Eleventh Sunday in Ordinary Time

Catechism Links:[1]

CCC 551,761-766: The Church prefigured in Old Testament community

CCC 783-786: The Church a priestly, prophetic, royal people

CCC 849-865: The apostolic mission of the Church

“Heads and hands of the Apostles”

by Raffaello Sanzio, c. 1515



Readings for the Eleventh Sunday in Ordinary Time[2]

Readings from the Jerusalem Bible[3]

Readings and Commentary: [4]

Reading 1: Exodus 19:2-6a

In those days, the Israelites came to the desert of Sinai and pitched camp.

While Israel was encamped here in front of the mountain,

Moses went up the mountain to God.

Then the Lord called to him and said,

“Thus shall you say to the house of Jacob;

tell the Israelites:

You have seen for yourselves how I treated the Egyptians

and how I bore you up on eagle wings and brought you here to myself.

Therefore, if you hearken to my voice and keep my covenant,

you shall be my special possession,

dearer to me than all other people,

though all the earth is mine.

You shall be to me a kingdom of priests, a holy nation.”

--------------------------------------------------------------------------------

Commentary on Ex 19:2-6a

This passage marks the opening verses of God’s covenant with Israel following the flight from Egypt. Through Moses, God makes a divine offer (“…if you hearken to my voice and keep my covenant, you shall be my special possession”). The offer includes the entire people of Israel, consecrated to God a “kingdom of priests.” When Christ was rejected by the Jewish leadership, the promise fell to the faithful Christians; a priestly people, guided liturgically by priests of the Aaronic tradition (like Melchizedek of old).

CCC: Ex 19 751, 2060; Ex 19:5-6 709, 762, 2810; Ex 19:6 63, 1539

--------------------------------------------------------------------------------

Responsorial Psalm: Psalm 100:1b-2, 3, 5

R.(3c) We are his people: the sheep of his flock.

Sing joyfully to the LORD, all you lands;

serve the LORD with gladness;

come before him with joyful song.

R. We are his people: the sheep of his flock.

Know that the LORD is God;
he made us, his we are;

his people, the flock he tends.

R. We are his people: the sheep of his flock.

The LORD is good:

his kindness endures forever,

and his faithfulness, to all generations.

R. We are his people: the sheep of his flock.

------------------------------------------------------------------------------------

Commentary on Ps 100:1b-2, 3, 5

Psalm 100 is a song of praise and thanksgiving. In this selection we praise God because he created us. We praise God because he continues to guide us. It affirms God’s saving grace, given to his sons and daughters through all generations.

------------------------------------------------------------------------------------

Reading II: Romans 5:6-11

Brothers and sisters: Christ, while we were still helpless,

yet died at the appointed time for the ungodly.

Indeed, only with difficulty does one die for a just person,

though perhaps for a good person

one might even find courage to die.

But God proves his love for us

in that while we were still sinners Christ died for us.

How much more then, since we are now justified by his blood,

will we be saved through him from the wrath.

Indeed, if, while we were enemies,

we were reconciled to God through the death of his Son,

how much more, once reconciled, will we be saved by his life.

Not only that,

but we also boast of God through our Lord Jesus Christ,

through whom we have now received reconciliation.

--------------------------------------------------------------------------------

Commentary on Rom 5:6-11

In this selection of St. Paul’s letter to the Romans, the apostle speaks of how the love of Christ is not just for those who are righteous, but for those who are sinners as well. His love of all mankind was demonstrated vividly as he laid down his life so we might be reconciled to God.

The Apostle speaks of the hope of Christians who have been made holy, sanctified, “justified” by their faith in Christ Jesus. This faith was “poured out into our hearts through the Holy Spirit” [in Baptism]. (This linkage between Christ and the Holy Spirit begins the apostle’s Trinitarian theology)

Justification was not through some merit of theirs (ours) but through God’s infinite mercy. The demonstration of this mercy was Christ’s sacrifice for those who called him “enemy.” While still burdened by sin (the Law of Moses defined sin and all were sinners because of this), Jesus became the sacrifice of atonement. His blood reconciled us to the Father by removing the sin that kept us apart.

CCC: Rom 5:8 604; Rom 5:10 603, 1825

--------------------------------------------------------------------------------

Gospel: Matthew 9:36—10:8

At the sight of the crowds, Jesus’ heart was moved with pity for them

because they were troubled and abandoned,

like sheep without a shepherd.

Then he said to his disciples,

“The harvest is abundant but the laborers are few;

so ask the master of the harvest

to send out laborers for his harvest.”

Then he summoned his twelve disciples

and gave them authority over unclean spirits

to drive them out and to cure every disease and every illness.

The names of the twelve apostles are these:

first, Simon called Peter, and his brother Andrew;

James, the son of Zebedee, and his brother John;

Philip and Bartholomew, Thomas and Matthew the tax collector;

James, the son of Alphaeus, and Thaddeus;

Simon from Cana, and Judas Iscariot who betrayed him.

Jesus sent out these twelve after instructing them thus,

“Do not go into pagan territory or enter a Samaritan town.

Go rather to the lost sheep of the house of Israel.

As you go, make this proclamation: ‘The kingdom of heaven is at hand.’

Cure the sick, raise the dead, cleanse lepers, drive out demons.

Without cost you have received; without cost you are to give.”

------------------------------------------------------------------------------------------

Commentary on Mt 9:36—10:8

This selection from St. Matthew’s Gospel includes Christ’s sense that the disciples are ready to take a more active role in proclaiming the Kingdom of God. He asks them to pray for God’s spirit and strength (“…so ask the master of the harvest to send out laborers for his harvest.").

