Memorial of Saint Bonaventure, Bishop and Doctor of the Church

Proper readings for the Memorial of St. Bonaventure
 
Biographical information about St. Bonaventure

“Saint Bonaventure”
artist and date are unknown

 
Readings for Monday of the Fifteenth Week in Ordinary Time [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary: [3]
 
Reading 1: Isaiah 1:10-17
 
Hear the word of the Lord,
princes of Sodom!
Listen to the instruction of our God,
people of Gomorrah!
What care I for the number of your sacrifices?
says the Lord.
I have had enough of whole-burnt rams
and fat of fatlings;
In the blood of calves, lambs and goats
I find no pleasure.
 
When you come in to visit me,
who asks these things of you?
Trample my courts no more!
Bring no more worthless offerings;
your incense is loathsome to me.
New moon and sabbath, calling of assemblies,
octaves with wickedness: these I cannot bear.
Your new moons and festivals I detest;
they weigh me down, I tire of the load.
When you spread out your hands,
I close my eyes to you;
Though you pray the more,
I will not listen.
Your hands are full of blood!
Wash yourselves clean!
Put away your misdeeds from before my eyes;
cease doing evil; learn to do good.
Make justice your aim: redress the wronged,
hear the orphan’s plea, defend the widow.
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Commentary on Is 1:10-17
 
This is the introductory oracle (vision) of the prophet Isaiah (the Book of Judgment, as it is called by scholars). It is set in time of the defeat of the northern kingdom by Assyria (722 BC), and the threat to Jerusalem some years later. Having previously compared the state of religious fidelity of Israel and Judah to Sodom and Gomorrah, here the prophet continues to use that comparison to express the Lord’s displeasure over their attempts to appease him through religious acts, while the people's actions and behaviors are wicked (“Your hands are full of blood”). He calls the people to repent and return to the values of the Law of Moses.
 
CCC: Is 1:10-20 2100; Is 1:16-17 1430; Is 1:17 1435
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Responsorial Psalm: Psalm 50:8-9, 16bc-17, 21 and 23
 
R. (23b) To the upright I will show the saving power of God.
 
“Not for your sacrifices do I rebuke you,
for your burnt offerings are before me always.
I take from your house no bullock,
no goats out of your fold.”
R. To the upright I will show the saving power of God.
 
“Why do you recite my statutes,
and profess my covenant with your mouth,
Though you hate discipline
and cast my words behind you?”
R. To the upright I will show the saving power of God.
 
“When you do these things, shall I be deaf to it?
Or do you think you that I am like yourself?
I will correct you by drawing them up before your eyes.
He that offers praise as a sacrifice glorifies me;
and to him that goes the right way I will show the salvation of God.”
R. To the upright I will show the saving power of God.
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Commentary on Ps 50:8-9, 16bc-17, 21 and 23
 
Psalm 50 has what is known as a “prophetic liturgy” structure. It was probably used as part of one of the Hebrew feasts (most likely dealing with the renewal of the covenant, possibly the Feast of Tabernacles). It is also considered a “covenant lawsuit,” that is a lament against those who have violated God’s law and the covenant made with the Lord upon which the law was based. Echoing the charges leveled against Israel by the prophet Isaiah (Isaiah 1:10-17), the psalmist condemns empty ritual and sacrifice not reflective of external actions and internal faith.
 
The psalm is didactic. Although sacrifice is mentioned, it is more the sincerity of those offerings in homage to God that is in question: “Why do you recite my statutes, and profess my covenant with your mouth, though you hate discipline and cast my words behind you?” The psalmist calls the people to authentic action that will merit God’s salvation. God wants genuine obedience and sincere praise. He rebukes the hypocritical worshiper. Used in conjunction with 1 Samuel 15:16-23, we can see this as a pronouncement against Saul’s rationalization about the will of God.
 
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Gospel: Matthew 10:34-11:1
 
Jesus said to his Apostles:
“Do not think that I have come to bring peace upon the earth.
I have come to bring not peace but the sword.
For I have come to set
a man against his father,
a daughter against her mother,
and a daughter-in-law against her mother-in-law;
and one’s enemies will be those of his household.
 
“Whoever loves father or mother more than me is not worthy of me,
and whoever loves son or daughter more than me is not worthy of me;
and whoever does not take up his cross
and follow after me is not worthy of me.
Whoever finds his life will lose it,
and whoever loses his life for my sake will find it.
 
“Whoever receives you receives me,
and whoever receives me receives the one who sent me.
Whoever receives a prophet because he is a prophet
will receive a prophet’s reward,
and whoever receives a righteous man
because he is righteous
will receive a righteous man’s reward.
 
