Servant of the Word

Friday, February 05, 2021

“St. Paul Miki and His Companions”
Artist and date are unknown

Readings for Saturday of the Fourth Week in Ordinary Time [1]

Readings and Commentary:[3]

Brothers and sisters:
Through Jesus, let us continually offer God a sacrifice of praise,
that is, the fruit of lips that confess his name.
Do not neglect to do good and to share what you have;
God is pleased by sacrifices of that kind.
Obey your leaders and defer to them,
for they keep watch over you and will have to give an account,
that they may fulfill their task with joy and not with sorrow,
for that would be of no advantage to you.
May the God of peace, who brought up from the dead
the great shepherd of the sheep
by the Blood of the eternal covenant,
furnish you with all that is good, that you may do his will.
May he carry out in you what is pleasing to him through Jesus Christ,
to whom be glory forever and ever. Amen.

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Commentary on Heb 13:15-17, 20-21

This selection from Hebrews gives us a definition of the kind of sacrifice to be offered by Christians: praise from the lips and with works of love and kindness. The sacrificial offering of communal sharing and love reflects the teaching from the psalms (see Psalm 50: 14, Psalm 51:18-19).

The homily to the Hebrews is concluded by a blessing (which also concludes the letter). The beginning of the closing salutary prayer invokes God's peace and concludes with a doxology. It is a wish for, and an assurance that, the Lord will provide all that is necessary to assist the faithful in carrying out the mission Jesus has placed before us.

CCC: Heb 13:15 1330; Heb 13:17 1269; Heb 13:20 632

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Responsorial Psalm: Psalm 23:1-3a, 3b-4, 5, 6

R. (see 10) (1) The Lord is my shepherd; there is nothing I shall want.

The LORD is my shepherd; I shall not want.
In verdant pastures he gives me repose.
Beside restful waters he leads me;
he refreshes my soul.
R. The Lord is my shepherd; there is nothing I shall want.

He guides me in right paths
for his name's sake.
Even though I walk in the dark valley
I fear no evil; for you are at my side
With your rod and your staff
that give me courage.
R. The Lord is my shepherd; there is nothing I shall want.

You spread the table before me
in the sight of my foes;
You anoint my head with oil;
my cup overflows.
R. The Lord is my shepherd; there is nothing I shall want.

Only goodness and kindness follow me
all the days of my life;
And I shall dwell in the house of the LORD
for years to come.
R. The Lord is my shepherd; there is nothing I shall want.

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Commentary on Ps 23:1-3a, 3b-4, 5, 6

Psalm 23 is one of the most familiar songs in the entire psalter. “God's loving care for the psalmist is portrayed under the figures of a shepherd for the flock (Psalm 23:1-4) and a host's generosity toward a guest (Psalm 23:5-6). The imagery of both sections is drawn from traditions of the exodus (Isaiah 40:11; 49:10; Jeremiah 31:10).” [4] While the theme of shepherd is mentioned in the first strophe, the psalm really speaks to the peace given to those who follow the Lord and place their trust in him, even into the “dark valley.”

The reference in the third strophe above: “'You spread the table before me in the sight of my foes' occurs in an exodus context in Psalm 78:19. As my enemies watch: my enemies see that I am God's friend and guest. Oil: a perfumed ointment made from olive oil, used especially at banquets (Psalm 104:15; Matthew 26:7; Luke 7:37, 46; John 12:2).” [5]

CCC: Ps 23:5 1293

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Gospel: Mark 6:30-34

The Apostles gathered together with Jesus
and reported all they had done and taught.
He said to them,
"Come away by yourselves to a deserted place and rest a while."
People were coming and going in great numbers,
and they had no opportunity even to eat.
So they went off in the boat by themselves to a deserted place.
People saw them leaving and many came to know about it.
They hastened there on foot from all the towns
and arrived at the place before them.

When Jesus disembarked and saw the vast crowd,
his heart was moved with pity for them,
for they were like sheep without a shepherd;
and he began to teach them many things.

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Commentary on Mk 6:30-34

This passage from St. Mark’s Gospel continues the story of the disciples as they return from being sent, and give Jesus a report of their efforts. The disciples are called “apostles” for the first time, as they are gathered to give an account of what they had accomplished. They will not assume this formal title until after Pentecost, but St. Mark uses it here, perhaps because they have now become Christ’s emissaries, not just his students.

