Memorial of Saints Joachim and Anne, Parents of the Blessed Virgin Mary

Proper readings for the Memorial of Sts. Joachim and Anne
 
Biographical Information about St. Joachim and St. Anne

“St. Anne with the Virgin and Child
and St. Joachim” (Detail)
by Joos van Cleve, c. 1520

 
Readings for Saturday of the Sixteenth Week in Ordinary Time [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary: [3]
 
Reading 1: Exodus 24:3-8
 
When Moses came to the people
and related all the words and ordinances of the Lord,
they all answered with one voice,
“We will do everything that the Lord has told us.”
Moses then wrote down all the words of the Lord and,
rising early the next day,
he erected at the foot of the mountain an altar
and twelve pillars for the twelve tribes of Israel.
Then, having sent certain young men of the children of Israel
to offer burnt offerings and sacrifice young bulls
as peace offerings to the Lord,
Moses took half of the blood and put it in large bowls;
the other half he splashed on the altar.
Taking the book of the covenant, he read it aloud to the people,
who answered, “All that the Lord has said, we will heed and do.”
Then he took the blood and sprinkled it on the people, saying,
“This is the blood of the covenant
that the Lord has made with you
in accordance with all these words of his.”
-------------------------------------------
Commentary on Ex 24:3-8
 
Following the presentation of the precepts of the Law, Moses gets consensus from all of the people whom God has brought out of bondage, the children of Israel (Jacob), that they will follow the law handed down to them. Moses erects pillars, one for each tribe, and makes a sacrifice to seal the covenant. He then sprinkles the people with the blood of the (old) covenant sacrifice. "References to this solemn ratification of the covenant with blood is also found in Zechariah 9:11 and Hebrews 9:18-20. Likewise was the New Covenant to be ratified in blood, i.e. Christ's blood (cf. Matthew 26:28; Mark 14:24; Luke 22:20; 1 Corinthians 11:25)" [4]
 
CCC: Ex 24 2060; Ex 24:7 2060; Ex 24:8 613
-------------------------------------------
Responsorial Psalm: Psalm 50:1b-2, 5-6, 14-15
 
R. (14a) Offer to God a sacrifice of praise.
 
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. Offer to God a sacrifice of praise.
 
“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. Offer to God a sacrifice of praise.
 
“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. Offer to God a sacrifice of praise.
-------------------------------------------
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 the 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.
 
-------------------------------------------
Gospel: Matthew 13:24-30
 
Jesus proposed a parable to the crowds.
“The Kingdom of heaven may be likened to a man
who sowed good seed in his field.
While everyone was asleep his enemy came
and sowed weeds all through the wheat, and then went off.
When the crop grew and bore fruit, the weeds appeared as well.
The slaves of the householder came to him and said,
‘Master, did you not sow good seed in your field?
Where have the weeds come from?’
He answered, ‘An enemy has done this.’
His slaves said to him, ‘Do you want us to go and pull them up?’
He replied, ‘No, if you pull up the weeds
you might uproot the wheat along with them.
Let them grow together until harvest;
then at harvest time I will say to the harvesters,
“First collect the weeds and tie them in bundles for burning;
but gather the wheat into my barn.”’”
-----------------------------------------------------
Commentary on Mt 13:24-30
 
Jesus tells another parable, about the harvest this time. Here we see his reference to the “good seed” and “bad seed.” The good seed here, as an analogy to the Kingdom of God, represents those who remain faithful to God’s laws and precepts. The fact that the householder does not permit his slaves to tear out the weeds, for fear of killing the wheat as well, is a warning to the disciples not to judge or attempt to alienate themselves from those with whom they have contact who reject the word. The “bad seed” represents those converted by God’s enemy, who choke off the good seed and, in the eschaton, will be condemned to hell.
 
"This weed-cockle looks very like wheat and can easily be mistaken for it until the ears appear. If it gets ground up with wheat it contaminates the flour and any bread made from that flour causes severe nausea when eaten. In the East personal vengeance sometimes took the form of sowing cockle among an enemy's wheat. Roman law prescribed penalties for this crime.
 
"When the careless servants ask the Lord why weeds have grown in his field, the explanation is obvious: 'inimicus homo hoc fecit: an enemy has done this.' (St. J. Escriva, 'Christ Is Passing By', 123)." [5]
 
CCC: Mt 13:24-30 827
-----------------------------------------------------
Reflection:
 
Jesus today gives us a story about those who are faithful vs. those who are not.  We hear, in the first reading from Exodus, Moses getting the promise of the children of Israel that they would follow all of God’s laws (actually more than a promise – committing to a covenant, a binding contract with God). This is followed by the Gospel analogy that talks about an active enemy trying to destroy the Gospel by perverting it and destroying its value.
 