And whoever gives only a cup of cold water
to one of these little ones to drink
because he is a disciple–
amen, I say to you, he will surely not lose his reward.”
 
When Jesus finished giving these commands to his Twelve disciples,
he went away from that place to teach and to preach in their towns.
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Commentary on Mt 10:34-11:1
 
The final remarks of Jesus to the apostles, as they go out to preach and heal, are given in this passage from St. Matthew’s Gospel. He reminds them that, even though the word they spread reflects God’s love, they will be badly received by many, dividing households and families.
 
The Lord goes on to tell them that those who will fully accept him, and his word will undergo persecution because of him. And, even if they lose their lives on his account, they will be saved. The reward given to those who accept the Word and follow in his way will be great in heaven.
 
This discourse, recalled many years after Christ’s death and resurrection, has the advantage of seeing the persecution of those who spread the word. It demonstrates a fuller understanding of the meaning of Christ’s teaching.
 
CCC: Mt 10:37 2232; Mt 10:38 1506; Mt 10:40 858
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Reflection:
 
St. Matthew’s Gospel answers a very important question for us.  We might ask: why would a message that says God loves us intensely be considered to be divisive?  Why should giving the world the Good News of God’s kingdom be rejected by so many?  It is because the message, and its focus on God rather than secular values, challenges what might be perceived as social obligations.  It certainly challenges social norms of behavior.
 
“Christ, the divine hero, comes at man brandishing the sword of God’s Word. Christ’s sword comes to destroy our illusions, our self-deceptions, and to open in our being a blessed wound that will be our clear window to truth and to love.” [4]
 
Consider for a moment how your father or mother might feel if they were non-Christian, and you pointedly had to tell them that serving Christ was more important than your obligation to them as their son/daughter. In a non-Christian society, where familial obligations played hugely important roles, telling one’s parents something like this would be seen as traitorous.  Likewise, foregoing opportunities to gather personal wealth in favor of serving God in Christ would be seen as at best frivolous, and at worst insane.
 
What we must realize is that the Gospel tells us that Christ must be first in our lives.  He must be first in spite of what society will think of us.  He must be first in spite of the difficulty that priority may present in family, in school, or at work.  And to that point, the Gospel tells us that it will cause problems for us in our lives.  But it is what we are called to be.
 
Today our fervent prayer is that we have the faith and grace to put the Lord first, and when necessary, make the difficult choices to place God’s glory above the success admired in the secular society of which we are a part.  May we always show the face of Christ to a world divided by its own greed.
 
Pax

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[1] S.S. Commemoratio
[2] The picture used today is “Saint Bonaventure” artist and date are unknown.
[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] Fire of Mercy Heart of the Word Volume I, Erasmo Leiva-Merikakis, Ignatius Press, San Francisco, CA, © 1996 p. 601.

Fifteenth Sunday in Ordinary Time

Catechism Links [1]
 
CCC 1506-1509: Disciples share in Christ’s healing mission
CCC 737-741: Church called to proclaim and bear witness
CCC 849-856: Origin and scope of the Church’s mission
CCC 1122, 1533: Mission-mindedness
CCC 693, 698, 706, 1107, 1296: The Holy Spirit as God’s guarantee and seal
CCC 492: Mary as a unique example of being chosen before the foundation of the world
 

“The Disciples are Sent Out”
by James Tissot, 1890’s

Readings for the Fifteenth Sunday in Ordinary Time [2]
 
Readings from the Jerusalem Bible [3]
 
Readings and Commentary:[4]
 
Reading 1: Amos 7:12-15
 
Amaziah, priest of Bethel, said to Amos,
"Off with you, visionary, flee to the land of Judah!
There earn your bread by prophesying,
but never again prophesy in Bethel;
for it is the king's sanctuary and a royal temple."
Amos answered Amaziah, "I was no prophet,
nor have I belonged to a company of prophets;
I was a shepherd and a dresser of sycamores.
The LORD took me from following the flock, and said to me,
Go, prophesy to my people Israel."
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Commentary on Am 7:12-15
 
This selection from Amos, the first recorded of the twelve Old Testament prophets, is part of an anthology of visions and oracles delivered by the prophet at Bethel and Samaria. In this passage Amos describes his call to the vocation of prophet as he defends against the persecution of Amaziah.
 
