Saturday of the Thirty-second Week in Ordinary Time

Optional Memorial of Saint Albert the Great, Bishop and Doctor of the Church
 
Proper readings for the Memorial of St. Albert the Great
 
Biographical Information about St. Albert the Great  
 
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: #42. The Blessed Virgin Mary, Help of Christians).

“Crossing of the Red Sea”
by Cosimo Rosselli, 1481-82

Readings for Saturday of the Thirty-second Week in Ordinary Time [2]
 
Readings from the Jerusalem Bible [3]
 
Readings and Commentary: [4]
 
Reading 1: Wisdom 18:14-16; 19:6-9
 
When peaceful stillness compassed everything
and the night in its swift course was half spent,
Your all-powerful word, from heaven’s royal throne
bounded, a fierce warrior, into the doomed land,
bearing the sharp sword of your inexorable decree.
And as he alighted, he filled every place with death;
he still reached to heaven, while he stood upon the earth.
 
For all creation, in its several kinds, was being made over anew,
serving its natural laws,
that your children might be preserved unharmed.
The cloud overshadowed their camp;
and out of what had before been water, dry land was seen emerging:
Out of the Red Sea an unimpeded road,
and a grassy plain out of the mighty flood.
Over this crossed the whole nation sheltered by your hand,
after they beheld stupendous wonders.
For they ranged about like horses,
and bounded about like lambs,
praising you, O Lord! their deliverer.
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Commentary on Wis 18:14-16; 19:6-9
 
This selection from the Book of Wisdom speaks first of the bondage and death the Hebrews suffered in Egypt. There is a specific intent in this section (called the fifth diptych) to relate the Egyptian massacre of the infants born to the Hebrews, with the tenth plague in which the first sons of Egypt were killed. The image presented is inspired by Exodus 12:23, Job 4 13-15, and 1 Chronicles 21:15-27.
 
In the second section we hear an account of the exodus through the Red Sea, and of the gratitude of those delivered. Again, Wisdom borrows imagery from Exodus 14:19-20 as the freed peoples passed through the sea unimpeded, awestruck by the power of God.
 
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Responsorial Psalm: Psalm 105:2-3, 36-37, 42-43
 
R. (5a) Remember the marvels the Lord has done!
or:
R. Alleluia.
 
Sing to him, sing his praise,
proclaim all his wondrous deeds.
Glory in his holy name;
rejoice, O hearts that seek the LORD!
R. Remember the marvels the Lord has done!
or:
R. Alleluia.
 
Then he struck every firstborn throughout their land,
the first fruits of all their manhood.
And he led them forth laden with silver and gold,
with not a weakling among their tribes.
R. Remember the marvels the Lord has done!
or:
R. Alleluia.
 
For he remembered his holy word
to his servant Abraham.
And he led forth his people with joy;
with shouts of joy, his chosen ones.
R. Remember the marvels the Lord has done!
or:
R. Alleluia.
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Commentary on Ps 105:2-3, 36-37, 42-43
 
This passage from Psalm 105 focuses on the part of the exodus story that deals with the final plague in Egypt. Praise and gratitude flow from those who have seen God’s great works of salvation.
 
CCC: Ps 105:3 30
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Gospel: Luke 18:1-8
 
Jesus told his disciples a parable
about the necessity for them to pray always without becoming weary.
He said, “There was a judge in a certain town
who neither feared God nor respected any human being.
And a widow in that town used to come to him and say,
‘Render a just decision for me against my adversary.’
For a long time the judge was unwilling, but eventually he thought,
‘While it is true that I neither fear God nor respect any human being,
because this widow keeps bothering me
I shall deliver a just decision for her
lest she finally come and strike me.’”
The Lord said, “Pay attention to what the dishonest judge says.
Will not God then secure the rights of his chosen ones
who call out to him day and night?
Will he be slow to answer them?
I tell you, he will see to it that justice is done for them speedily.
But when the Son of Man comes, will he find faith on earth?”
-------------------------------------------
Commentary on Lk 18:1-8
 
This is the first of two parables on the need for prayer found in St. Luke’s Gospel. In this selection, the Lord tells the disciples of the need for persistent prayer so they do not fall victim to apostasy.  He assures them that God, the just judge, will listen to their prayers, and come speedily to their aid in times of need.
 