These two stories are clearly linked for us and the message becomes very clear.  We have been given God’s precepts.  They have come to us through his word and through the Church which he founded on this earth that we might continue to receive the gift of the Holy Spirit through her.  We choose each day to be either faithful to those precepts, or to turn our backs upon them.  We choose each day if we will be good seed or bad.
 
The imagery used in the parable is really exquisite because if one looks at a field newly planted and sees all the new growth, it is difficult to tell which is good and which is bad until the plants mature and their identities become clear.  It is by their fruit that we recognize them as good and bad.  Similarly it is by the outcomes we effect each day that we know if what we have done is good or bad.  That is not always easy to know.  In some cases we do not know ourselves unless we examine our intentions.  If what we do is out of love for ourselves and others, we have been the good seed.  If on the other had our motives were selfish or hurtful, even if they appear on the surface to be good, we have fallen.
 
We are reminded today that in the end, we will stand before the high judge and he will look upon us and decide if we are good or bad seed and this decision will be made based upon our promises, kept or broken.  Let us pray for the wisdom to make good choices.
 
Pax

---

[1] The picture is: “St. Anne with the Virgin and Child and St. Joachim” (Detail) by Joos van Cleve, c. 1520.
[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] Jerome Biblical Commentary, Prentice Hall, Inc.© 1968, 3:68, p. 61.
[5] The Navarre Bible, “Gospels and Acts,” (Scepter Publishers, Princeton, NJ, © 2002), p. 134.

Feast of Saint James, Apostle

Biographical Information about St. James

“St James“
by Andrea Del Sarto,  1528-29

 
Readings for the Feast of Saint James, Apostle [1]

Readings from the Jerusalem Bible [2]

Readings and Commentary: [3]
 
Reading 1: 2 Corinthians 4:7-15
 
Brothers and sisters:
We hold this treasure in earthen vessels,
that the surpassing power may be of God and not from us.
We are afflicted in every way, but not constrained;
perplexed, but not driven to despair;
persecuted, but not abandoned;
struck down, but not destroyed;
always carrying about in the body the dying of Jesus,
so that the life of Jesus may also be manifested in our body.
For we who live are constantly being given up to death
for the sake of Jesus,
so that the life of Jesus may be manifested in our mortal flesh.
 
So death is at work in us, but life in you.
Since, then, we have the same spirit of faith,
according to what is written, I believed, therefore I spoke,
we too believe and therefore speak,
knowing that the one who raised the Lord Jesus
will raise us also with Jesus
and place us with you in his presence.
Everything indeed is for you,
so that the grace bestowed in abundance on more and more people
may cause the thanksgiving to overflow for the glory of God.
-------------------------------------------
Commentary on 2 Cor 4:7-15
 
St. Paul is speaking to the Corinthians about suffering and death in the human existence of this life, in spite of living in the faith. The image he uses, fragile earthen pots, speaks of God’s instruments being easily broken but nonetheless effective. The image of small terracotta lamps in which light is carried is mentioned elsewhere. The point the evangelist makes contrasts our mortality with God’s omnipotence and power, our death in the flesh with life in the spirit of Christ. With such a spirit at work within us, we must, like St. Paul, spread that news to others (“we too believe and therefore speak”).
 
CCC: 2 Cor 4:7 1420; 2 Cor 4:14 989
-------------------------------------------
Responsorial Psalm: Psalm 126:1bc-2ab, 2cd-3, 4-5, 6
 
R. (5) Those who sow in tears shall reap rejoicing.
 
When the LORD brought back the captives of Zion,
we were like men dreaming.
Then our mouth was filled with laughter,
and our tongue with rejoicing.
R. Those who sow in tears shall reap rejoicing.
 
Then they said among the nations,
"The LORD has done great things for them."
The LORD has done great things for us;
we are glad indeed.
R. Those who sow in tears shall reap rejoicing.
 
Restore our fortunes, O LORD,
like the torrents in the southern desert.
Those that sow in tears
shall reap rejoicing.
R. Those who sow in tears shall reap rejoicing.
 