In reply to the savage rebuke of the high priest, Amos lists his credentials. He denounces the professional prophets and disclaims any connection with them. Amos had no interest in being a prophet for the purpose of earning money. “[He was] a dresser of sycamores: This insipid fruit, which grows especially in the lowlands of Palestine, is related to, but smaller than, the fig; it was the food of the poor.” [5]
 
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Responsorial Psalm: Psalm 85:9-10, 11-12, 13-14
 
R. (8) Lord, let us see your kindness, and grant us your salvation.
 
I will hear what God proclaims;
the LORD —for he proclaims peace.
Near indeed is his salvation to those who fear him,
glory dwelling in our land.
R. Lord, let us see your kindness, and grant us your salvation.
 
Kindness and truth shall meet;
justice and peace shall kiss.
Truth shall spring out of the earth,
and justice shall look down from heaven.
R. Lord, let us see your kindness, and grant us your salvation.
 
The LORD himself will give his benefits;
our land shall yield its increase.
Justice shall walk before him,
and prepare the way of his steps.
R. Lord, let us see your kindness, and grant us your salvation.
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Commentary on Ps 85:9-10, 11-12, 13-14
 
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. When used in the context of the Advent season, the theme of preparation for a time of peace is announced. It is a clear tie to the herald of the Messiah, echoing Isaiah’s oracle (Isaiah 40:1-5, 9-11).
 
CCC: Ps 85:11 214; Ps 85:12 2795
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Reading II: Ephesians 1:3-14
 
Blessed be the God and Father of our Lord Jesus Christ,
who has blessed us in Christ
with every spiritual blessing in the heavens,
as he chose us in him, before the foundation of the world,
to be holy and without blemish before him.
In love he destined us for adoption to himself through Jesus Christ,
in accord with the favor of his will,
for the praise of the glory of his grace
that he granted us in the beloved.
In him we have redemption by his blood,
the forgiveness of transgressions,
in accord with the riches of his grace that he lavished upon us.
In all wisdom and insight, he has made known to us
the mystery of his will in accord with his favor
that he set forth in him as a plan for the fullness of times,
to sum up all things in Christ, in heaven and on earth.
 
In him we were also chosen,
destined in accord with the purpose of the One
who accomplishes all things according to the intention of his will,
so that we might exist for the praise of his glory,
we who first hoped in Christ.
In him you also, who have heard the word of truth,
the gospel of your salvation, and have believed in him,
were sealed with the promised holy Spirit,
which is the first installment of our inheritance
toward redemption as God's possession, to the praise of his glory.
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Commentary on Eph 1:3-14
 
Following his introductory remarks, St. Paul offers a blessing in thanksgiving for the salvation brought to the faithful through Christ’s forgiveness and redemptive actions. The apostle speaks to the Ephesians about their adoption by God as his sons and daughters. He relates, in typical Pauline fashion, the omnipotence and timelessness of God’s knowledge and actions following his introduction and blessing,
 
St. Paul quickly gets into doctrinal exhortations (v. 11ff). In this passage, the evangelist announces the adoption of all who believe in him (“we were chosen” a reference to the Jewish people to whom St. Paul also belonged, and “you also, who have heard the truth” meaning the Gentiles who came to faith). St. Paul next refers to the indelible change, the transformation brought about in baptism and confirmation, as he speaks about being “sealed with the promise of the Holy Spirit” (first given in baptism and sealed in confirmation; see also Ezekiel 9:4-6, Revelation 7:4). In this adoption, we share the inheritance of God’s children which is redemption.
 
CCC: Eph 1:3-14 2627, 2641; Eph 1:3-6 381, 1077; Eph 1:3 492, 1671; Eph 1:4-5 52, 257; Eph 1:4 492, 796, 865, 1426, 2807; Eph 1:5-6 294; Eph 1:6 1083; Eph 1:7 517, 2839; Eph 1:9-11 2823; Eph 1:9 257, 1066, 2603, 2807; Eph 1:10 668, 772, 1043, 2748; Eph 1:13-14 706, 1274; Eph 1:13 693, 698, 1296; Eph 1:14 1107
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Or: Ephesians 1:3-10
 
(Shorter Form)
 
Blessed be the God and Father of our Lord Jesus Christ,
who has blessed us in Christ
with every spiritual blessing in the heavens,
as he chose us in him, before the foundation of the world,
to be holy and without blemish before him.
In love he destined us for adoption to himself through Jesus Christ,
in accord with the favor of his will,
for the praise of the glory of God's grace
that he granted us in the beloved.
 
In him we have redemption by his blood,
the forgiveness of transgressions,
in accord with the riches of his grace that he lavished upon us.
In all wisdom and insight, he has made known to us
the mystery of his will in accord with his favor
that he set forth in him as a plan for the fullness of times,
to sum up all things in Christ, in heaven and on earth.
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Commentary on Eph 1:3-10
 
The emphasis in the shorter form of this reading provides less on the understanding of Christian destiny, focusing more on a clearer message about adoption into God’s family. Through adoption, established by Christ’s sacrifice, we find redemption.
 