At the beginning of Chapter 10, St. Matthew names the twelve and calls the disciples Apostles, which means “one who is sent” (the only time in St. Matthew’s Gospel this term is used). They are then sent, but only to the “chosen people.” It is not until after Christ’s death and resurrection that the Gospel is brought to the Gentiles.

CCC: Mt 9:38 2611; Mt 10:5-7 543; Mt 10:8 1509, 2121, 2443

------------------------------------------------------------------------------------------

Reflection:

As we think about the history of God’s revelation, our readings today give us a glimpse of one of His first offers of salvation. Through Moses he tells the people he has just rescued from bondage that all they need to do is “if you hearken to my voice and keep my covenant, you shall be my special possession”. What an amazing offer, to be beloved of God in a special way. Moses even tells them that God created all things (“…though all the earth is mine”). But they can enjoy a special relationship, consecrated, made sacred, adopted as sons and daughters of God, a holy people, a royal priesthood. What joy such attention should have brought, what love the children of Jacob should have shown for the Creator of the universe.

But like the deluded child who becomes spoiled with riches, even the small effort necessary to maintain that place of favor was too much. They could not see the Law of Moses as a path to happiness and peace; they saw it as rules of the disciplinarian, rules any child knows can be interpreted to circumvent the intent of the one making it. If, for example, the rule said- a young lady must be home before 10:00 PM- the young lady could easily bring her boyfriend home with her and spend as much time together as they wanted. Until, that is, the parents discovered them and sent the young man home. She had followed the letter of the rule, hadn’t she? It was the same with the Hebrews who found God’s rules could be interpreted to their advantage. Like parents who must constantly refine the rules to avoid misinterpretation and remind the child that the rules are for the child’s own good, God sent the Prophets to call the people back to the love of God.

Finally, God sent His only Son. Jesus came into the world and attracted a small following. In today’s Gospel he looks around and sees how the Law has been misused and how unhappy the people are “…like sheep without a shepherd.” He laments, “The harvest is abundant but the laborers are few.” So he calls the small group he has been teaching and sends them out to expedite his own mission. “The kingdom of heaven is at hand” is the message he sends, and with it the signs of what that means: “Cure the sick, raise the dead, cleanse lepers, drive out demons.”

Just like Moses in ancient times, Jesus offers in more eloquent and succinct terms a special relationship with God, His Father. We know, of course, that this offer too was rejected, violently, cruelly, indelibly. As a glorious consequence, the offer was extended to us, the adoption was offered to us, Christ’s love is offered to us.

We see the lesson once more unfold in Sacred Scripture. The mission begun all those millennia ago is still not completed. As Jesus pushed the Apostles into the world to continue his work, we are pushed to extend the promise. What a noble and difficult path we walk. Our prayer today must be for the strength to accept the offer from Christ who reconciled us to the Father with His Blood.

Pax

[1] Catechism links are taken from the Homiletic Directory, Published by the Congregation for Divine Worship and the Discipline of the Sacraments, 29 June 2014
[2] The picture used today is “Heads and hands of the Apostles” by Raffaello Sanzio, c. 1515

[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 re-publication is not authorized by USCCB and is for private use only.

Thirty-third Sunday in Ordinary Time

Readings for Thirty-third Sunday in Ordinary Time[1][2]
Readings from the Jerusalem Bible

Readings and Commentary:[3]

Reading 1: Proverbs 31:10-13, 19-20, 30-31

When one finds a worthy wife,
her value is far beyond pearls.
Her husband, entrusting his heart to her,
has an unfailing prize.
She brings him good, and not evil,
all the days of her life.
She obtains wool and flax
and works with loving hands.
She puts her hands to the distaff,
and her fingers ply the spindle.
She reaches out her hands to the poor,
and extends her arms to the needy.
Charm is deceptive and beauty fleeting;
the woman who fears the LORD is to be praised.
Give her a reward for her labors,
and let her works praise her at the city gates.
------------------------------------------------------------------------------------------
Commentary on Prv 31:10-13, 19-20, 30-31

This entire section (Proverbs 31:10-31) is an acrostic poem (each strophe starting with the next letter of the Hebrew alphabet). It is sincere praise for the wife of virtue (unlike Ecclesiastes 7-28) and is intended to be a model for the good Hebrew wife to follow. The strophes selected emphasize first the esteem in which she is to be held by all (not just her family) and the example of diligence in the tasks she performs. The concluding strophe is praise for the woman who “fears the Lord”, as indicated earlier in Proverbs 9:10 and 1:7, fear of the Lord is the beginning of wisdom.

------------------------------------------------------------------------------------------
Responsorial Psalm:[4] Psalm 128:1-2, 3, 4-5

R. (cf. 1a) Blessed are those who fear the Lord.
Blessed are you who fear the LORD,
who walk in his ways!
For you shall eat the fruit of your handiwork;
blessed shall you be, and favored.
R. Blessed are those who fear the Lord.
Your wife shall be like a fruitful vine
in the recesses of your home;
Your children like olive plants
around your table.
R. Blessed are those who fear the Lord.
Behold, thus is the man blessed
who fears the LORD.
The LORD bless you from Zion:
may you see the prosperity of Jerusalem
all the days of your life.
R. Blessed are those who fear the Lord.
------------------------------------------------------------------------------------------
Commentary on Ps 128:1-2, 3, 4-5

Supporting the pleasure God takes in the fidelity shown in the reading from Proverbs, this hymn of praise extols the virtuous wife and the role she has in the home. It continues, celebrating the faithful family.

------------------------------------------------------------------------------------------
Reading II: 1 Thessalonians 5:1-6

Concerning times and seasons, brothers,
you have no need for anything to be written to you.
For you yourselves know very well that the day of the Lord will come
like a thief at night.
When people are saying, "Peace and security, "
then sudden disaster comes upon them,
like labor pains upon a pregnant woman,
and they will not escape.