They go off to a deserted place to rest in a boat but are followed by a large crowd. They did not sail far from shore, since the crowd knew where they were putting in and was there to meet them. The Lord looked at this new exodus and saw them as "sheep without a shepherd:" "A familiar simile from the Old Testament. It generally depicts Israel's need for spiritual leadership (Numbers 27:17; 1 Kings 22:17; Judith 11:19; Jeremiah 23:1-3; Zechariah 10:2). Ultimately God himself promised to shepherd his sheep through the Messiah (Ezekiel 34:23; John 10:11-16)." [6] He began to teach them.

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Reflection:

Of all the possible elements of scripture available today, what strikes us most is Jesus’ response to the Apostles upon their return from the mission upon which he had sent them. His first concern was that they go off “to a deserted place and rest a while.” This is important. The active Christian has developed a mindset of service to others. This attribute is clearly seen by others and the more service performed by the giving disciple, the more seems to be asked.

We look at the disciples (now called Apostles for they have started the work of spreading the Gospel). When they came back after their successful mission, we are told: “people were coming and going in great numbers, and they had no opportunity even to eat.” If the Lord had not insisted, clearly those who wished to see, hear and touch these holy agents would have (inadvertently) brought them to an untimely end.

While, for those who minister to others, the situation may not be as extreme in terms of numbers, the consequences of not being able to say “no” are similar. If that person does not take time for personal spiritual refreshment, alone with God to recharge and refresh, what is known as burn-out (or worse) will almost certainly occur.

It is for this reason that clergy are required to make an annual retreat. The wise pastor will recognize that pastoral staff members should also be given this requirement and many do. However, what about the zealous member of the community of faith? Too often no one is watching out for them. Too often, they are not offered the advice to "come away by yourselves to a deserted place and rest a while," but are constantly drawn upon for additional service.

For all who work diligently at practicing the faith, the message from Jesus today is clear. You must take time to be alone with the Father, to shut out the cries of those who would demand your attention, and to listen only to his voice. It is only in this way that the great faith that pours out of you onto others may be refilled. It is a good lesson for all of us today. Now we only need to follow it.

Pax

[1] The picture used is “St. Paul Miki and His Companions” Artist and date are unknown.

[2] S.S. Commemoratio

[3] The readings are taken from the New American Bible, with the exception of the psalm and its response which were developed by the International Committee for English in Liturgy (ICEL). This republication is not authorized by USCCB and is for private use only.

[4] See NAB footnote on Psalm 23.

[5] Ibid.

Thursday, February 04, 2021

Memorial of Saint Agatha, Virgin and Martyr

Proper for the Memorial of St. Agatha

Biographical Information about St. Agatha

“The Martyrdom of St Agatha”
by Giovanni Battista Tiepolo, c. 1756

Readings for Friday of the Fourth Week in Ordinary Time [1]

Readings from the Jerusalem Bible [2]

Readings and Commentary:[3]

Reading 1: Hebrews 13:1-8

Let brotherly love continue.
Do not neglect hospitality,
for through it some have unknowingly entertained angels.
Be mindful of prisoners as if sharing their imprisonment,
and of the ill-treated as of yourselves,
for you also are in the body.
Let marriage be honored among all
and the marriage bed be kept undefiled,
for God will judge the immoral and adulterers.
Let your life be free from love of money
but be content with what you have,
for he has said, I will never forsake you or abandon you.
Thus we may say with confidence:
The Lord is my helper,
and I will not be afraid.
What can anyone do to me?
Remember your leaders who spoke the word of God to you.
Consider the outcome of their way of life and imitate their faith.
Jesus Christ is the same yesterday, today, and forever.

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Commentary on Heb 13:1-8

In this selection from Hebrews, the author turns from social and moral topics to doctrine. The community is reminded of the requirements of their faith, especially hospitality. In this passage: “through it some have unknowingly entertained angels (v. 2),” a clear reference is made to Abraham’s encounter (Genesis 18: 1-5), and Tobit’s meeting with Raphael (Tobit 5:4-9). Following the exhortation to remain unified, and cling to the Christian values of morality and generosity, the author assures them of God’s presence with them. And even though their original leaders have passed away, Jesus Christ is unchanging: “Jesus Christ is the same yesterday, today, and forever.”

CCC: Heb 13:3 2447

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Responsorial Psalm: Psalm 27:1, 3, 5, 8b-9abc

R. (1a) The Lord is my light and my salvation.

The LORD is my light and my salvation;
whom should I fear?
The LORD is my life's refuge;
of whom should I be afraid?
R. The Lord is my light and my salvation.

Though an army encamp against me,
my heart will not fear;
Though war be waged upon me,
even then will I trust.
R. The Lord is my light and my salvation.

For he will hide me in his abode
in the day of trouble;
He will conceal me in the shelter of his tent,
he will set me high upon a rock.
R. The Lord is my light and my salvation.