“As the widow pleaded for justice, so we should persevere in faith and tirelessly petition God for our needs (Romans 12:12; 1 Thessalonians 5:17)” In v.6, “His [the unrighteous judge’s] indifference to the widow’s distress was a violation of justice (Deuteronomy 27:19).  The parable’s outcome is thus a mere shadow of God’s concern for us.  If an unjust and callous judge will vindicate a persevering widow, the Father will much more come to the aid of his prayerful children (Sirach 35:12-17).” [5]
 
The question at the end of the parable (“But when the Son of Man comes, will he find faith on earth?”) completes a thought in Luke 17:37, which relates the relationship of the faithful to God at the final judgment.
 
CCC: Lk 18:1-8 2573, 2613; Lk 18:1 2098; Lk 18:8 675
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Reflection:
 
The parable from St. Luke’s Gospel on the need for the disciples to pray constantly has a “folksy” ring to it. It demonstrates a relationship to God that is at once very personal and at the same time respectful. The dishonest judge from the parable would have rendered a judgment in favor of the widow had she been able to bribe him. As the story goes, he renders that judgment because of her persistence. Jesus uses this story as a contrast rather than an example of the effect our constant prayers have on the “Just Judge.” The dishonest judge delayed in rendering judgment. Jesus tells the disciples that the Father will act quickly to answer the prayers of his children.
 
We think the analogy of the mother of an adolescent child probably shows us the relationship Jesus has in mind. The youngster sees things in black and white terms and feels that fairness is their right. So, when they have what they perceive is a “need,” they go quickly to their mother. (Or to their father, but for the sake of this analogy we will use the mother – it’s more realistic. When the child reaches adulthood and they need really big favors – then they go to dad.) The child wants/expects their request to be acted upon quickly; it is after all a dire need. At that age all needs are dire. The mother, in her wisdom sees the bigger picture and understands that perhaps, the excruciating need their child has expressed for say, an iPod or a new phone, might not be quite as life-changing as other needs. Yet when that same child is truly in need of help, their mother will move heaven and earth, at the speed of light if she can, to see the that the child is protected from harm.
 
God sees and hears our prayers in the same way. Some prayers God sees as beyond the scope of his direct involvement, others he sees as unrealistic or absurd. And still other prayers he sees already answered although we may not see or understand how that is possible. An example of that “already answered prayer” is the dying person’s prayer: “Please don’t let me die.” God has already answered that prayer, but not in the way the person requests. God has opened the door to eternal life. All that is necessary is to accept God’s offer.
 
The important conclusion we must draw from the Gospel is that, in praying to God for our wants and needs, we must be willing to accept that we may not understand how God’s answer will come, or when it will come.  The really important message is that we must stay in touch with the Lord.  Communication with him in prayer is our lifeline.
 
Pax

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[1] General Norms for the Liturgical Year and the Calendar Miscellaneous Notes no. 5.
[2] The picture is “Crossing of the Red Sea” by Cosimo Rosselli, 1481-82.
[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] Ignatius Catholic Study Bible, New Testament (Ignatius Press, San Francisco, CA. © 2010),140.