But you, brothers, are not in darkness,
for that day to overtake you like a thief.
For all of you are children of the light
and children of the day.
We are not of the night or of darkness.
Therefore, let us not sleep as the rest do,
but let us stay alert and sober.
------------------------------------------------------------------------------------------
Commentary on 1 Thes 5:1-6

St. Paul takes up the theme of vigilance and preparedness with the Thessalonians in this selection. He reminds them that the hour and the day of the Lord’s coming is not known and that, unlike those who live in darkness (the pagans) they are children of the light. His tone makes it clear that his expectation is that the Parousia is coming soon.

------------------------------------------------------------------------------------------
Gospel: Matthew 25:14-30

"It will be as when a man who was going on a journey
called in his servants and entrusted his possessions to them.
To one he gave five talents; to another, two; to a third, one--
to each according to his ability.
Then he went away.
Immediately the one who received five talents went and traded with them,
and made another five.
Likewise, the one who received two made another two.
But the man who received one went off and dug a hole in the ground
and buried his master's money.

After a long time
the master of those servants came back
and settled accounts with them.
The one who had received five talents came forward
bringing the additional five.
He said, 'Master, you gave me five talents.
See, I have made five more.’
His master said to him, 'Well done, my good and faithful servant.
Since you were faithful in small matters,
I will give you great responsibilities.
Come, share your master's joy.’
Then the one who had received two talents also came forward and said,
'Master, you gave me two talents.
See, I have made two more.'
His master said to him, 'Well done, my good and faithful servant.
Since you were faithful in small matters,
I will give you great responsibilities.
Come, share your master's joy.’
Then the one who had received the one talent came forward and said,
'Master, I knew you were a demanding person,
harvesting where you did not plant
and gathering where you did not scatter;
so out of fear I went off and buried your talent in the ground.
Here it is back.'
His master said to him in reply, 'You wicked, lazy servant!
So you knew that I harvest where I did not plant
and gather where I did not scatter?
Should you not then have put my money in the bank
so that I could have got it back with interest on my return?
Now then! Take the talent from him and give it to the one with ten.
For to everyone who has,
more will be given and he will grow rich;
but from the one who has not,
even what he has will be taken away.
And throw this useless servant into the darkness outside,
where there will be wailing and grinding of teeth.'"
------------------------------------------------------------------------------------------
Commentary on Mt 25:14-30

The parable of the Talents comes to us as part of Jesus’ dialog about being prepared and vigilant. It combines two different but connected logions or morals/teaching points; the first is to use the gifts God has given for the benefit of God who is represented by the “Master” in the parable, and the second is vigilance. This parable, directed at the disciples, exhorts his servants to use the gifts God has given them to the fullest for the benefit of others (as well as God). It is an exclamation point to Jesus earlier statement “those to whom much is given, even more will be expected.”

------------------------------------------------------------------------------------------
Or Matthew 25:14-15, 19-21

"It will be as when a man
who was going on a journey
called in his servants and entrusted his possessions to them.
To one he gave five talents; to another, two; to a third, one--
to each according to his ability.
Then he went away.
After a long time
the master of those servants came back
and settled accounts with them.
The one who had received five talents came forward
bringing the additional five.
He said, 'Master, you gave me five talents.
See, I have made five more.'
His master said to him, 'Well done, my good and faithful servant.
Since you were faithful in small matters,
I will give you great responsibilities.
Come, share your master's joy.'"
------------------------------------------------------------------------------------------
Commentary on Mt 25:14-15, 19-21

This shorter form of the Gospel focuses narrowly on the need for the faithful to use the gifts God has given them to the fullest for the benefit of others (as well as God). It is an exclamation point to Jesus earlier statement “those to whom much is given, even more will be expected.”

------------------------------------------------------------------------------------------
Reflection:

In the modern day and age the first scripture passages we are given today will be considered to be “stereo-typical and sexist” since the picture painted of the “worthy wife” is one who is industrious in what might be called “homey” things. We would point out; however, that the image painted is no more guilty of stereotyping women – wives as home-bodies than other scripture is about painting the role of men in strictly decision-making roles. We accept the literary form offered as it was intended, to provide guidance and wisdom to the faithful and to be appreciated, taking into account the social structures and conventions of the time and audience to which they were originally intended.

Does that mean that all people who disregard and discredit the conservative attitudes expressed in these poems are correct? No, it also does not mean that those who take these images literally and attempt to enforce them today are correct, especially if they use these passages as excuses to exercise dominance or control over another. Where then does the truth lie? For we believe, as St. Timothy said; “All scripture is inspired by God and is useful for teaching, for refutation, for correction, and for training in righteousness, so that one who belongs to God may be competent, equipped for every good work.” (2 Timothy 3: 16-17)

We look to the underlying principal that stimulated this praise of virtue. The values extolled in this passage are those we should value in all persons, regardless of gender or station in life. Beyond the first part of the poem in which praise is expressed for the worthy person, the principal virtues are twofold; first is industriousness. The person is not sloth; they do not sit around doing no work, taking no part in the effort of providing for the comfort of the family. The worthy wife in this example exercises her skill in clothing and feeding the family (in past ages this was done directly, in the modern era it is frequently done by all adult members of a family by doing a job that provides financial support for the family).

The second virtue mentioned in the selection from the poem in Proverbs is faith in God – “fear of the Lord”. The person without faith has not learned the important lessons of the wise. Most specifically the lessons include mutual love and respect. With love of God comes humility before God. With humility before God comes respect for like-minded followers of the Lord, including one’s spouse. With respect and love comes a sacramental union, indestructible by the vicissitudes of this world.