CCC: Eph 1:3-14 2627, 2641; Eph 1:3-6 381, 1077; Eph 1:3 492, 1671; Eph 1:4-5 52, 257; Eph 1:4 492, 796, 865, 1426, 2807; Eph 1:5-6 294; Eph 1:6 1083; Eph 1:7 517, 2839; Eph 1:9-11 2823; Eph 1:9 257, 1066, 2603, 2807; Eph 1:10 668, 772, 1043
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Gospel: Mark 6:7-13
 
Jesus summoned the Twelve and began to send them out two by two
and gave them authority over unclean spirits.
He instructed them to take nothing for the journey
but a walking stick—
no food, no sack, no money in their belts.
They were, however, to wear sandals
but not a second tunic.
He said to them,
"Wherever you enter a house, stay there until you leave.
Whatever place does not welcome you or listen to you,
leave there and shake the dust off your feet
in testimony against them."
So they went off and preached repentance.
The Twelve drove out many demons,
and they anointed with oil many who were sick and cured them.
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Commentary on Mk 6:7-13
 
In this account, the Twelve are sent two by two to begin the ministry for which Christ has been preparing them. They have been with him since they were called. Now he sends them into the world to proclaim the Good News of the kingdom of God as Jesus had done. We note a few differences from the same account in  Matthew 10:5ff and Luke 10:1ff. First, in St. Mark’s account they are allowed to take a staff and sandals (prohibited in the other Gospels). Second, St. Mark does not mention a prohibition against entering “pagan territory,” a reflection of conditions in the region at the time of Mark’s authorship.
The disciples are encouraged to stay in one house as opposed to moving from one place to another (presumably to find greater comfort), so as to avoid giving insult to their host or appearing ungrateful. The instruction to “shake the dust off your feet” to those who were unwelcoming was seen as a testimony against those who rejected repentance.
 
CCC: Mk 6:7 765, 1673; Mk 6:12-13 1506; Mk 6:13 1511, 1673
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Reflection:
 
In Jesus’ mind, the disciples understand the basics. He calls them together and sends them out on their mission to do as he has done, proclaim the good news and cast out unclean spirits. It must be, for Jesus, like giving the keys of the car to a teenager for the first time. They have been with him for a while and have seen what he has done in God’s name. Now Jesus gives them the same authority and sends them out.
 
Of course, the analogy is flawed. Unlike a parent trusting (and praying) that the training and practice of a new driver is sufficient to keep their child out of serious trouble, Jesus sees into the hearts of the disciples and knows they have the faith and courage necessary to do what he asks of them. He must send them because he knows that, like the seed analogy he has used so often, the gift of salvation must be allowed to spread out from himself who is the source of eternal life.
 
This tableau set before us is the heart of the great paradox we, as Christians, must face daily. While the Lord commands us to be a people set apart from the world, set apart because we belong to him and not to the secular world, we too are sent into the world to be the new disciples, proclaiming the Good News through our words and actions.
 
It is the power of the new covenant that makes this possible. While we may worry that we are not prepared for such a difficult task, the Lord gives us what we need to do as he asks. We are given the strength of the Holy Spirit, God’s own strength, to tap into when needed.
 
Probably the hardest part for us is to remember that we are actually sent. So often we climb out of bed in the morning and forget that, part of what we are asked to do each day, is to be the disciple sent into the world. We walk out thinking only of going to work, to school, or even to do something around the house, and we forget that part of what we do is in response to God’s call through his Son.
 
It is difficult to keep our call to discipleship constantly before us, to remember always that we are sent. Perhaps we should adopt a little mechanism to help us. Perhaps we should put something by the door or bed where we would be sure to see it. That something, whether it is a written prayer or a symbol, would remind us that we are going out as one of God’s own children, to do, not just our daily tasks, but his work as well.
 
Whatever we accomplish today, we can certainly end the day with a prayer of hope, that the good we accomplished today will have been for his greater glory, and that our actions might be seen by others as signs of his continued presence. May God grant us a safe and prosperous trip this and each day.
 
Pax
 
In other years on July 14^th: Memorial of Saint Kateri Tekakwitha, Virgin.
 