Friday of the Thirty-second Week in Ordinary Time

“The Animals Entering Noah' Ark”
by Jacopo Bassano c. 1570

Reading for Friday of the Thirty-second Week in Ordinary Time [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary: [3]
 
Reading 1: Wisdom 13:1-9
 
All men were by nature foolish who were in ignorance of God,
and who from the good things seen did not succeed in knowing him who is,
and from studying the works did not discern the artisan;
But either fire, or wind, or the swift air,
or the circuit of the stars, or the mighty water,
or the luminaries of heaven, the governors of the world, they considered gods.
Now if out of joy in their beauty they thought them gods,
let them know how far more excellent is the Lord than these;
for the original source of beauty fashioned them.
Or if they were struck by their might and energy,
let them from these things realize how much more powerful is he who made them.
For from the greatness and the beauty of created things
their original author, by analogy, is seen.
But yet, for these the blame is less;
For they indeed have gone astray perhaps,
though they seek God and wish to find him.
For they search busily among his works,
but are distracted by what they see, because the things seen are fair.
But again, not even these are pardonable.
For if they so far succeeded in knowledge
that they could speculate about the world,
how did they not more quickly find its Lord?
-------------------------------------------
Commentary on Wis 13:1-9
 
In this selection, the author of the Book of Wisdom builds logic for an apologia for the one true God. He starts by saying the foolish (pagans) did not know there was an artist, even though they studied the art left behind. He then goes into detail saying that those who worship inanimate objects (fire, wind, stars, water) and call them beautiful, have missed the true wonder of the creator himself. Those who worship these things, in essence, cannot see the forest but instead see a single tree.
 
CCC: Wis 13:1-15, 19 2112; Wis 13:1-9 32, 216; Wis 13:1 1147; Wis 13:3 2129, 2500; Wis 13:5 41, 2500
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Responsorial Psalm: Psalm 19:2-3, 4-5ab
 
R. (2a) The heavens proclaim the glory of God.
 
The heavens declare the glory of God,
and the firmament proclaims his handiwork.
Day pours out the word to day,
and night to night imparts knowledge.
R. The heavens proclaim the glory of God.
 
Not a word nor a discourse
whose voice is not heard;
Through all the earth their voice resounds,
and to the ends of the world, their message.
R. The heavens proclaim the glory of God.
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Commentary on Ps 19:2-3, 4-5ab
 
Psalm 19 is a hymn of praise. In these opening strophes, the psalmist rejoices in God’s visible hand, revealed in all creation. It is the first of two themes expressed in the psalm (the other is in praise of the Law of Moses). While no word of God announces his presence, his glory is revealed in the creation of all things.
 
CCC: Ps 19:2-5 299; Ps 19:2 326
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Gospel: Luke 17:26-37
 
Jesus said to his disciples:
“As it was in the days of Noah,
so it will be in the days of the Son of Man;
they were eating and drinking,
marrying and giving in marriage up to the day
that Noah entered the ark,
and the flood came and destroyed them all.
Similarly, as it was in the days of Lot:
they were eating, drinking, buying,
selling, planting, building;
on the day when Lot left Sodom,
fire and brimstone rained from the sky to destroy them all.
So it will be on the day the Son of Man is revealed.
On that day, someone who is on the housetop
and whose belongings are in the house
must not go down to get them,
and likewise one in the field
must not return to what was left behind.
Remember the wife of Lot.
Whoever seeks to preserve his life will lose it,
but whoever loses it will save it.
I tell you, on that night there will be two people in one bed;
one will be taken, the other left.
And there will be two women grinding meal together;
one will be taken, the other left.”
They said to him in reply, “Where, Lord?”
He said to them, “Where the body is,
there also the vultures will gather.”
-------------------------------------------
Commentary on Lk 17:26-37
 
In this section of his discourse, Jesus speaks of the Eschaton (the end times). Relating the coming of the Son of Man (the Parousia) to the purges of evil and disbelief of the Great Flood (Genesis 6:5-8, 7:6-24) and the destruction of Sodom and Gomorrah (Genesis 18:16-19:28), he tells his disciples that, in that time, the things of this world (including the physical body) do not matter. Using the example of Lot’s wife (cf. Genesis 19:26), he explains that any attempt to preserve physical reality will be disastrous. It is only important that one believes and has faith in Christ, for the soul is eternal, and the body must die. (“Where the body is, there also the vultures will gather.”)
 