Not surprisingly, the themes of diligence and faith are the two lessons taught by St. Matthew’s telling of the Parable of the Talents. This story, of course, seems to apply to men rather than women – hopefully the point made above was not lost when moving for Old to New Testaments. Jesus great lesson in this parable is that diligence in using the gifts God gives each of us is expected. The servants who used what the master had left in their charge most effectively were rewarded. The servant who did not use what was left in his charge out of “fear” was punished.

We can now come to a reasonable understanding of the main message today. Regardless of station or gender, we are all expected to use the gifts God has given us – to His greater glory. This last part is critical and that point is made in both the old and new testaments. When we start to think that we can use those gifts for our own benefit, forgetting who our master is, (using the terms of the parable) we find ourselves the butt of another parable – see the parable of the unfaithful steward, Luke 12:45-48.

Today as we reflect in thanks upon the gifts God has given us, we rededicate ourselves to working diligently to please God and to bring about His Kingdom on earth.

Pax
[1] ALTRE
[2] The picture used today is “The Parable of the Unfaithful Servant” by an UNKNOWN German Master, c. 1580
[3] Text of Readings is taken from the New American Bible, Copyright © Libreria Editrice Vaticana
[4] Excerpts from the English translation of The Roman Missal © 1973, International Committee on English in the Liturgy, Inc. All rights reserved.

Thirtieth Sunday in Ordinary Time

Readings for Thirtieth Sunday in Ordinary Time[i][ii]
Readings from the Jerusalem Bible

Readings and Commentary:[iii]

Reading 1: Exodus 22:20-26

"You shall not molest or oppress an alien,
for you were once aliens yourselves in the land of Egypt.
You shall not wrong any widow or orphan.
If ever you wrong them and they cry out to me,
I will surely hear their cry.
My wrath will flare up, and I will kill you with the sword;
then your own wives will be widows, and your children orphans.

"If you lend money to one of your poor neighbors among my people,
you shall not act like an extortioner toward him
by demanding interest from him.
If you take your neighbor's cloak as a pledge,
you shall return it to him before sunset;
for this cloak of his is the only covering he has for his body.
What else has he to sleep in?
If he cries out to me, I will hear him; for I am compassionate."
------------------------------------------------------------------------------------------
Commentary on Ex 22:20-26

This passage is taken from what is called “The Book of the Covenant” (see Exodus 24:7). This part of the “book” contains social laws dealing specifically with interaction of the faithful with aliens (residents living in the same region but of Gentile status. While the general rule was that the Israelites were to remain separate (segregated) from these populations, the covenant law clearly states that there should be peaceful cohabitation reminding them that they too were once aliens in the Egypt. The covenant goes on to cover treatment of widows and orphans and the need for compassion when conducting business within the community of faith.
------------------------------------------------------------------------------------------
Responsorial Psalm: Psalm 18:2-3, 3-4, 47, 51

R. (2) I love you, Lord, my strength.
I love you, LORD, my strength,
LORD, my rock, my fortress, my deliverer,
R. I love you, Lord, my strength.
My God, my rock of refuge, my shield,
my saving horn, my stronghold!
Praised be the LORD, I exclaim!
I have been delivered from my enemies.
R. I love you, Lord, my strength.
The LORD lives! Blessed be my rock!
Exalted be God, my savior!
You have given great victories to your king,
and shown kindness to your anointed,
R. I love you, Lord, my strength.
------------------------------------------------------------------------------------------
Commentary on Ps 18:2-3, 3-4, 47, 51

Psalm 18 is a song of thanksgiving for a military victory. The psalmist, in these strophes, rejoices in God’s saving power. The theme of the “rock” is a reference to the solid nature of the faith foundation.
------------------------------------------------------------------------------------------
Reading II: 1 Thesalonians 1:5c-10

You know what sort of people we were (among) you for your sake.
And you became imitators of us and of the Lord,
receiving the word in great affliction, with joy from the Holy Spirit,
so that you became a model for all the believers
in Macedonia and in Achaia.
For from you the word of the Lord has sounded forth
not only in Macedonia and (in) Achaia,
but 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.
------------------------------------------------------------------------------------------
Commentary on 1 Thes 1:5c-10

Following his introduction, identifying himself and praising the faithful of Thessalonika, St. Paul reminds his flock of how they were before he came to them and before they became believers (“…a model for all the believers”). The apostle fairly rejoices over the success the lived Gospel has had, turning them away from idols to serve the one true God and his Son. This faith has spread as a result, not only of his teaching, but their example as well.
------------------------------------------------------------------------------------------
Gospel: Matthew 22:34-40

When the Pharisees heard that Jesus had silenced the Sadducees,
they gathered together, and one of them,
[a scholar of the law] tested him by asking,
"Teacher, which commandment in the law is the greatest?"
He said to him,
"You shall love the Lord, your God,
with all your heart,
with all your soul,
and with all your mind.
This is the greatest and the first commandment.
The second is like it:
You shall love your neighbor as yourself.
The whole law and the prophets depend on these two commandments."
------------------------------------------------------------------------------------------
Commentary on Mt 22:34-40

The story of Jesus delivering the Great Commandment is the fourth of the “Controversy Stories” in St. Matthew’s Gospel (stories in which Jesus argues with the Jewish leadership). The question posed by the “Scholar of the Law” (probably a scribe; see also Luke 10:25-28) “…which commandment in the law is the greatest?”, is asked in a rabbinical sense, meaning; which of the 613 distinct statutes was considered greatest. Within this body of law, 248 of these precepts were positive and 365 were prohibitions. In addition these precepts were further divided into “Light” and “Heavy”. This was a fairly typical type of exchange for a rabbinical debate.

