.