CCC: Lk 17:19-31 2463; Lk 17:33 1889
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Reflection:
 
“All men were by nature foolish who were in ignorance of God, and who from the good things seen did not succeed in knowing him who is, and from studying the works did not discern the artisan.”
 
There has been a great deal of debate going on that relates to three different views of the creation of the universe and all contained in it.  The three views include: 1.) The biblical Creationist view that proposes that God created everything in six twenty-four-hour days; 2.) The Organic Evolutionist view based upon the Neo-Darwinian premise that all life evolved naturally with no evidence of a deity; 3.) Intelligent Design which attempted to synthesize the two, saying that there is evidence in creation that there was outside influence of a creative hand – a designer.  Some Catholics might be surprised to learn that the Church’s view is most closely aligned to the Intelligent Design theory of creation. (See What We Believe – Intelligent Design vs. Evolution.)
 
Pope John Paul II spoke to this issue in a series of audiences in 1986 saying in part “the theory of natural evolution, understood in a sense that does not exclude divine causality, is not in principle opposed to the truth about creation . . . as presented in the Book of Genesis . . . It must, however, be added that this hypothesis proposes only a probability, not a scientific certainty . . . [But] it is possible that the human body, following the order impressed by the Creator on the energies of life, could have been gradually prepared in the forms of antecedent living beings.”
 
The teaching of the Church has continued with Pope Benedict XVI reaffirming this view in his address to the clergy in 2007.
 
“[H]e expressed impatience with the false polarities of 'creationism' and 'evolutionism.' The doctrine of creation and the theory of evolution, he said, are not 'mutually exclusive alternatives.' The world need not be divided between fideists who cram scientific data into a Biblical template never meant to receive them and materialists who think that soothing phrases like 'random fluctuation in the quantum void' dispense with the need for a Creator.”[4]
 
There are two reasons for considering these various positions.  First, to find awe in a Creator who presented us with such a wondrous creation as the Book of Wisdom clearly states.  Who indeed can look at the wonder of creation and think that what transpired in creation “statistically eliminated the possibility of the existence of God,” as stated by notable atheists who present their beliefs as science?  We also recognize, ironically through Sacred Scripture, that we must not reduce our awe in God’s creation by attempting to place God in a box with human language and concepts.  Yes. Genesis records (twice) that God created all that is in six days: but whose days?  We need only look at Psalm 90 which says “Before the mountains were born, the earth and the world brought forth, from eternity to eternity you are God. A thousand years in your eyes are merely a yesterday,” (Psalm 90:2).
 
It is therefore rather surprising in the face of both scientific and biblical evidence that there are Catholics (and many other Christians) who cling stubbornly to the creationist views, rejecting scientific evidence completely.  We must open our hearts to the Holy Spirit, recognizing that we may never know the will of God completely, nor the means with which it is implemented.  We must also accept God’s gift of curiosity and intellect that allows us to, in a small way, understand the marvels he has created more deeply.
 
Today our prayer is for ourselves that we may focus most intensely on the important elements of our being – our life in the Spirit.  Through our inward meditation may we find the peace of Christ and be prepared to meet him when he comes again.
 
Pax
 

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[1] S.S. Commemoratio
[2] The picture is “The Animals Entering Noah' Ark” by Jacopo Bassano c. 1570.
[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] The Catholic Thing “Are Catholics Creationists” by George Sim Johnston, November 9, 2009.

Memorial of Saint Frances Xavier Cabrini, Virgin (USA)

Readings may be taken from the Common of Virgins #731-736, or from the Common of Holy Men and Women for Religious #737-742
 
Readings and reflection by the author
 
Biographical information about St. Frances Xavier Cabrini

“Saint Frances Xavier Cabrini”
photographer and date are unknown

 
Readings for Thursday of the Thirty-second Week in Ordinary Time [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary: [3]
 