In answering Jesus quotes two texts of the law that now form the foundation for a new morality in the Gospel. He fist quotes Deuteronomy 6:5 “Therefore, you shall love the Lord, your God, with all your heart, with all your soul, and with all your strength.” This text forms part of the Shema, the Jewish profession of faith. This first quote would not be surprising. What makes this exchange novel and important is that Jesus adds the quote from Leviticus 19:18b “You shall love your neighbor as yourself.” This juxtaposition of quotes makes them equally “Heavy” and there is no parallel In Jewish literature.

------------------------------------------------------------------------------------------
Reflection:

The Great Commandment, as Jesus tells us, provides a foundational morality by which we can evaluate all of our thoughts and actions. We are given two absolutes by which to conduct our self-evaluation.

Let’s think of an example to see how we might apply this foundational belief: Let’s say, for instance, we are at work and we have just completed a difficult task. As is customary, the entire team gets together and celebrates that event. Your boss calls you up and congratulates you specifically for your hard work and you notice that one of your co-workers is obviously not thrilled with the attention you are getting (probably thinking they worked as hard as you did).

In this situation how do we live the Great Commandment? First, on the inside, we must hold our success up to God. It was only through his gifts that we accomplish anything worth while. If we do this sincerely, our attitude in success must necessarily be one of humility. After all, it was not through our effort alone that this task was accomplished and certainly not in our control to make it successful. In addition to being constantly thankful to God, our praise at times of joy is the hallmark of the Christian living the Great Commandment.

Next we must deal with our disgruntled co-worker. We are called to “love our neighbor as our self.” How do we do that in this situation? If we are quick, we might ask to share the accolade in the moment. Perhaps, in keeping with our humility before the Lord, we invite that person to join us “up front” or at least acknowledge, in sincerity, that what was done was a team effort, pointing out other members of the team. Praising our neighbor is on the same level of need as praising God. Jesus made it so with his pronouncement.

We see from this example how difficult and complex living the Great Commandment can be. We must constantly keep God (and Christ) in the fore as we go about our daily lives. When we encounter others, the Lord invites us to see in them the God-given spirit they posses and pay them the same respect.

Love the Lord – that is so hard for our selfish hearts. It is so easy to forget Him completely and focus only on our own petty needs and problems. Today our prayer must be that we find in our hearts the love of God and are able to live that love, along with love of neighbor, well and fully.

Pax

[i] ALTRE
[ii] The picture used today is, “Holy Trinity“ by Hendrick van Balen, 1620s
[iii] Text of Readings is taken from the New American Bible, Copyright © Libreria Editrice Vaticana, Psalm Response is from Printed source United States Conference of Catholic Bishops
3211 4th Street, N.E., Washington, DC 20017-1194
November 11, 2002 Copyright (c) by United States Conference of Catholic Bishops

Nineteenth Sunday in Ordinary Time

Readings for the Nineteenth Sunday in Ordinary Time[1][2]
Readings from the Jerusalem Bible

Commentary:

Reading 1 1 Kings 19:9a, 11-13a

The Israelites have turned against Elijah and he has fled to Mt. Horeb. This readings describes God’s response to Elijah’s need for the divine presence. “Compare these divine manifestations to Elijah with those to Moses (Exodus 19:1-23; 33:21-23; 34:5) on the same Mount Horeb (Sinai) (Deut 4:10-15). Though various phenomena, such as wind, storms, earthquakes, fire (Exodus 19:18-19), herald the divine presence, they do not constitute the presence itself which, like the tiny whispering sound, is imperceptible and bespeaks the spirituality of God. It was fitting that Elijah, whose mission it was to re-establish the covenant and restore the pure faith, should have returned to Horeb where the covenant was revealed to Moses and through him to the Israelite people (Exodus 3:1-4, 17; 33:18-34:9). Moses and Elijah appeared with Christ at the time of his transfiguration (Matthew 17:1-9; Mark 9:1-7; Luke 9:28-36).[3]”

Responsorial Psalm Psalm 85:9, 10, 11-12, 13-14
R. Lord, let us see your kindness, and grant us your salvation.

Psalm 85 is a communal lament that focuses on the woes of the nation. These strophes reflect the joy of salvation at the restoration of the land following the destruction of the temple and the Diaspora. Those faithful to God see the reward; a land restored, justice returned, and the salvation of God.

Reading II Romans 9:1-5

“The apostle speaks in strong terms of the depth of his grief over the unbelief of his own people. He would willingly undergo a curse himself for the sake of their coming to the knowledge of Christ (Romans 9:3; cf Lev 27:28-29). His love for them derives from God's continuing choice of them and from the spiritual benefits that God bestows on them and through them on all of humanity.”[4]

Gospel Matthew 14:22-33

This passage from St. Matthew’s Gospel follows the feeding of the five thousand. The disciples return to the boat that brought them to this remote site while Jesus stays alone to pray (recall he had just gotten word of the murder of St. John the Baptist by Herod and had come to this place to mourn him).The events that follow; Jesus approach to the boat, walking on the water supports the Lord’s earlier demonstration that he has power over the sea and elements (see Matthew 8:26). St. Peter’s response to the Lord is to try to do as the Lord wishes but his fear prevents him from accomplishing what the Lord has called him to do. This entire episode has one purpose – to allow the readings to share in the awe of the disciples as they make their profession of faith “Truly, you are the Son of God." This is account stands in stark contrast to St. Mark’s account of their response (see Mark 6:51)

Reflection:

We once more have an embarrassment of riches in sacred scripture. In the first reading from 1 Kings, we could reflect upon were we look for God. We could ask the question: do we seek God’s help in ways that would be spectacular like the feeding of the five thousand? Or do we meditate upon the ways he has shaped our path in subtle ways, visible only after time has revealed his fingerprints on our lives?