Although they go forth weeping,
carrying the seed to be sown,
They shall come back rejoicing,
carrying their sheaves.
R. Those who sow in tears shall reap rejoicing.
-------------------------------------------
Commentary on Ps 126:1bc-2ab, 2cd-3, 4-5, 6
 
Psalm 126 is a lament. In this short psalm, the singer rejoices at the return of Israel following the Diaspora, the conquering of Israel and its enslavement. In this hymn, the people remember the greatness of God as he restores their nation and brings them back to their own land ("Although they go forth weeping, carrying the seed to be sown, they shall come back rejoicing, carrying their sheaves"). The sense is one of being overflowing with thanksgiving.
 
-------------------------------------------
Gospel: Matthew 20:20-28
 
The mother of the sons of Zebedee approached Jesus with her sons
and did him homage, wishing to ask him for something.
He said to her,
"What do you wish?"
She answered him,
"Command that these two sons of mine sit,
one at your right and the other at your left, in your Kingdom."
Jesus said in reply,
"You do not know what you are asking.
Can you drink the chalice that I am going to drink?"
They said to him, "We can."
He replied,
"My chalice you will indeed drink,
but to sit at my right and at my left, this is not mine to give
but is for those for whom it has been prepared by my Father."
When the ten heard this,
they became indignant at the two brothers.
But Jesus summoned them and said,
"You know that the rulers of the Gentiles lord it over them,
and the great ones make their authority over them felt.
But it shall not be so among you.
Rather, whoever wishes to be great among you shall be your servant;
whoever wishes to be first among you shall be your slave.
Just so, the Son of Man did not come to be served
but to serve and to give his life as a ransom for many."
-------------------------------------------
Commentary on Mt 20:20-28
 
This exchange takes place immediately following the Lord's description of his coming passion in Jerusalem. The sons of Zebedee, James and John, are pushed forward by their mother who (naturally) wishes them to achieve places of honor in the Kingdom of God. Jesus uses this event to speak first of his own passion and then about Christian leadership. The servant leader, as Jesus describes, leads through example.
 
CCC: Mt 20:26 2235
-------------------------------------------
Reflection:
 
On this feast day, as we recall the inspired life of St. James, we reflect upon two aspects of the faith that motivated and supported him.  We think of them as the outward face of the evangelist, and the inward face of spirituality.  They are of course interrelated, but one, the outward face, is giving; the other, the inward face, is seeking and receiving.  It is, to use the Lord’s metaphor, like the vine.  The outward face is the leaves and branches, reaching out into the world, producing great fruit to nourish others.  The inward face is like the roots that support it, drinking in the earth’s nourishment sustaining the life in leaves and branches.
 
Using this metaphor, St. James was rooted in Christ.  The Lord established him and nurtured him.  Along with his brother, St. John, another of the sons of Zebedee, he was called into a special relationship with Jesus.  As one of the Twelve, we know he took a leadership position in the Christian community that grew up in Jerusalem.  It was this role and his outspoken love of Jesus that earned for him the title of First Martyred of the apostles, fulfilling the prophetic words recorded in the Gospel from St. Matthew: “My chalice you will indeed drink.”
 
This outward and zealous face was supported by an interior spirituality rooted in the love of Christ and constant communion with him in prayer.  We know that James was with Jesus at all of the important times: on the high place where the Lord was transfigured (Matthew 17: 1ff); with him praying in the Garden at Gethsemane (Matthew 26: 37).  Along with St. Peter and his brother St. John, St. James was clearly one of great prayer and spiritual strength.
 
It was from this deep-rooted faith that he was able to draw the fire with which he enlightened those he met.  It was through his inner peace that he was given the courage to face cruel martyrdom at the hands of Herod, the grandson of Herod the Great, four years after the Lord had charged him, with the others, to “go out and teach all the nations” (Matthew 28: 19).
 
One of the great lessons this apostle teaches is that we too must constantly tend to the inward face of our spirituality if we are to be effective evangelists and disciples of the Lord.  Our care must be for that inward face, for without strength in the roots, the vine will wither and die.
 
Pax
 
In other years on this date: Friday of the Sixteenth Week in Ordinary Time
 

---

[1] The picture is “St James“ by Andrea Del Sarto,  1528-29.
[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 Sixteenth Week in Ordinary Time

Optional Memorial of Saint Sharbel Makhlūf, priest
 
Proper readings for the Memorial of St. Sharbel Makhlūf
 
Biographical information about St. Sharbel Makhlūf

“Mount Sinai” (Detail)
by El Greco, 1588

Readings for Thursday of the Sixteenth Week in Ordinary Time [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary: [3]
 
Reading 1: Exodus 19:1-2, 9-11, 16-20b
 
In the third month after their departure from the land of Egypt,
on its first day, the children of Israel came to the desert of Sinai.
After the journey from Rephidim to the desert of Sinai,
they pitched camp.
 