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[1] Catechism links are taken from the Homiletic Directory, published by the Congregation for Divine Worship and the Discipline of the Sacraments, 29 June 2014.
[2] The picture used, “The Disciples are Sent Out” by James Tissot, 1890’s.
[3] S.S. Commemoratio
[4] The readings are taken from the New American Bible, with the exception of the psalm and its response which were developed by the International Committee for English in Liturgy (ICEL). This republication is not authorized by USCCB and is for private use only.
[5] See Jerome Biblical Commentary, Prentice Hall, Inc., © 1968, 14:34, p. 251.

Saturday of the Fourteenth Week in Ordinary Time

Optional Memorial for Saint Henry
 
Proper readings for the Memorial of St. Henry
 
Biographical information about St. Henry
 
Or
 
Optional Memorial of the Blessed Virgin Mary
 
On Saturdays in Ordinary Time when there is no obligatory memorial, an optional memorial of the Blessed Virgin Mary is allowed.[1] Mass texts may be taken from the Common of the Blessed Virgin Mary, from a Votive Mass, or from the special collection of Masses for the Blessed Virgin Mary. USCCB recommends: #23. The Blessed Virgin Mary, Temple of the Lord.

“The Prophet Isaiah”
by Raffaello Sanzio, 1511-12

 
Readings for Saturday of the Fourteenth Week in Ordinary Time [2]
 
Readings from the Jerusalem Bible [3]
 
Readings and Commentary:[4]
 
Reading 1: Isaiah 6:1-8
 
In the year King Uzziah died,
I saw the Lord seated on a high and lofty throne,
with the train of his garment filling the temple.
Seraphim were stationed above; each of them had six wings:
with two they veiled their faces,
with two they veiled their feet,
and with two they hovered aloft.
 
They cried one to the other,
“Holy, holy, holy is the Lord of hosts!
All the earth is filled with his glory!”
At the sound of that cry, the frame of the door shook
and the house was filled with smoke.
 
Then I said, “Woe is me, I am doomed!
For I am a man of unclean lips,
living among a people of unclean lips;
yet my eyes have seen the King, the Lord of hosts!”
Then one of the seraphim flew to me,
holding an ember that he had taken with tongs from the altar.
 
He touched my mouth with it and said,
“See, now that this has touched your lips,
your wickedness is removed, your sin purged.”
 
Then I heard the voice of the Lord saying,
“Whom shall I send? Who will go for us?”
“Here I am,” I said; “send me!”
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Commentary on Is 6:1-8
 
The prophet Isaiah tells us the story of his call “in the year King Uzziah died” (742 BC). The prophet first relates his belief that he will die, since it was the common belief that one who had not been purified could not see the face of God and live. This selection from Isaiah (an introduction to the “Book of Emmanuel”) describes the prophet’s first vision of his encounter with God. It is set in the temple in Jerusalem, probably on a high holy day. The six winged “seraphim” (literally “the burning ones”) are images common in art of the ancient Near East and represent angelic messengers. “Each has six wings. Reverence for the divine majesty causes them to veil their faces with two wings; modesty, to veil their extremities in similar fashion; alacrity in God's service, to extend two wings in preparation for flight.”[5] One of these seraphim flew to him with a coal from the fire at the altar (there would have been a fire for burning the holocaust – a sacrificial offering completely burnt as opposed to simply slaughtered).
 
With that coal, the seraphim touched Isaiah’s lips in symbolic cleansing, making the prophet worthy to proclaim God’s word. The Church remembers this event with the priest’s blessing of himself or the deacon with the words: “May the Lord open my (your) lips that I (you) may worthily proclaim the Holy Gospel.”
 
The reference to God in the prefix, “Holy, holy, holy,” describes the Father as perfect and omnipotent. (Note: in ancient Hebrew, there were no words "holier" or "holiest." In order to express that thought, it was necessary to repeat the phrase three times to express the ultimate state of perfection. This literary form is carried into the Roman Rite liturgy today.) We hear the prophet lament that he is “doomed,” since it was believed that such an encounter with God would be fatal (Genesis 32:31; Exodus 33:20; Judges 13:22).
 
This encounter with God is important in understanding Isaiah’s entire mission and purpose. (“Then I heard the voice of the Lord saying, ‘Whom shall I send? Who will go for us?’ ’Here I am,’ I said; ‘send me!’”)
 
CCC: Is 6:1 1137; Is 6:2-3 1138; Is 6:3 2809; Is 6:5 208, 2584; Is 6:6 332; Is 6:8 2584
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Responsorial Psalm: Psalm 93:1ab, 1cd-2, 5
 
R. (1a) The Lord is king; he is robed in majesty.
 
The Lord is king, in splendor robed;
robed is the Lord and girt about with strength.
R. The Lord is king; he is robed in majesty.
 