We could also continue to contemplate our own depth of faith. We were have been challenged by the Lord to attempt even walking on water, as St. Peter tried to do in today’s Gospel. We were told in the parable of the Mustard seed that if we had that minuscule absolute faith we could move mountains. Peter’s failure shows us that we too are imperfect but can be God’s instruments none the less.

Today, however, we hear the anguished words of St. Paul as he cries that his own people, the Israelites have cut themselves off from live by rejecting Christ. We admire his zeal for the Lord that he is so fervently convinced in the salvation Jesus brings that it causes him physical pain that those he also loves cannot accept the Savior as the fulfillment of all they had been promised.

If we had that same level of intense love and faith in Jesus, we would express the same kind of prayer about the people close to us who have rejected faith. It would feel as if they had rejected the only cure to a fatal illness (which it kind of is). We would do all we could to convince them that what they were giving up was so important that their very rejection of it was causing us emotional distress.

For me at lease, this short reading from St. Paul’s letter to the Romans reminds me how important it is that we keep reaching out to those who have rejected faith most especially the agnostic and the atheist. Their formal rejection of God and His Son has doomed them to give up peace in this life and eternal bliss in the next. It is never too late though. We can continue to extend the offer of faith to them, just as Jesus reached out and rescued St. Peter.

Pax

[1] After Links to Readings Expire
[2] The picture used today is “God Passes By, by Johann Christoph Weigel, 1695
[3] See NAB footnote on 1 Kings: 19:11-13
[4] See NAB footnote on Romans 9:1-5

Feast of the Transfiguration of the Lord

Readings for the Feast of the Transfiguration of the Lord[1][2]
Readings from the Jerusalem Bible

Commentary:

Reading 1 Daniel 7:9-10, 13-14

In this vision from the book of Daniel, we see the symbols for God the Father “the Ancient One, seated on the throne of Judgment (symbolized by fire) with all the faithful before him. Then comes “One like a Son of Man”, this reference is a messianic vision. Jesus who commonly used it to describe himself as the one through whom all salvation came.

In the context of the Feast of the Transfiguration, this image is consistent with that seen by the disciples in the Gospel.

Responsorial Psalm Psalm 97:1-2, 5-6, 9
R. The Lord is king, the Most High over all the earth.

This song of thanksgiving rejoices in God’s rule of the earth from his heavenly throne. This song links nicely to the imagery presented in the first reading.

Reading II 2 Peter 1:16-19

St. Peter offers his reference to the Transfiguration event as part of an apologetic he presents claiming Jesus as the Christ, the Son of God. He quotes the Gospel account of this event explicitly saying that he was indeed present and heard the words “This is my Son, my beloved, with whom I am well pleased.”

Gospel Matthew 17:1-9

In the opening paragraph of St. Matthew’s account of the Transfiguration, James, John, and Peter see Jesus take on a majestic appearance, with imagery consistent with Daniel’s vision (above) and then is joined by Moses the giver of the Law, and Elijah first among the prophets. Scholars agree that uniting and fulfilling the Law and the Prophets represented in this tableau was a key message of this event.

The suggestion by St. Peter that he erect three “booths” suggests the Jewish Feast of Booths which commemorates the revelation of the Law by Moses at Mt. Sinai, a close parallel is emphasized as the ultimate revelation of God in Christ is now played out.

The “bright cloud” is another Old Testament symbol used to represent the immediate presence of God (see Exodus 19:9 and 24:15-16). From within it God speaks the same formula used at Jesus’ baptism (see Matthew 3:17) providing the final absolute identity of Jesus as Christ.

Reflection:

Today we celebrate the gift of revelation. In sacred scripture Jesus is identified by God as his Son twice. The first time God spoke the words "This is my beloved Son, with whom I am well pleased “was at his baptism by St. John the Baptist in the Jordan River, an event that started his public ministry. God speaks them again at the miraculous transfiguration.

There is no ambiguity in the factual statement. God makes it absolutely clear, in front of reliable witnesses, that Jesus is His Son.

Perhaps Jesus sometimes uses the older name he seems to have adopted from Daniel’s visions “One like a son of man”. But again placed in the context of revelation, the Messiah does come like a son of man. He walks among the people. He was born of woman. His human body suffered the humiliation of those he came to save and died on the cross. While his attitudes and actions set him apart as holy, as St. Paul tells us in the Kenotic Hymn; “He was known to be of human estate.”

For the briefest of moments the “One like a Son of Man” is revealed as True God – “…his face shone like the sun and his clothes became white as light.” For that one moment the three most privileged disciples were able to see the Lord in his essential form.

And what does this flash of divinity bring to us, His disciples all these millennia later? It is a proof that gives strength to our faith – certainly. It is a rapturous moment to revel in as we celebrate the divine life that his radiance has shown upon us. Ultimately it is a challenge from the Lord – in this revelation there is an implied question: “Do we believe this story?” If we do then our actions should reflect our belief. If we believe that God came to us to give us life and to call us to His standard, we should be doing all we can to transform ourselves. In a sense it’s like the encounter between Jesus and St. Peter on the shore of the Sea of Galilee after his resurrection. He asked Peter three times if he believed. When the affirmative answer came he told St. Peter to feed his sheep.

God said “This is my beloved Son in whom I am well pleased. Listen to Him.” If we believe, we have no options but to heed that call.