While Israel was encamped here in front of the mountain,
the LORD told Moses,
"I am coming to you in a dense cloud,
so that when the people hear me speaking with you,
they may always have faith in you also."
When Moses, then, had reported to the LORD the response of the people,
the LORD added, "Go to the people
and have them sanctify themselves today and tomorrow.
Make them wash their garments and be ready for the third day;
for on the third day the LORD will come down on Mount Sinai
before the eyes of all the people."
 
On the morning of the third day
there were peals of thunder and lightning,
and a heavy cloud over the mountain,
and a very loud trumpet blast,
so that all the people in the camp trembled.
But Moses led the people out of the camp to meet God,
and they stationed themselves at the foot of the mountain.
Mount Sinai was all wrapped in smoke,
for the LORD came down upon it in fire.
The smoke rose from it as though from a furnace,
and the whole mountain trembled violently.
The trumpet blast grew louder and louder, while Moses was speaking
and God answering him with thunder.
 
When the LORD came down to the top of Mount Sinai,
he summoned Moses to the top of the mountain.
-------------------------------------------
Commentary on Ex 19:1-2, 9-11, 16-20b
 
The story of Moses leading the people out of bondage in Egypt is continued in this passage. God tells Moses what signs he will perform for the people in order that they may be made holy and faithful followers. The imagery given: “I am coming to you in a dense cloud, so that when the people hear me speaking with you,” traditionally represents God coming down from the heavens.
 
The passage also describes a time of waiting for the Lord to come. “Be ready for the third day,” the same waiting period is used later as the Savior spends three days in the tomb before coming, as true God, to the people. Again the image of heavenly power is expressed in lightning and thunder, fire and smoke, and Moses is summoned the “high place” of Mount Sinai, a clear sign to the people that he goes to be in the presence of God. This episode establishes Moses as God’s emissary.
 
CCC: Ex 19 751, 2060; Ex 19:16-25 2085
-------------------------------------------
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!
-------------------------------------------
Commentary on Daniel 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.
 
-------------------------------------------
Gospel: Matthew 13:10-17
 
The disciples approached Jesus and said,
"Why do you speak to the crowd in parables?"
He said to them in reply,
"Because knowledge of the mysteries of the Kingdom of heaven
has been granted to you, but to them it has not been granted.
To anyone who has, more will be given and he will grow rich;
from anyone who has not, even what he has will be taken away.
This is why I speak to them in parables, because
they look but do not see and hear but do not listen or understand.
Isaiah’s prophecy is fulfilled in them, which says:
 
You shall indeed hear but not understand,
you shall indeed look but never see.
Gross is the heart of this people,
they will hardly hear with their ears,
they have closed their eyes,
lest they see with their eyes
and hear with their ears
and understand with their hearts and be converted
and I heal them.
 
"But blessed are your eyes, because they see,
and your ears, because they hear.
Amen, I say to you, many prophets and righteous people
longed to see what you see but did not see it,
and to hear what you hear but did not hear it."
-------------------------------------------
Commentary on Mt 13:10-17
 
 Following the “Parable of the Sower,” the disciples approach Jesus to ask him why he does not speak more clearly to the people instead of using the parables that some find confusing. His response, recorded in the Gospel of Matthew, is much softer than the same story related in Mark 4:11ff.
 
“Matthew uses a variety of sources in the composition of the larger discourse of chap. 13 and also in this particular pericope. Apart from the usual originality in the opening, transitional words, Matthew initially depends on Mark. Vv 10–11 draw upon Mark 4:10–11 (cf. Luke 8:9–10).” [5]
 
“Since a parable is figurative speech that demands reflection for understanding, only those who are prepared to explore its meaning can come to know it. To understand is a gift of God, granted to the disciples but not to the crowds. In Semitic fashion, both the disciples' understanding, and the crowd's obtuseness are attributed to God.” [6]
 
Concluding, Jesus reflects upon Isaiah 6:9-10 in a lament that the people will not understand what he reveals because their hearts are hardened.
 