Your presence, O LORD, I seek.
Hide not your face from me;
do not in anger repel your servant.
You are my helper: cast me not off.

R. The Lord is my light and my salvation.

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Commentary on Ps 27:1, 3, 5, 8b-9abc

Psalm 27 is a hymn of praise with two distinct parts. This passage captures the two major themes of the song, hope in God’s mercy and complete trust in his goodness. The singer, speaking for the people, pleads with the Lord to be constantly with them and provide the bounty of faith they hope for.

CCC: Ps 27:8 2730

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Gospel: Mark 6:14-29

King Herod heard about Jesus, for his fame had become widespread,
and people were saying,
"John the Baptist has been raised from the dead;
That is why mighty powers are at work in him."
Others were saying, "He is Elijah";
still others, "He is a prophet like any of the prophets."
But when Herod learned of it, he said,
"It is John whom I beheaded. He has been raised up."
Herod was the one who had John arrested and bound in prison
on account of Herodias,
the wife of his brother Philip, whom he had married.
John had said to Herod,
"It is not lawful for you to have your brother's wife."
Herodias harbored a grudge against him
and wanted to kill him but was unable to do so.
Herod feared John, knowing him to be a righteous and holy man,
and kept him in custody.
When he heard him speak he was very much perplexed,
yet he liked to listen to him.
Herodias had an opportunity one day when Herod, on his birthday,
gave a banquet for his courtiers, his military officers,
and the leading men of Galilee.
His own daughter came in and performed a dance
that delighted Herod and his guests.
The king said to the girl,
"Ask of me whatever you wish and I will grant it to you."
He even swore many things to her,
"I will grant you whatever you ask of me,
even to half of my kingdom."
She went out and said to her mother,
"What shall I ask for?"
Her mother replied, "The head of John the Baptist."
The girl hurried back to the king's presence and made her request,
"I want you to give me at once on a platter
the head of John the Baptist."
The king was deeply distressed,
but because of his oaths and the guests
he did not wish to break his word to her.
So he promptly dispatched an executioner
with orders to bring back his head.
He went off and beheaded him in the prison.
He brought in the head on a platter
and gave it to the girl.
The girl in turn gave it to her mother.
When his disciples heard about it,

they came and took his body and laid it in a tomb.

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Commentary on Mk 6:14-29

Mark’s account of the capture and execution of St. John the Baptist is presented in this pericope, or excerpt. We note the story has many similarities with Jesus’ encounter with Pilate later in the Gospel (Mark 15:1-47). Both Herod and Pilate acknowledge the holiness of the ones they are to put to death. In both cases following the executions, faithful followers insure the body is given a respectful burial. St. Matthew’s Gospel gives a more complete introduction of Herod and Herodias (see Matthew 14:1-3).

"Herod projects onto Jesus his bad conscience for the gruesome murder of John the Baptist, under circumstances that show the deep connection between tyrannical eros and wanton cruelty. The detail of the Baptist's head being brought to Herodias and her daughter on a platter (Matthew 14:11) makes of Herod's birthday feast a kind of satanic eucharist, where lust rules instead of self-sacrificial love and which links Herod, Herodias, her daughter, and their minions and guests in a communion of evil. For, do not all of these participate in Herod's sworn covenant, motivated by lust and resulting in murder?" [4]

The actual account presented here is done as a flashback, as Herod questions the identity of Jesus whose disciples have just been sent into his region with great authority.

CCC: Mk 6:17-29 523

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Reflection:

We are given the story of the execution of St. John the Baptist to contemplate in the Gospel, and recall how the great “Voice” faithfully played his role to the very end. He prefigured Christ from his birth, and now decreases so the Lord might increase (John 3:30). For us, his death points to the passion of Christ who, like St. John, is subjected to human cruelty and ultimate death on the cross. Unlike the “Voice,” the “Word” continues; we are adopted in his sacrifice and become heirs to the joys and sorrows of the path to the Father.

The author of Hebrews reminds us of that legacy of faith and obedience. He speaks to the Hebrew audience, whose original leaders have died, to be faithful to the example they provided. They have held true to the core of Christian teaching, which has faith, hope and love at its heart. King David reiterates this quest for faith in v.8 of Psalm 27. And even as we reflect upon the Hebrews message, we realize that all those who first read this letter have also passed on, as did those to whom the ancient text was handed on.

So many have gone before us in faith. We feel the weight of their gaze upon us as we struggle to follow their examples. It is this very sense of historical tradition that gives us added strength. Like a child doing their best to make their parents proud, even though their mother and father have passed away. We accept the scrutiny of our predecessors as righteous encouragement, and rededicate ourselves to living lives that will tell all those who meet us that the lineage from which we come has its roots in Christ. Indeed our actions should mark us clearly as belonging to him.