Reading 1: Wisdom 7:22b-8:1
 
In Wisdom is a spirit
intelligent, holy, unique,
Manifold, subtle, agile,
clear, unstained, certain,
Not baneful, loving the good, keen,
unhampered, beneficent, kindly,
Firm, secure, tranquil,
all-powerful, all-seeing,
And pervading all spirits,
though they be intelligent, pure and very subtle.
For Wisdom is mobile beyond all motion,
and she penetrates and pervades all things by reason of her purity.
For she is an aura of the might of God
and a pure effusion of the glory of the Almighty;
therefore nought that is sullied enters into her.
For she is the refulgence of eternal light,
the spotless mirror of the power of God,
the image of his goodness.
And she, who is one, can do all things,
and renews everything while herself perduring;
And passing into holy souls from age to age,
she produces friends of God and prophets.
For there is nought God loves, be it not one who dwells with Wisdom.
For she is fairer than the sun
and surpasses every constellation of the stars.
Compared to light, she takes precedence;
for that, indeed, night supplants,
but wickedness prevails not over Wisdom.
 
Indeed, she reaches from end to end mightily
and governs all things well.
-------------------------------------------
Commentary on Wis 7:22b-8:1
 
This passage from the Book of Wisdom describes wisdom, the spirit of God that guides the faithful. The author captures the character of this spirit with adjectives that only serve to show us the limits of language, trying to describe what is beyond human understanding. It does, however, give us an understanding of the omnipresent spirit of God in all things.
 
Because it is placed with much older wisdom material (i.e., Psalms and Proverbs), the development of human understanding of God’s revelation is somewhat obscured. We see clearly in this passage the evolution of divine inspiration concerning the merciful character of our Heavenly Father. This description, borrowing heavily from Greek philosophical language, and written only 50 years before Christ, provides us with a more comprehensive understanding of God’s will and merciful nature than that of Sacred Scripture written much earlier.
 
CCC: Wis 7:25-26 2500; Wis 7:29-30 2500; Wis 8:1 302
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Responsorial Psalm: Psalm 119:89, 90, 91, 130, 135, 175
 
R. (89a) Your word is for ever, O Lord.
 
Your word, O LORD, endures forever;
it is firm as the heavens.
R. Your word is for ever, O Lord.
 
Through all generations your truth endures;
you have established the earth, and it stands firm.
R. Your word is for ever, O Lord.
 
According to your ordinances they still stand firm:
all things serve you.
R. Your word is for ever, O Lord.
 
The revelation of your words sheds light,
 giving understanding to the simple.
R. Your word is for ever, O Lord.
 
Let your countenance shine upon your servant,
and teach me your statutes.
R. Your word is for ever, O Lord.
 
Let my soul live to praise you,
and may your ordinances help me.
R. Your word is for ever, O Lord.
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Commentary on Ps 119:89, 90, 91, 130, 135, 175
 
Placed within the body of the Psalter, Psalm 119 invites the singer to meditate upon the joys of following God’s law. It prepares the singer for the psalms that follow. Psalms 120-124 are called the “Songs of Ascents,” they are the psalms sung as pilgrims approach their goal – the temple of the Lord. Psalm 119 prepares them for the joy of their arrival.
 
The words in the Book of Wisdom described the spirit contained in it, and the psalm now describes the Word of God, everlasting in Heaven. The indelible and eternal character of God’s creation is proclaimed in this song of praise to God’s law.
 
CCC: Ps 119:90 2465
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Gospel: Luke 17:20-25
 
Asked by the Pharisees when the Kingdom of God would come,
Jesus said in reply,
“The coming of the Kingdom of God cannot be observed,
and no one will announce, ‘Look, here it is,’ or, ‘There it is.’
For behold, the Kingdom of God is among you.”
 