CCC: Mt 13:3-23 1724; Mt 13:10-17 787; Mt 13:10-15 546; Mt 13:11 546
-------------------------------------------
Reflection:
 
The question posed to Jesus by the disciples in the Gospel comes right after he has explained the Parable of the Sower.  They ask him why he uses parables to teach instead of telling them in a straightforward way what he wants them to understand.
 
We hear in his response what must be a sense of frustration (Jesus being true man would feel that sense as keenly as you and I).  He sees in their hearts the barriers to understanding placed by their traditions and interpretation of God’s revelation to that point.  They were, after all, still operating out of the Hebrew mind-set, shaped by their ancestral view of God’s revealed presence.  Jesus did not come to them as a cloud, accompanied by peals of thunder and earthquakes as the God of their ancestors had come to Moses.
 
Jesus does not come as expected, in power and majesty, but as a humble teacher, the son of a carpenter, not dressed in fine robes, but appearing quite ordinary.  Because of his “unexpected” means of arrival among them, he needs to explain his mission through stories and analogy.  Those who are open to God’s presence, those who seek him in truth, will see and understand.  The Lord laments that there are so few who fall into this category.
 
We shake our heads and say to ourselves “Oh, those poor deluded people. How could they not see God who walked among them?”  That of course is when we bring ourselves up short.  We too frequently forget that Christ comes to us “unexpectedly.”  He comes in the form of the person begging on the street or languishing in a hospital bed or nursing home.  He teaches us lessons we do not hear and speaks words we do not understand because we seek him in “expected places” only.
 
The lesson we take away from Scripture today is that we must be constantly vigilant, seeking the Lord in unexpected places; listening for his message in places which might have been overlooked.  With fresh ears and eyes, strengthened by sacramental grace let us seek him most vigorously.
 
Pax

---

[1] The picture is “Mount Sinai” (Detail) by El Greco, 1588.
[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] Donald A. Hagner, Matthew 1–13, vol. 33A, Word Biblical Commentary (Dallas: Word, Incorporated, 1993), 371.
[6] NAB footnote on Matthew 13: 10-17.

Wednesday of the Sixteenth Week in Ordinary Time

Optional Memorial for Saint Bridget of Sweden, Religious
 
Proper readings for the Memorial of St. Bridget of Sweden
 
Biographical information about St. Bridget of Sweden

“The Gathering of the Manna”
by Dieric Bouts the Elder, 1464-67

 
Readings for Wednesday of the Sixteenth Week in Ordinary Time [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary: [3]
 
Reading 1: Exodus 16:1-5, 9-15
 
The children of Israel set out from Elim,
and came into the desert of Sin,
which is between Elim and Sinai,
on the fifteenth day of the second month
after their departure from the land of Egypt.
Here in the desert the whole assembly of the children of Israel
grumbled against Moses and Aaron.
The children of Israel said to them,
"Would that we had died at the LORD's hand in the land of Egypt,
as we sat by our fleshpots and ate our fill of bread!
But you had to lead us into this desert
to make the whole community die of famine!"
 
Then the LORD said to Moses,
"I will now rain down bread from heaven for you.
Each day the people are to go out and gather their daily portion;
thus will I test them,
to see whether they follow my instructions or not.
On the sixth day, however, when they prepare what they bring in,
let it be twice as much as they gather on the other days."
 
Then Moses said to Aaron, "Tell the whole congregation
of the children of Israel:
Present yourselves before the LORD,
for he has heard your grumbling."
When Aaron announced this to the whole assembly of the children of Israel,
they turned toward the desert, and lo,
the glory of the LORD appeared in the cloud!
The LORD spoke to Moses and said,
"I have heard the grumbling of the children of Israel.
Tell them: In the evening twilight you shall eat flesh,
and in the morning you shall have your fill of bread,
so that you may know that I, the LORD, am your God."
 
In the evening quail came up and covered the camp.
In the morning a dew lay all about the camp,
and when the dew evaporated, there on the surface of the desert
were fine flakes like hoarfrost on the ground.
On seeing it, the children of Israel asked one another, "What is this?"
for they did not know what it was.
But Moses told them,
"This is the bread which the LORD has given you to eat."
-------------------------------------------
Commentary on Ex 16:1-5, 9-15
 
Having successfully escaped from Egypt and Pharaoh’s army, the Israelites now find themselves in difficult surroundings with little food. In response to their plight, God provides for them through the auspices of Moses by sending manna to sustain them. This “bread from heaven” is seen as a gift from God; the manna is said to come down from the sky (see also Psalm 78:25; Wisdom 16:20). Manna is also later compared by Christ to the Eucharist he offers (see John 6: 31ff).
 