Today we pray once more for the strength to carry the message of love into the world. Our hope is that when we retire this evening we can return the loving gaze of those saints and angels who watch over us with a sense of oneness, having done this day as they would have done in our place.

Pax

[1] The picture is “The Martyrdom of St Agatha” by Giovanni Battista Tiepolo, c. 1756.

[2] S.S. Commemoratio

Wednesday, February 03, 2021

Thursday of the Fourth Week in Ordinary Time

“The Seventy Disciples are Sent out Two by Two”
by James Tissot, 1886-96

Readings for Thursday of the Fourth Week in Ordinary Time ^{^[1]}

Readings from the Jerusalem Bible ^{^[2]}

Readings and Commentary:^{^[3]}

Reading 1: Hebrews 12:18-19, 21-24

Brothers and sisters:
You have not approached that which could be touched
and a blazing fire and gloomy darkness
and storm and a trumpet blast
and a voice speaking words such that those who heard
begged that no message be further addressed to them.
Indeed, so fearful was the spectacle that Moses said,
"I am terrified and trembling."
No, you have approached Mount Zion
and the city of the living God, the heavenly Jerusalem,
and countless angels in festal gathering,
and the assembly of the firstborn enrolled in heaven,
and God the judge of all,
and the spirits of the just made perfect,
and Jesus, the mediator of a new covenant,
and the sprinkled Blood that speaks more eloquently
than that of Abel.

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Commentary on Heb 12:18-19, 21-24

The author, speaking to the Hebrews, launches a final appeal to compare the Covenant of Moses with the New Covenant in Christ. The Mosaic Covenant, argues the author, is based in fear of God while the New Covenant grants direct access to God the heavenly Father. The author points at Moses saying even he was afraid ("Indeed, so fearful was the spectacle that Moses said, 'I am terrified and trembling.'")

In the second section, a comparison is drawn between the Jews waiting at Mount Sinai for Moses and the faithful Christians at the end times gathering at the heavenly throne, the new Jerusalem, with all the angels and saints.

CCC: Heb 12:22-23 2188; Heb 12:23 1021

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Responsorial Psalm: Psalm 48:2-3ab, 3cd-4, 9, 10-11

R. (see 10) O God, we ponder your mercy within your temple.

Great is the LORD and wholly to be praised
in the city of our God.
His holy mountain, fairest of heights,
is the joy of all the earth.
R. O God, we ponder your mercy within your temple.

Mount Zion, "the recesses of the North,"
the city of the great King.
God is with her castles;
renowned is he as a stronghold.
R. O God, we ponder your mercy within your temple.

As we had heard, so have we seen
in the city of the LORD of hosts,
In the city of our God;
God makes it firm forever.
R. O God, we ponder your mercy within your temple.

O God, we ponder your mercy
within your temple.
As your name, O God, so also your praise
reaches to the ends of the earth.
Of justice your right hand is full.
R. O God, we ponder your mercy within your temple.

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Commentary on Ps 48:2-3ab, 3cd-4, 9, 10-11

Psalm 48 is a song of praise to God, exhorting the community to praise the Lord for his gift of salvation. The psalm sings of the glory of the Heavenly Kingdom, the new Jerusalem, and the Lord’s mercy and justice.

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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 from there.
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 disciples 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 that 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 at need.

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 that 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 what good we accomplished today will have been for his greater glory; 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

[1] The picture is “The Seventy Disciples are Sent out Two by Two” by James Tissot, 1886-96.

[2] S.S. Commemoratio

Tuesday, February 02, 2021

Wednesday of the Fourth Week in Ordinary Time

(Optional Memorial for Saint Blaise, Bishop and Martyr)

Proper for the Memorial of St. Blaise

Biographical information about St. Blaise

For the Roman Ritual: Blessing of Throats on the Feast of St. Blaise, go to the Proper of St. Blaise.

(Optional Memorial for Saint Ansgar, Bishop)

Proper for the Memorial of St. Ansgar

Biographical information about St. Ansgar

“Jesus Is Rejected In His Hometown”
from an unknown Illustrator of Jerome Nadal's
'Evangelicae Historiae Imagines', 1593.