Pax
[1] After Links to Readings Expire
[2] The picture used today is “The Transfiguration (Detail)” by Sanzio Raffaello, 1518-20

Eighteenth Sunday in Ordinary Time

Readings for the Eighteenth Sunday in Ordinary Time[1][2]
Readings from the Jerusalem Bible

Commentary:

Reading 1 Isaiah 55:1-3

The post exilic author offers God’s invitation to the heavenly banquet in the New Jerusalem, God’s Kingdom. All that is necessary for admittance is a thirst for the Lord. The theme of gift is emphasized as it is made clear that it is without cost or merit that eternal life is offered. The promise of the Messiah is alluded to as the prophet recalls that God’s covenant with David – the continuation of his line, is assured.

The imagery set forward in this passage recalls the promise of adoption through living water in Baptism (“All you who are thirsty, come to the water!”) and continued grace offered through the Eucharist (“Why spend your money for what is not bread”)

Responsorial Psalm Psalm 145:8-9, 15-16, 17-18
R. The hand of the Lord feeds us; he answers all our needs.

Psalm 145 is a hymn of praise. These strophes (because it is in the acrostic form – each verse beginning with a successive letter of the Hebrew alphabet) although loosely assembled, praise God for his mercy and compassion and give thanks for His creation and redemption. There is also a subtle link to the Eucharistic banquet as the promise of food is once more extended.

Reading II Romans 8:35, 37-39

The premise that the love of God assures salvation to the faithful is strengthened as the evangelist asks the rhetorical question “What will separate us from the love of Christ?” Over all obstacles (human, physical, and metaphysical – “height and depth” probably referred to ancient astrological terms indicating the closest proximity and the most distant star from the zenith.) were the love of God expressed in Christ is the unshakable foundation Christian life and hope.

Gospel Matthew 14:13-21

St. Matthew’s account of the feeding of the multitudes framed with Jesus’ grief over hearing of the death of his cousin, St. John the Baptist. He hopes to grieve in solitude and so takes a boat to “a deserted place by himself.” While it is not said explicitly we assume at least some of the disciples accompanied him in the boat. When the crowds catch up with him (Jesus is well established as an important teacher now.), he does not turn them away but continues his work among them.

Possibly continuing his formation process with the disciples, Jesus tells them to feed the hungry people rather than dismiss them. The miracle occurs with significant symbolic numbers associated with it (five loaves and two fish would add up to seven – in Hebrew numerology the perfect or most complete number. The fragments filled twelve baskets enough for the twelve tribes of Israel. Five thousand men was a representation for a huge number and probably not meant as a census of the participants.)

For the early Christian there would have been even more subtle symbolism as the loaves would represent the “Bread of Life” – the Eucharist and the fish – the Christian symbol that identified themselves to each other as a consequence Greek letters used. Taken in its larger context the story is preparatory to Jesus final trip to Jerusalem.

Homily:

“What will separate us from the love of Christ?” St. Paul uses this as a rhetorical question with his Roman audience of Christian faithful. They are being challenged by the civil government like St. Paul himself. He goes on to answer his own question by indicating that there is nothing that can take away the gift of love and hope Jesus brought us.

This is an important message for many in our own faith community right now. In spite of official statements that indicate the economy has simply “slowed down”; and even some who say the current situation is “all in our heads”, there is real pain for many of our brothers and sisters who face the reality of higher costs for food and energy while at the same time seeing their employment situation become tenuous (or even non-existent) and the value of their principle assets, their homes, erode. The question “What will separate us from the love of Christ?” for some may no longer be rhetorical. When hope is threatened many ask a different question –“Why is God letting this happen to us?”

It is at this very time we need to reach out for the Lord rather than push him away. God did not create a weak dollar, fueling skyrocketing oil prices. God did not create Adjustable Rate Mortgages or predatory lending practices. But he did send us His Son to show us the depth of His love for us. He did issue an invitation to place our faith in him.

I have a strong interest in history and once in a while I will sit down with the History Channel. Recently the host of a program was recounting the Battle of Sterling Bridge, one of battles fought between the English and the Scotts under Richard Wallace (of Braveheart fame). As he described the likely emotions of both sides during the battle, he mentioned that when the Scotts saw they were clearly winning, their attitude became even more enthusiastic and they exerted even more effort. At the same time, the narrator said, as the English troops saw they were loosing and defeat was inevitable, they lost heart and the tide of battle turned even more decisively.

This same emotional state can exist within us if we allow it. It is easy, is it not, to give thanks and praise to God when things are going well and all our plans for the future seem to be going in the right direction. We may even surprise ourselves at the enthusiasm with which we embrace God. The challenge comes when things begin to go wrong. Especially when events we cannot control, like the economy or our health, take a serious negative turn, it is much more difficult to find that same enthusiastic embrace.

Ironically, it is at just such times as these that we should be reaching out even more emphatically to God. We cannot, we must not forget the depth of his love for us. We hear that historical echo from the Prophet Isaiah; “Come to me heedfully, listen, that you may have life.” From our earliest experience of God, he offers love and hope for those without hope, without love. These words were spoken to a people who had seen Jerusalem destroyed, who had been sent as slaves to the remotest parts of the Babylonian empire. God offers his love and hope.

We fortunate Christians see the invitation issued more forcefully. Jesus was sent to us to show us what it means to have hope in God. He came to show us what Isaiah meant when he said “You who have no money, come, receive grain and eat.” He came to show us what he meant when he told his disciples “…give them some food yourselves.” How can we be separated from Christ whose body nourishes our soul? How can we loose something that is part of us, in us and infuses us?

He showed us his love, the Father’s love in the gift of the Eucharist, the bread of life. He feeds our spirits that we might not loose hope in times when it seems the world conspires against us. What in deed will separate us from the love of Christ? Our answer, like St. Paul’s is “nothing!” We can allow the difficulties we face to turn us away if we let them, like the English troops who, in feeling defeated, defeated themselves. But God’s love is always there for us; His hand is always outstretched offering the love and support of God. We have already won the great prize. “What will separate us from the love of Christ?”