"Israel’s grumbling thus becomes occasion for a response of Yahweh that gives further proof of his Presence. But the report of the grumbling and the anticipation of Yahweh’s response points both to and beyond the provision of food to the provision of Yahweh’s supreme revelation of himself in the entire OT."[4]
 
-------------------------------------------
Responsorial Psalm: Psalm 78:18-19, 23-24, 25-26, 27-28
 
R. (24b) The Lord gave them bread from heaven.
 
They tempted God in their hearts
by demanding the food they craved.
Yes, they spoke against God, saying,
"Can God spread a table in the desert?"
R. The Lord gave them bread from heaven.
 
Yet he commanded the skies above
and the doors of heaven he opened;
He rained manna upon them for food
and gave them heavenly bread.
R. The Lord gave them bread from heaven.
 
Man ate the bread of angels,
food he sent them in abundance.
He stirred up the east wind in the heavens,
and by his power brought on the south wind.
R. The Lord gave them bread from heaven.
 
And he rained meat upon them like dust,
and, like the sand of the sea, winged fowl,
Which fell in the midst of their camp
round about their tents.
R. The Lord gave them bread from heaven.
-------------------------------------------
Commentary on Ps 78:18-19, 23-24, 25-26, 27-28
 
Psalm 78 is a historical recital, recounting the encounter of the Israelites with God. It emphasizes their rejection of his gifts, and the perceived punishments for these rejections. In this selection the psalmist recalls the journey in the wilderness, and the anger at God for leading them on without food. God answered their plea with manna (Exodus 16:1ff).
 
-------------------------------------------
Gospel: Matthew 13:1-9
 
On that day, Jesus went out of the house and sat down by the sea.
Such large crowds gathered around him
that he got into a boat and sat down,
and the whole crowd stood along the shore.
And he spoke to them at length in parables, saying:
“A sower went out to sow.
And as he sowed, some seed fell on the path,
and birds came and ate it up.
Some fell on rocky ground, where it had little soil.
It sprang up at once because the soil was not deep,
and when the sun rose it was scorched,
and it withered for lack of roots.
Some seed fell among thorns, and the thorns grew up and choked it.
But some seed fell on rich soil, and produced fruit,
a hundred or sixty or thirtyfold.
Whoever has ears ought to hear.”
-------------------------------------------
Commentary on Mt 13:1-9
 
St. Matthew’s Gospel begins the third great discourse of teachings on the Kingdom of God through parables. We hear that Jesus is teaching from a boat, which would provide a natural amphitheater, with the ground sloping to the shore. Here the Lord presents the parable of the “Sower.” Jesus follows the unvarnished parable with a deeper explanation to the disciples (Matthew 13: 18-23). As a historical note, at that point in history in that region, when planting a field, the seed was sown first and then the field was plowed.
 
"But the parable is about seeds and birds and soil and sun and thorns, and perception of the parable’s audible 'body' should make it easier for us to embrace the Word of God as it offers itself to us. This poetic structure acts as an instrument to prepare the soil of our hearts for the reception of the Word being sown: its sounds and rhythms act like a plow that opens up and churns hardened earth." [5]
 
CCC: Mt 13:3-23 1724; Mt 13:3-9 546
-------------------------------------------
Reflection:
 
We pause to reflect on the amazing imagery of the parable of the “sower.” The reason this parable is so rich for us is that, not only do we look at it and see ourselves as the seed (and the various circumstances of its growth), but we can also see ourselves as the sower. We can even look at ourselves as the soil in which the seed falls.
 
If we see ourselves as the seed, we concern ourselves with accepting God’s word in our hearts so we can put out deep roots. When we do so we cannot be snatched away, the sun cannot burn us and the weeds cannot choke us. We see the only way for us to do that is by constant care and attention. We water ourselves with the sacraments, we feed ourselves with the word of God and our roots become our prayer.
 
If we see ourselves as the sower, we must have the attitude of Christ. He knew that the life-giving words he spoke would not generally fall on receptive ears (hence the reason for the parable in the first place). He (and we) must accept that we have a task to do as the sower. We must put the seeds of God’s love out there in that vast field that is the world and trust God to watch over it.
 