Readings for Wednesday of the Fourth Week in Ordinary Time [1]

Readings from the Jerusalem Bible [2]

Readings and Commentary: [3]

Reading 1: Hebrews 12:4-7, 11-15

Brothers and sisters:
In your struggle against sin
you have not yet resisted to the point of shedding blood.
You have also forgotten the exhortation addressed to you as children:
My son, do not disdain the discipline of the Lord
or lose heart when reproved by him;
for whom the Lord loves, he disciplines;
he scourges every son he acknowledges.
Endure your trials as "discipline";
God treats you as his sons.
For what "son" is there whom his father does not discipline?
At the time, all discipline seems a cause not for joy but for pain,
yet later it brings the peaceful fruit of righteousness
to those who are trained by it.

So strengthen your drooping hands and your weak knees.
Make straight paths for your feet,
that what is lame may not be dislocated but healed.

Strive for peace with everyone,
and for that holiness without which no one will see the Lord.
See to it that no one be deprived of the grace of God,
that no bitter root spring up and cause trouble,
through which many may become defiled.

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Commentary on Heb 12:4-7, 11-15

St. Paul encourages the Hebrew Christians to look at the persecution they endure, not as a fall from favor, but rather as a means by which the Lord strengthens them as his adopted children. “This teaching is supported by Proverbs 3:11-12, taken from a long discourse in which a father exhorts his son to acquire true wisdom. In the present passage the father is identified with God and we with the sons whom he is addressing.” [4]

The proverb teaches that divine discipline is inspired by divine love. Without this wisdom, one might mistake the trials of life (such as persecution; Hebrews 10:32-36) for signs of God’s anger hammering down on every fault and failure. On the contrary, God is a wise and caring Father who desires only to make his children better. It is because he loves them too much to overlook their sins and selfishness that he sends difficulties to train them in righteousness and to raise them to spiritual adulthood. In point of fact, the sons of God are being forged in the image of God the Son who ‘learned obedience through what he suffered.’ (5:8) (CCC 2825)" [5] He calls them to remain faithful in the face of these trials so that God’s work may continue in them. The passage ends with encouragement to seek the peace of Christ in all things and with everyone.

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Responsorial Psalm: Psalm 103:1-2, 13-14, 17-18a

R.(see 17) The Lord's kindness is everlasting to those who fear him.

Bless the LORD, O my soul;
and all my being, bless his holy name.
Bless the LORD, O my soul,
and forget not all his benefits.
R. The Lord's kindness is everlasting to those who fear him.

As a father has compassion on his children,
so the LORD has compassion on those who fear him,
For he knows how we are formed;
he remembers that we are dust.
R. The Lord's kindness is everlasting to those who fear him.

But the kindness of the LORD is from eternity
to eternity toward those who fear him,
And his justice toward children's children
among those who keep his covenant.
R. The Lord's kindness is everlasting to those who fear him.

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Commentary on Ps 103:1-2, 13-14, 17-18a

Psalm 103 is a hymn of praise (and thanksgiving). It is a simple and beautiful reaction to God’s goodness. Contemplating human mortality, the psalmist reflects on the brevity of life and the goodness God bestows upon us in his eternal blessing of those who follow him and keep his covenant. It continues the analogy used in Hebrews 12:4-7, 11-15, speaking to us of the loving and compassionate Father. It goes on to emphasize the omnipresence of God and his eternal nature, knowing us from eternity.

CCC: Ps 103 304

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Gospel: Mark 6:1-6

Jesus departed from there and came to his native place, accompanied by his disciples.
When the sabbath came he began to teach in the synagogue,
and many who heard him were astonished.
They said, "Where did this man get all this?
What kind of wisdom has been given him?
What mighty deeds are wrought by his hands!
Is he not the carpenter, the son of Mary,
and the brother of James and Joseph and Judas and Simon?
And are not his sisters here with us?"
And they took offense at him.
Jesus said to them,
"A prophet is not without honor except in his native place
and among his own kin and in his own house."
So he was not able to perform any mighty deed there,
apart from curing a few sick people by laying his hands on them.
He was amazed at their lack of faith.

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Commentary on Mk 6:1-6

This passage is St. Mark’s account of the Lord returning to his home town. As is his custom, he goes to speak in the synagogue and amazes the people he grew up with. The Lord encounters intense skepticism, born out of the fact that the people knew him before he took up his mission. In St. Luke's version (Luke 4:28ff), reference is made to the feeling that Jesus, in assuming the role of the Messiah, had blasphemed. The resulting attempt on his life is omitted in St. Mark's Gospel, but we still see the Lord’s response to their lack of faith. Non-canonical documents of the early Church Fathers (c. 400) refer to the relationships of the brothers and sisters of Jesus. See The History of Joseph the Carpenter.