And he has made the world firm,
not to be moved.
Your throne stands firm from of old;
from everlasting you are, O Lord.
R. The Lord is king; he is robed in majesty.
 
Your decrees are worthy of trust indeed:
holiness befits your house,
O Lord, for length of days.
R. The Lord is king; he is robed in majesty.
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Commentary on Ps 93:1ab, 1cd-2, 5
 
Psalm 93 is a hymn of praise commemorating Yahweh as king. The external revelation of God mentioned in Sirach 1:1-10 is celebrated in this song of praise. The image of God’s throne on high, repeated here, reinforces God’s omnipotence.
 
“'The Lord is king': literally, 'the Lord reigns.' This psalm, and Psalms 47; 96-99, are sometimes called enthronement psalms. They may have been used in a special liturgy during which God's ascent to the throne was ritually reenacted. They have also been interpreted eschatologically, pointing to the coming of God as king at the end-time.” [6]
 
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Gospel: Matthew 10:24-33
 
Jesus said to his Apostles:
“No disciple is above his teacher,
no slave above his master.
It is enough for the disciple that he become like his teacher,
for the slave that he become like his master.
If they have called the master of the house Beelzebul,
how much more those of his household!
 
“Therefore do not be afraid of them.
Nothing is concealed that will not be revealed,
nor secret that will not be known.
What I say to you in the darkness, speak in the light;
what you hear whispered, proclaim on the housetops.
And do not be afraid of those who kill the body but cannot kill the soul;
rather, be afraid of the one who can destroy
both soul and body in Gehenna.
Are not two sparrows sold for a small coin?
Yet not one of them falls to the ground without your Father’s knowledge.
Even all the hairs of your head are counted.
So do not be afraid; you are worth more than many sparrows.
Everyone who acknowledges me before others
I will acknowledge before my heavenly Father.
But whoever denies me before others,
I will deny before my heavenly Father.”
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Commentary on Mt 10:24-33
 
Jesus concludes his instructions to the apostles as he sends them out. Here he tells them that they go with his authority and his purpose, which may be hidden from others, but which they will proclaim from “the housetops.” He tells them not to fear the persecution he has told them they will face. Fear should be absent, because while the body may be killed, their souls are safe with him. He concludes this passage telling them that the Father is watching over them, and they have nothing to fear.
 
"The disciple is not above his teacher, nor the servant above his lord": How well Jesus knows the human passion to surpass, to overtake, to win, to be-greater-than! How difficult it is for us as disciples to realize the truth that real growth and movement consist in staying where we are, that is, in our condition as disciples and servants! We naturally associate advancing and growing with "going up in the world", with "becoming someone". But the Lord reveals in his person that the way that truly leads up to God must first lead downward. The eternal, divine Word "humbled himself, and in obedience accepted even death. [...] Therefore God raised him to the heights [...] so that [...] every tongue should confess ‘Jesus Christ is Lord '” (Philippians 2:8-11). [7]
 
CCC: Mt 10:25 765; Mt 10:25 765; Mt 10:28 363, 1034; Mt 10:29-31 305; Mt 10:32-33 1816; Mt 10:32 14, 2145
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Reflection:
 
“Here I am,” I said; “send me!”
 
This response by the prophet Isaiah, popularized in Christian song, is the reply each Christian hopes to make when discerning a call from God.  We all hope that we can answer in the affirmative and do what God asks of us. But there are a couple of issues that confront us.
 
First, we need to have a clear idea of what, in our specific lives, God is calling us to.  Is it his voice we hear, or is it our own urging us to do something to glorify ourselves rather than God?  Discovering if the call is genuine or self-serving is frequently not an easy task but it is a question that we all must ask before undertaking any significant task in the name of the Lord.
 
The second issue facing us is preparation.  Have we clearly thought out what we need to do in answer to God’s call, and what tools we will need to accomplish that work in his name?  It sounds so basic.  When we set out to do other chores, we think ahead to what we will need.  If we are going to clean out the garage, for instance, we would gather cleaning supplies (and in my case, rent a dumpster).  Yet when we embark on a mission for God, we frequently behave impulsively, like the children who went on the “Children’s Crusade,” many of whom simply stopped what they were doing and left on the quest.  Ill-prepared and under-provisioned, many died for want of simple preparation.
 
Scripturally, Jesus reminds us of this need in his parable about the two houses: one built on rock, the other on sand.  When we undertake a task for the Lord (and we’re sure it’s for the Lord), we must, first and foremost, shore up our faith foundation with prayer.  We must then ask God for his assistance and assemble the physical and spiritual tools we will need.  In Isaiah’s instance, we hear how his lips were purified and his sins purged before embarking upon his prophetic journey.  We too must make sure we have been prepared for our tasks.
 