When we see ourselves as the soil, ah, that is something we can control. We can easily see the seeds of faith in others. Sometimes that faith has germinated, and we will be the rich fertile soil that helps it grow. Other times when it has not even germinated, we encourage it providing examples and nurturing. Sometimes we see it choked by weeds and we do our best to move that seed to a more wholesome environment. And sometimes we see the seeds parched due to lack of nourishment and we do our best to provide it. The hardest part of the parable of the sower is being the soil.
 
Today let us pray that we have the strength to be that seed in good ground. Let us ask God to help us be good sowers of his love. And finally, we ask God to make us the best possible soil, encouraging those around us to grow and helping them build the roots of prayer that will sustain them.
 
Pax

---

[1] The picture is, “The Gathering of the Manna” by Dieric Bouts the Elder, 1464-67.
[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] John I. Durham, Exodus, vol. 3, Word Biblical Commentary (Dallas: Word, Incorporated, 1987), p. 221.
[5] Leiva-Merikakis, Erasmo. Fire of Mercy, Heart of the Word: Meditations on the Gospel According to St. Matthew. Ignatius Press. Kindle Edition, p. 194.

Feast of Saint Mary Magdalene

“Magdalene”
by Carlo Dolci, 1660-70

 
Biographical Information About St. Mary Magdalene
 
Readings for the Feast of St. Mary Magdalene [1]

Readings from the Jerusalem Bible [2]

Readings and Commentary: [3]
 
Reading 1: Song of Songs 3:1-4a
 
The Bride says:
On my bed at night I sought him
whom my heart loves–
I sought him but I did not find him.
I will rise then and go about the city;
in the streets and crossings I will seek
Him whom my heart loves.
I sought him but I did not find him.
The watchmen came upon me,
as they made their rounds of the city:
Have you seen him whom my heart loves?
I had hardly left them
when I found him whom my heart loves.
-------------------------------------------
Commentary on Sng 3:1-4b
 
This passage from the Song of Songs describes by analogy the desperate search by God’s faithful, the "Bride," for the one whom she loves, the Lord. Not finding him close by, a search is made, and bystanders are consulted about his whereabouts.
 
"The speaker is the beloved. United in love with the one she loves (v. 5), she looks back, recalling her first fruitless search (v. 1), and what happened then and her second failed attempt to find him (v. 2); then, at her third attempt -- success (vv. 3-4). The canto in this way describes a trial she has undergone; she overcomes, thanks to her perseverance." [4]
 
CCC: Sng 3:1-4 2709
 -------------------------------------------
Or:

2 Corinthians 5:14-17
 
Brothers and sisters:
The love of Christ impels us,
once we have come to the conviction that one died for all;
therefore, all have died.
He indeed died for all,
so that those who live might no longer live for themselves
but for him who for their sake died and was raised.
 
Consequently, from now on we regard no one according to the flesh;
even if we once knew Christ according to the flesh,
yet now we know him so no longer.
So whoever is in Christ is a new creation:
the old things have passed away;
behold, new things have come.
-------------------------------------------
Commentary on 2 Cor 5:14-17
 
In this passage the apostle describes the transformation that occurs when a person accepts Christ and his mission. That Christian no longer considers Christ in terms of what was accomplished as man, but rather the spiritual dimension of the human person. Life in the spirit is forged anew in baptism. The “old things,” the old covenant, passes away, and new life and a new creation are brought forth in the one reborn in baptism.
 
CCC: 2 Cor 5:14 616, 851; 2 Cor 5:15 605, 655, 1269; 2 Cor 5:17 1214, 1265; 2 Cor 5:17-18 1999
 -------------------------------------------
Responsorial Psalm: Psalm 63: 2, 3-4, 5-6, 8-9
 
R. (2) My soul is thirsting for you, O Lord my God.
 
O God, you are my God whom I seek;
for you my flesh pines and my soul thirsts
like the earth, parched, lifeless and without water.
R. My soul is thirsting for you, O Lord my God.
 
Thus have I gazed toward you in the sanctuary
to see your power and your glory,
For your kindness is a greater good than life;
my lips shall glorify you.
R. My soul is thirsting for you, O Lord my God.
 
Thus will I bless you while I live;
lifting up my hands, I will call upon your name.
As with the riches of a banquet shall my soul be satisfied,
and with exultant lips my mouth shall praise you.
R. My soul is thirsting for you, O Lord my God.
 