CCC: Mk 6:3 500; Mk 6:5 699; Mk 6:6 2610

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Reflection:

In this account of Jesus returning home, we understand something about the Lord’s early years, that period between age 12 when he was presented at the temple the second time and his baptism in the Jordan by St. John the Baptist. The last we were told following his first presentation was: “The child grew and became strong, filled with wisdom; and the favor of God was upon him” (Luke 2: 40). That does not tell us much about his interaction with the community in which he grew up. This exchange, however, hints at what the young Jesus must have been like in those years.

When he came to teach in the synagogue that sabbath, we are told that those who heard him were “astonished.” They asked themselves where he had come by the knowledge and wisdom he displayed. In order for them to react this way, we can only assume that as a young man, Jesus was humble and unassuming. He did not presume to instruct his elders or even his peers. He was growing into what he must become, a humble and compassionate man who could weep for those who mourned at the death of his friend Lazarus (John 11: 35).

The people of his community would have certainly seen the young Jesus, unassuming, learning the carpenter’s trade at the side of his foster father, St. Joseph. He would not have stood out among his peers, with the exception that he never seemed to get into mischief. He could not take the lead in these early years, except by example. His ultimate role was to be much, much larger.

Is it any wonder then, that when he came home after his remarkable transformation at the Jordan, after going into the desert and confronting his nemesis, the people who knew him before he assumed his Father’s mission would be amazed and then angered? They were not with him to see the Holy Spirit descending upon him (Luke 3: 22). They were not there when he returned from the desert “in the power of the Spirit” (Luke 4: 14-5). They had not heard or believed the rumors about his teaching and healing.

Now, robed as he was in his Father’s mighty mission, we can feel the Lord’s disappointment as the great lack of faith displayed by those friends with whom he had grown up was shown in their petty attacks on him. Such lack of faith would naturally prevent the full effect of his healing power from being effective with those people. We are told: “he was not able to perform any mighty deed there” (Mark 6:5).

And what message do we take away from this encounter? Do we think our friends and families will be kinder to us as we go through our ongoing conversion? Especially if we are away for a while and come home with great zeal for our faith, we should expect to be received as Christ was; human nature has not changed. Our hope remains in the Lord, and when we do encounter this kind of response, we rejoice as the author of the Letter to the Hebrews encouraged. For the trials we face for our faith are blessings from God our Father. In this case – we know we are doing something right.

Pax

[1] The picture used is “Jesus Is Rejected In His Hometown” from an unknown Illustrator of Jerome Nadal's 'Evangelicae Historiae Imagines', 1593.

[2] S.S. Commemoratio

[4] NAB Footnote for Hebrews 12:18.

Monday, February 01, 2021

Feast of the Presentation of the Lord

Additional Information about the Feast of the Presentation of the Lord [1]

“The Presentation at the Temple”
by Philippe de Champaigne, 1648

Readings for the Feast of the Presentation of the Lord

Readings from the Jerusalem Bible [2]

Readings and Commentary:[3]

Reading 1: Malachi 3:1-4

Thus says the Lord God:
Lo, I am sending my messenger
to prepare the way before me;
And suddenly there will come to the temple
the Lord whom you seek,
And the messenger of the covenant whom you desire.
Yes, he is coming, says the Lord of hosts.
But who will endure the day of his coming?
And who can stand when he appears?
For he is like the refiner’s fire,
or like the fuller’s lye.
He will sit refining and purifying silver,
and he will purify the sons of Levi,
Refining them like gold or like silver
that they may offer due sacrifice to the Lord.
Then the sacrifice of Judah and Jerusalem
will please the Lord,
as in the days of old, as in years gone by.

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Commentary on Mal 3:1-4

In this passage, from the fourth oracle in the Book of the Prophet Malachi ("My Messenger"), the prophet has visions of three personages. The prophet sees God directly intervening in sacred history as he did with the great prophets. In the light of the revealed Messiah, the prophet’s visions are interpreted as representing, first, John the Baptist (“Lo, I am sending my messenger to prepare the way before me”), and then the coming of the Messiah (“And suddenly there will come to the temple the Lord whom you seek”). When these two revelatory events have occurred, the whole Law and Prophets are fulfilled; God's promise of salvation is given.

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Responsorial Psalm: Psalm 24:7, 8, 9, 10

R. (8) Who is this king of glory? It is the Lord!

Lift up, O gates, your lintels;
reach up, you ancient portals,
that the king of glory may come in!
R. Who is this king of glory? It is the Lord!

Who is this king of glory?
The Lord, strong and mighty,
the Lord, mighty in battle.
R. Who is this king of glory? It is the Lord!

Lift up, O gates, your lintels;
reach up, you ancient portals,
that the king of glory may come in!
R. Who is this king of glory? It is the Lord!