Today, we hope to be able to respond to the Lord with a resounding: “Here I am,” I said; “send me!”  Let us remember to prepare ourselves, physically and spiritually, to undertake whatever the Lord may require.
 
Pax

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[1] General Norms for the Liturgical Year and the Calendar Miscellaneous Notes no. 5: “Outside Advent, Christmas Time, Lent, and Easter Time, on Saturdays which have no commemoration having the rank of Obligatory Memorial or higher, a Mass in honor of the Blessed Virgin Mary may be celebrated. This is indicated in the calendar by ‘BVM.’ The readings and prayers may be selected from the Collection of Masses of the Blessed Virgin Mary.”
[2] The picture used today is “The Prophet Isaiah” by Raffaello Sanzio, 1511-12.
[3] S.S. Commemoratio
[4] The readings are taken from the New American Bible, with the exception of the psalm and its response which were developed by the International Committee for English in Liturgy (ICEL). This republication is not authorized by USCCB and is for private use only.
[5] NAB footnote on Isaiah 6: 1-3.
[6] NAB footnote on Psalm 93.
[7] Fire of Mercy Heart of the Word Volume I, Erasmo Leiva-Merikakis, Ignatius Press, San Francisco, CA, © 1996 p. 573.

Friday of the Fourteenth Week in Ordinary Time

“The Scourging of Christ”
by Tiziano Vecellio, c. 1560

 
Readings for Friday of the Fourteenth Week in Ordinary Time [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary: [3]
 
Reading 1: Hosea 14:2-10
 
Thus says the Lord:
Return, O Israel, to the Lord, your God;
you have collapsed through your guilt.
Take with you words,
and return to the Lord;
Say to him, “Forgive all iniquity,
and receive what is good, that we may render
as offerings the bullocks from our stalls.
Assyria will not save us,
nor shall we have horses to mount;
We shall say no more, ‘Our god,’
to the work of our hands;
for in you the orphan finds compassion.”
I will heal their defection, says the Lord,
I will love them freely;
for my wrath is turned away from them.
I will be like the dew for Israel:
he shall blossom like the lily;
He shall strike root like the Lebanon cedar,
and put forth his shoots.
His splendor shall be like the olive tree
and his fragrance like the Lebanon cedar.
Again they shall dwell in his shade
and raise grain;
They shall blossom like the vine,
and his fame shall be like the wine of Lebanon.
 
Ephraim! What more has he to do with idols?
I have humbled him, but I will prosper him.
“I am like a verdant cypress tree”—
because of me you bear fruit!
 
Let him who is wise understand these things;
let him who is prudent know them.
Straight are the paths of the Lord,
in them the just walk,
but sinners stumble in them.
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Commentary on Hos 14:2-10
 
This prophetic work has an emotional motive on the part of the author. An ongoing analogy is playing out, using the backdrop of the author’s unfortunate marriage. Hosea’s prophecy paints Israel as an unfaithful wife (seduced away by idolatry and hardened by ignoring the poor), and God as the jealous husband who wants her back in spite of her faults. The language used in this selection, which is from the very end of the book, has that flavor to it. The passage can be summed up with: in spite of your sins, come back to God.
 
The prophet continues to call Israel back to faithfulness through repentance (“Forgive all iniquity, and receive what is good”). God is their only salvation and their strength. The message to the people is one of complete forgiveness, if they but turn back to the Law of Moses. The conclusion of the passage is a possible inspiration for John the Baptist, for whom the message of forgiveness and repentance was central, and whose role as precursor to Messiah is echoed in the message: “Straight are the paths of the Lord, in them the just walk, but sinners stumble in them."
 
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Responsorial Psalm: Psalm 51:3-4, 8-9, 12-13, 14 and 17
 
R. (17b) My mouth will declare your praise.
 
Have mercy on me, O God, in your goodness;
in the greatness of your compassion wipe out my offense.
Thoroughly wash me from my guilt
and of my sin cleanse me.
R. My mouth will declare your praise.
 
Behold, you are pleased with sincerity of heart,
and in my inmost being you teach me wisdom.
Cleanse me of sin with hyssop, that I may be purified;
wash me, and I shall be whiter than snow.
R. My mouth will declare your praise.
 
A clean heart create for me, O God,
and a steadfast spirit renew within me.
Cast me not out from your presence,
and your Holy Spirit take not from me.
R. My mouth will declare your praise.
 