You are my help,
and in the shadow of your wings I shout for joy.
My soul clings fast to you;
your right hand upholds me.
R. My soul is thirsting for you, O Lord my God.
-------------------------------------------
Commentary on Ps 63:2, 3-4, 5-6, 8-9
 
Psalm 63 is an individual lament. In this selection we see the emotion of one who longs to be reunited with God, separation from whom is like being cast into a desert without water. The singer professes faith in God’s salvation and expresses faith that the prayers offered will be answered.
 
-------------------------------------------
Gospel: John 20:1-2, 11-18
 
On the first day of the week,
Mary Magdalene came to the tomb early in the morning,
while it was still dark,
and saw the stone removed from the tomb.
So she ran and went to Simon Peter
and to the other disciple whom Jesus loved, and told them,
"They have taken the Lord from the tomb,
and we don't know where they put him."
 
Mary stayed outside the tomb weeping.
And as she wept, she bent over into the tomb
and saw two angels in white sitting there,
one at the head and one at the feet
where the Body of Jesus had been.
And they said to her, "Woman, why are you weeping?"
She said to them, "They have taken my Lord,
and I don't know where they laid him."
When she had said this, she turned around and saw Jesus there,
but did not know it was Jesus.
Jesus said to her, "Woman, why are you weeping?
Whom are you looking for?"
She thought it was the gardener and said to him,
"Sir, if you carried him away,
tell me where you laid him,
and I will take him."
Jesus said to her, "Mary!"
She turned and said to him in Hebrew,
"Rabbouni," which means Teacher.
Jesus said to her,
"Stop holding on to me, for I have not yet ascended to the Father.
But go to my brothers and tell them,
`I am going to my Father and your Father,
to my God and your God."'
Mary Magdalene went and announced to the disciples,
"I have seen the Lord,"
and then reported what he told her.
-------------------------------------------
Commentary on Jn 20:1-2, 11-18
 
This passage is St. John’s account of the first meeting between Mary Magdalene and Jesus following the Lord’s crucifixion. In this account, we get a distinct picture that the ascension had not been completed, but the Lord is waiting to deliver his final instructions.
 
There is debate about when the Lord ascended to the Father. Clearly his last earthly appearance was fifty days following the resurrection. Most scholars believe Jesus ascended immediately following his meeting with Mary, depicted here. His return and actions from this point to the Ascension (Acts 1:1-11) were to accomplish the imparting of the gift of the Holy Spirit, as he had promised.
 
CCC: Jn 20:1 2174; Jn 20:2 640; Jn 20:11-18 641; Jn 20:13 640; Jn 20:14-15 645, 659; Jn 20:14 645; Jn 20:16 645; Jn 20:17 443, 645, 654, 660, 2795
 -------------------------------------------
 
Reflection:
 
Much has been said about St. Mary Magdalene in Scripture, in art, and in secular media. What we know of her, and what our tradition tells us, is grounded in Sacred Scripture. For instance, we are told directly that St. Mary Magdalene was one of the first to encounter the Risen Christ following his great passion and death. While she does not at first recognize the Savior, when he calls her name, she immediately realizes what has taken place and has faith. So intense is her love for him that she is told: “Stop holding on to me, for I have not yet ascended to the Father.”
 
In this very human reaction on St. Mary’s part, we find great empathy with her. So intense is her love for Jesus, who walked with her as man, to whom she had listened countless times, that she did not want him to continue with what he must do. This one statement (Noli me tangere) provides an example of the love of Christ that helps us understand his true nature as true God and true man.
 
 St. Mary’s example of love for Christ and faith in him has won for her a unique place in our own history of faith. She has provided an example of fidelity, as she stood beside him when tensions with the people he loved were high. She demonstrated an image of perfect contrition, for it is thought by some that she was the adulterous woman Jesus saved from stoning.
 
 When we think of St. Mary Magdalene, we often call to mind one who is devoted to the Lord in a very individual way. Where other saints show us a face turning out to the world, Saint Mary Magdalene’s is the face turned inward toward Christ in her love and devotion to him.
 
 For our part, we hope for some measure of that very personal and intimate love of Christ. We are reminded, in this example, that a relationship, both personal and intimate, with the Lord is possible, and that his mercy and love flow to us through this connection.
 
Pax
 
In other years: Tuesday of the Sixteenth Week in Ordinary Time

---

[1] The picture is “Magdalene” by Carlo Dolci, 1660-70.
[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] The Navarre Bible: “Psalms and the Song of Songs,” Scepter Publishers, Princeton, NJ, © 2003, p. 502.