Who is this king of glory?
The Lord of hosts; he is the king of glory.
R. Who is this king of glory? It is the Lord!

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Commentary on Ps 24:7, 8, 9, 10

In Psalm 24 we hear a longing for the coming of the Lord to his people. The psalmist gives us the image of the inanimate gates of the new Jerusalem, God’s Heavenly Kingdom, welcoming the Lord of Hosts. For Christians, we have God in the person of Jesus coming into the temple. This second section of the song praises God as the true king of the people who leads them to victory over their foes. The song was sung as part of a liturgical procession recalling the transfer of the Ark of the Covenant to the temple in Jerusalem. Again, for Christians the ark is analogous to the Blessed Virgin, the new ark who carries the savior of the world.

CCC: Ps 24:7-10 559; Ps 24:8-10 269; Ps 24:9-10 2628

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Reading II: Hebrews 2:14-18

Since the children share in blood and flesh,
Jesus likewise shared in them,
that through death he might destroy the one
who has the power of death, that is, the Devil,
and free those who through fear of death
had been subject to slavery all their life.
Surely he did not help angels
but rather the descendants of Abraham;
therefore, he had to become like his brothers and sisters
in every way,
that he might be a merciful and faithful high priest before God
to expiate the sins of the people.
Because he himself was tested through what he suffered,
he is able to help those who are being tested.

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Commentary on Heb 2:14-18

The Letter to the Hebrews presents an apologia on the Lord’s humanity. The author is eloquent in logic as he says: “Surely he did not help angels but rather the descendants of Abraham,” meaning he came as man not as spirit in support of the sons of Abraham. By assuming humanity, the Lord became the perfect vessel in which the sins of all mankind were assumed and contained. As additional proof of Jesus’ humanity, the Lord’s passion is referenced as a source of strength for those who are likewise tested on account of their faith. He came as the sacrificial offering, that through his suffering and death, those he loves may not have to endure the fate reserved for those who live in darkness.

The language used at the beginning of the passage, “blood and flesh,” makes reference to human nature, its weakness and frailty in contrast with the “spirit” and God (see Psalm 78:39, Isaiah 31:3, 2 Chronicles 32:8). From the Fall, mankind has been under the bane of death. Now in the Christian paradox, Christ’s death defeats death and sin (also Romans 8:3).

CCC: Heb 2:14-15 635; Heb 2:14 407, 636; Heb 2:15 1520, 2602; Heb 2:17-18 609

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Gospel: Luke 2:22-40

When the days were completed for their purification
according to the law of Moses,
Mary and Joseph took Jesus up to Jerusalem
to present him to the Lord,
just as it is written in the law of the Lord,
Every male that opens the womb shall be consecrated to the Lord,
and to offer the sacrifice of
a pair of turtledoves or two young pigeons,
in accordance with the dictate in the law of the Lord.

Now there was a man in Jerusalem whose name was Simeon.
This man was righteous and devout,
awaiting the consolation of Israel,
and the Holy Spirit was upon him.
It had been revealed to him by the Holy Spirit
that he should not see death
before he had seen the Christ of the Lord.
He came in the Spirit into the temple;
and when the parents brought in the child Jesus
to perform the custom of the law in regard to him,
he took him into his arms and blessed God, saying:

“Now, Master, you may let your servant go
in peace, according to your word,
for my eyes have seen your salvation,
which you prepared in the sight of all the peoples:
a light for revelation to the Gentiles,
and glory for your people Israel.”

The child’s father and mother were amazed at what was said about him;
and Simeon blessed them and said to Mary his mother,
“Behold, this child is destined
for the fall and rise of many in Israel,
and to be a sign that will be contradicted
Band you yourself a sword will pierce
so that the thoughts of many hearts may be revealed.”
There was also a prophetess, Anna,
the daughter of Phanuel, of the tribe of Asher.
She was advanced in years,
having lived seven years with her husband after her marriage,
and then as a widow until she was eighty-four.
She never left the temple,
but worshiped night and day with fasting and prayer.
And coming forward at that very time,
she gave thanks to God and spoke about the child
to all who were awaiting the redemption of Jerusalem.

When they had fulfilled all the prescriptions
of the law of the Lord,
they returned to Galilee, to their own town of Nazareth.
The child grew and became strong, filled with wisdom;
and the favor of God was upon him.

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Commentary on Lk 2:22-40

St. Luke begins the account of the Lord’s presentation recalling that Mary, the Virgin Mother of God, followed Mosaic Law by observing the rite of purification, which, by tradition, was required of any member of the community who had come in contact with the “mystery,” life and death (the birth of a child or the burial of the dead).