Give me back the joy of your salvation,
and a willing spirit sustain in me.
O Lord, open my lips,
and my mouth shall proclaim your praise.
R. My mouth will declare your praise.
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Commentary on Ps 51:3-4, 8-9, 12-13, 14 and 17
 
Psalm 51 (one of the great penitential psalms) is an individual lament imploring God for mercy and forgiveness. We note the request is coupled with an explicit understanding that the singer has sinned in the eyes of God, and complete dependence on his mercy for the expiation of those offenses.
 
CCC: Ps 51:12 298, 431
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Gospel: Matthew 10:16-23
 
Jesus said to his Apostles:
“Behold, I am sending you like sheep in the midst of wolves;
so be shrewd as serpents and simple as doves.
But beware of men,
for they will hand you over to courts
and scourge you in their synagogues,
and you will be led before governors and kings for my sake
as a witness before them and the pagans.
When they hand you over,
do not worry about how you are to speak
or what you are to say.
You will be given at that moment what you are to say.
 
For it will not be you who speak
but the Spirit of your Father speaking through you.
Brother will hand over brother to death,
and the father his child;
children will rise up against parents and have them put to death.
You will be hated by all because of my name,
but whoever endures to the end will be saved.
When they persecute you in one town, flee to another.
Amen, I say to you, you will not finish the towns of Israel
before the Son of Man comes.”
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Commentary on Mt 10:16-23
 
Jesus concludes his instruction to the apostles in this selection from Matthew’s Gospel. We begin to hear about the persecutions that attend the spreading of the Gospel. Those who spread that Good News are encouraged not to worry about an apologia (defense), but rather to trust in the Holy Spirit, the Father “speaking through you.”
 
Matthew’s final statement, referring to the coming of the Son of Man, has a couple of possible explanations. First it could be referring to the return of Christ after his crucifixion. It could also mean the punishment of the unbelieving Jewish people by the destruction of the temple by the Romans in 70 AD.
 
CCC: Mt 10:16 764; Mt 10:19-20 728; Mt 10:22 161, 1821
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Reflection:
 
Jesus warns his disciples that they will face extreme opposition, persecution and imprisonment.  It seems ironic that the Gospel of peace and love should be met this way.  It is, in a sense, counterintuitive.  Yet his message was not only borne out in his followers (all but one of whom were martyred), but the prediction has been true to varying degrees ever since.
 
Today we hear stories from around the world about Christians being persecuted, imprisoned, and even killed.  It is happening on the African continent as open conflict takes place between Muslims and Christians in a number of countries there.  It is happening in China where the state has dictated that individuals, not selected by Rome, be Catholic bishops.  It is taking place in virtually every country in the Middle East.  In Iraq and Syria, where ISIS is waging war, the word genocide has been used to describe this wholesale persecution. Even in Egypt, Christian groups are being systematically eliminated either by persecution or forceful conversion to Islam.  And in Israel, Catholic priests are routinely spit upon by members of the Hasidic Jewish sects.  The Christians of Bethlehem, the birthplace of our Savior, are persecuted by Arab and Jew alike.
 
In social media, we hear increasing cries of “tax the churches.” These comments are made by people who do not like Christianity.  The do not know that, in at least the Catholic Church, the money to support the church comes from people’s donations. Money that has already been taxed and in most cases, because of the high bar to exempt those contributions from personal taxes, is included in their income and taxed again.
 
In the United States the late Cardinal George, archbishop of Chicago, referring to the direction our country is going, said prior to his passing: “I believe I will die in bed; my successor will die in prison; and his successor will be martyred.”
 
No, things have not changed.  If we think that we are not affected because we live in a more enlightened and cosmopolitan society, we are mistaken. Our challenges are perhaps even more insidious.  At every turn supposedly tolerant people seek to destroy the values long established by our Christian heritage.  Living as Christians and spreading the word of the Lord in this day and age can be every bit as dangerous as it was in the day of our Lord.
 
We are, however, called as his disciples were called, to go into the world with his message of peace.  We are told that we must be “shrewd as serpents and simple as doves.”  That means that, while we are called to spread the word in a sometimes-hostile environment, we cannot throw ourselves away.  The Lord calls us to use our God-given gifts in dealing with those who revile us.  We should use the systems shrewdly, making them work for us, but not forgetting that the Lord gave us an example of humility and gentleness.
 
It is a difficult thing we are called to be – Christians in a hostile world.  But we must be fearless in our proclamation of the Gospel and steadfast in our love of the Lord.  In this way we bring the kingdom of God promised by our Savior, Jesus Christ.
 
Pax

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[1] The pictured used is “The Scourging of Christ” by Tiziano Vecellio, c. 1560.
[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.