Pax
[1] After Links to Readings Expire
[2] The picture today is “The Miracle of the Loaves and Fishes” by Tintoretto, 1579-81

Tenth Sunday in Ordinary Time

“The Calling of St. Matthew”
by Caravaggio, 1599-1600

Readings for the Tenth Sunday in Ordinary Time[1][2]

Readings from the Jerusalem Bible

Commentary:

Reading 1 Hosea 6:3-6

The highly sensitive Prophet Hosea calls to the people of Israel to know and love God because he is surly with them. He speaks most directly to Ephraim and Judah who have fallen prey to empty ritual and meaningless sacrifice, forgetting the Law and its spirit.

Responsorial Psalm Psalm 50:1, 8, 12-13, 14-15
R. To the upright I will show the saving power of God.

Psalm 50 is called a covenant lawsuit requiring sacrifices made to God be signs of praise and genuine obedience. The final strophe echoes the covenant reciprocal promise “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.”

Reading II Romans 4:18-25

St. Paul recalls the faithfulness of Abraham and Sarah in spite of their ages God promised them descendents – a promise fulfilled in Isaac. This faithfulness earned him the label of righteous. Righteousness St. Paul says carries down to all who are faithful to God’s Son, Jesus because of his sacrificial act.

Gospel Matthew 9:9-13

The journey of Jesus continues with the Lord’s encounter with Matthew (Levi in St. Mark’s Gospel), the tax collector. The Pharisees are scandalized because this renowned teacher has chosen to associate with “sinners” who clearly violate some of the numerous laws about ritual purity. Jesus' response “I desire mercy, not sacrifice” makes it clear that interior faith is more highly prized than purely ritualistic rigor.

Homily:

Anyone who tries to take their faith seriously has one question always on their mind; “What does God want me to do?” That is a complex question because first and foremost God wants us to use His Son as an example. We have to understand not only how Jesus would act (even in situations that could not even have been imagined in Jesus time) but also what motivated those actions.

As we think about this question Eddy Haskel comes to mind. For the younger folks here that may need a bit of background. In the ancient days, before color television, there was a television program called “Leave it to Beaver”. The program was about the exploits of Theodore Cleaver, an elementary school aged boy(known as “The Beaver” for reasons that escape me now) Included in the regular programming were Beaver’s mother and father, wise and very correct parents (in those days secular society had not yet been able to over throw “Respect your parents” as a moral imperative.). Beaver had an older (high school aged) brother “Wally” and he had friends, one of whom was Eddy Haskel.

Eddy was a handsome and polite young man. Always oh so nice and oh so correct in every way when adults were around; but once they were gone his true colors came out and he was always trying to get Beaver or Wally to do the wrong things. In other words he knew the right things to do and did them so that people would believe he was a genuinely good person, but in his heart he was exactly the opposite.

Sacred Scripture speaks to us about something very similar (although not nearly as obvious). The Prophet Hosea in his role as one who chides and encourages, kind of blasts the tribes of Ephraim and Judah for the laxness of their faithful worship, he says is “like a morning cloud, like the dew that early passes away”. God wants the people to think about him always like a person in love thinks of the one they love all the time. Genuine love of God is like that, not the pious lip service of the hypocrites.

The psalm we sang and St. Paul’s letter to the Romans both talked about the heart of our faithfulness. Paul especially reminds us of Abraham and his wife Sara to whom God promised generations of descendents. How unlikely was the fulfillment of that promise? Abraham was very old at the time and his wife was also old and considered sterile, incapable of having children. People whose faith is for others to see would have given up on such a promise. But Abraham and Sara had faith that God would do as promised and their confidence was justified. Once again God responded to faith with faithfulness.

Finally we come to Jesus in St. Matthew’s Gospel. It is an elegant picture painted in those verses. Jesus, a rising star among the teachers of the faith in Galilee, has just cured a paralytic and probably has some Pharisees in his entourage. Jesus sees Matthew, a tax collector, and asks him to join him as a disciple. The Lord’s exact words; “Follow me.” No one could have resisted that charismatic call but it’s clear – Jesus choice chaffed the Pharisees. This was scandalous. Here was a prominent teacher sitting down with people that were virtually shunned in polite society. They called him on his choice.

They must have been surprised when he turned on them rather sharply telling them first - “Those who are well do not need a physician, but the sick do.” Then, probably seeing a little confusion in their faces he tells them (these wise and learned men) “Go and learn the meaning of the words,
‘I desire mercy, not sacrifice.’ “

We can see it immediately – Jesus is telling them they know and follow the letter of the law but do not understand the underlying reason for the law. Or it could be worse, he could be calling them “Eddy Haskels” people who say and do the right thing when others are looking but in their hearts they are far from God.

The lesson we talk away from scripture today is pretty clear. In order for us to answer the question we ask; “What does God want me to do?’ we must also remember that we are not just called to do the right thing, but to do it for the right reasons. If for example we give money to the poor, not just because we are called to feed the poor but because it makes us feel good, like we are somehow better than they are; we have done the “sacrifice but not mercy” thing. Even worse would be if we gave money to the poor just so we could write it off on our taxes or so that others could see how generous we were. It is not just what God wants us to do; it’s in his spirit that we must do it.

It is a very good lesson we are given today. If you ever happen to catch a re-run of “Leave it to Beaver” notice how easy it is to see past Eddy Haskel’s apparent goodness and then think how much easier it is for the Lord to see our motives. The choice now lies with us – we can know what God wants of us if we can love the way God loves us. It is the only way we can see action and motivation that earns us the great prize.

Pax

[1] After Links to Readings Expire
[2] The picture used today is “The Calling of St. Matthew” by Caravaggio, 1599-1600