At the temple in Jerusalem, the Holy Family encounters two prophetic figures, Simeon and Anna. Both of these figures proclaim that the Messiah has come in the person of the Lord. We also hear from Simeon an image of the Lord’s passion, and how a sword of sorrow will pierce the Holy Mother’s heart.

Simeon, a man who “was righteous and devout, awaiting the consolation of Israel,” was told by the Holy Spirit that he would not pass away until he had seen the Messiah. Upon seeing the Lord, he declares that this promise has been fulfilled, and then turns to Mary, making the prediction about the nature of Christ’s ministry and the nature of the sorrow she will endure.

CCC: Lk 2:22-39 529, 583; Lk 2:25 711; Lk 2:26-27 695; Lk 2:32 713; Lk 2:34 575, 587; Lk 2:35 149, 618; Lk 2:38 711

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Or: Luke 2:22-32

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Commentary on Lk 2:22-32

In the shorter version of the Gospel, the focus is more on the revelation of the Christ, as opposed to the impact of this revelation on Mary, the Mother of God. St. Luke’s account of Jesus being presented at the temple provides a unique insight into the Holy Family. They are faithful observers of the Law of Moses. “Their purification: syntactically, their must refer to Mary and Joseph, even though the Mosaic law never mentions the purification of the husband. Recognizing the problem, some Western scribes have altered the text to read 'his purification,' understanding the presentation of Jesus in the temple as a form of purification; the Vulgate version has a Latin form that could be either 'his' or 'her.' According to the Mosaic law (Leviticus 12:2-8), the woman who gives birth to a boy is unable for forty days to touch anything sacred or to enter the temple area by reason of her legal impurity.”[2] In addition to this description, we see that Jesus was returned to Nazareth to grow in stature. The passage ends with the Canticle of Simeon, having seen the Christ now being able to go to his final rest fulfilled.

CCC: Lk 2:22-39 529, 583; Lk 2:25 711; Lk 2:26-27 695; Lk 2:32 713

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Reflection:

Jesus should have been only forty days old when Mary and Joseph took him with them to the temple in Jerusalem to fulfill the requirements of the Hebrew Law. However, we also know that Mary and Joseph fled to Egypt to avoid Herod following the Lord’s birth, so the timing may be questionable. (Note: The texts do not explicitly say how long it has been since the Lord’s birth, only that Mary has returned in accordance with the Law.)

This feast has significance for parents, and rightly so, since the Holy Family coming to the temple is a great example, reminding us that the bond of faith is part of what holds a family together. This year we reflect about another tradition that has grown up around this feast, Candlemas. Because this is an ancient tradition not much celebrated today, the reference may be confusing. Before the Vatican II reforms the Church celebrated the day with a procession with candles, and at the end of that procession, the celebrant would bless the candles, hence the name, “Candlemas.” We understand this tradition continues in some of the Eastern Rite churches.

The reason this is mentioned is not to remind anyone that a tradition was lost, but rather that the Church’s theology and understanding of the events revealed in scripture continues to evolve. You see when we celebrated Candlemas, we were focused on the ritual purification of the Virgin Mary. What does that feel like in today’s understanding of Mary’s nature and role within the Church? It may seem as if we missed something important; Mary was without sin, and why should she need purifying? We understand the answer to that question from a historical perspective. It was because she was following the Mosaic Law that required it. But what was more important as a focus of the feast? Was it Mary’s purification or Simeon’s song of joy over the revelation of the Messiah?

The Church is constantly holding up her understanding of events, even ancient events, in the life of the Church to the light of faith. While revelation of the Lord was completed in Holy Scripture, the actions of the Holy Spirit within the life of the community of faith are dynamic and the Church, in her wisdom, keeps a careful eye out for God’s actions through that mechanism. The fingerprints God leaves are visible to the searching eye in the life of the community of faith, and within the lives of its individual members.

Today we pray that the message that Simeon rejoiced over, the incarnation of the Messiah, will become clear to all the hearts of the world and that message will transform the world.

Pax

In other years on this date: Tuesday of the Fourth Week in Ordinary Time

[1] The picture is “The Presentation at the Temple” by Philippe de Champaigne, 1648.

[2] S.S. Commemoratio

Servant of the Word

Friday, February 05, 2021

Memorial of Saint Paul Miki and Companions, Martyrs

Thursday, February 04, 2021

Memorial of Saint Agatha, Virgin and Martyr

Wednesday, February 03, 2021

Thursday of the Fourth Week in Ordinary Time

Tuesday, February 02, 2021

Wednesday of the Fourth Week in Ordinary Time

Monday, February 01, 2021

Feast of the Presentation of the Lord

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