Then he said to his disciples,
“The days will come when you will long to see
one of the days of the Son of Man, but you will not see it.
There will be those who will say to you,
‘Look, there he is,’ or ‘Look, here he is.’
Do not go off, do not run in pursuit.
For just as lightning flashes
and lights up the sky from one side to the other,
so will the Son of Man be in his day.
But first he must suffer greatly and be rejected by this generation.”
-------------------------------------------
Commentary on Lk 17:20-25
 
In this selection from St. Luke’s Gospel, the Pharisees ask Jesus to tell them when the kingdom of God will come. Throughout Luke, Jesus has been denying that the messianic age will come simply by following Mosaic Law and the Prophets (even the greatest of them – John the Baptist).[4] He is now confronted with the question: “Where is the Kingdom of God?” He answers that it is already among them (referring to his own ministry and the effect it has on his followers).
 
Jesus’ description of the “coming days” is also a reference to the coming destruction of Jerusalem.”(1) Many of the sayings collected here appear in the Olivet Discourse, where they more explicitly refer to the doom that awaits the city and the temple (Matthew 24-25; Mark 13). (2) Mention of the days of the Son of man (17:22) is echoed later in Luke when reference is made to the ‘days’ when foreign armies will besiege the city (Luke 19:43) and the ‘days’ when the temple will be devastated (Luke 21:6).”[5]
 
To his disciples, Jesus makes it clear that his coming passion will cause them to flee, and that doubt will assail them. He reassures them of his eternal presence as he tells them that, once he has gone from them, he will not be coming back, but at the same time he will always be with them (“just as lightning flashes and lights up the sky from one side to the other, so will the Son of Man be in his day”).
 
CCC: Lk 17:19-31 2463
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Reflection:
 
Today Scripture begs us to unzip the bag of skin we live in and look inside.  The reading from the Book of Wisdom describes the spirit of the wisdom of God, how when it is taken up by those who believe, it becomes a force within us that guides and heals; it infuses us with holiness itself.
 
The Lord says the same thing in St. Luke’s Gospel.  He is asked by the Pharisees when the kingdom of God (which he proclaims unceasingly) will come.  We can almost see the expression on his face when he hears this question.  It would be one of amused surprise and he answers: “’The coming of the kingdom of God cannot be observed, and no one will announce, 'Look, here it is,' or, 'There it is.' For behold, the kingdom of God is among you.’”
 
They don’t understand, of course, unless they are among those who already believe that Jesus is the Messiah, the Son of God.  Then they would see.  The kingdom of God flows into them from the Word of God incarnate before them.  His disciples must “kind of get it.”  But he takes them aside and gives them a little better explanation because, while they may understand that Jesus “is” the kingdom of God, they need to understand that it is not just his physical presence but something more.
 
He explains that once he is physically taken up, the “Kingdom of God” must flash to every part of God’s creation: “just as lightning flashes and lights up the sky from one side to the other, so will the Son of Man be in his day. “
 
So that lightning flash has happened, and the Lord seared his presence in our hearts as the Holy Spirit entered us in baptism.  We refresh it with the sacraments to keep the grace (that indwelling connectedness, our share of God’s life) strong within us.  And today we look inside and thank God for that gift that gives us strength to face all things and endure all obstacles.
 
Pax

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[1] The picture is “Saint Frances Xavier Cabrini” photographer 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] Jerome Biblical Commentary (Prentice Hall, Inc., © 1968), 44:125, p.150.
[5] Ignatius Catholic Study Bible, New Testament (Ignatius Press, San Francisco, CA. © 2010),140.

Memorial of Saint Josaphat, Bishop and Martyr

Proper readings for the Memorial of St. Josaphat

 
Biographical Information about St. Josaphat

“Saint Josaphat”
artist and date are unknown

 
Readings for Wednesday of the Thirty-second Week in Ordinary Time [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary: [3]
 
Reading 1: Wisdom 6:1-11
 
Hear, O kings, and understand;
learn, you magistrates of the earth’s expanse!
Hearken, you who are in power over the multitude
and lord it over throngs of peoples!
Because authority was given you by the Lord
and sovereignty by the Most High,
who shall probe your works and scrutinize your counsels.
Because, though you were ministers of his kingdom, you judged not rightly,
and did not keep the law,
nor walk according to the will of God,
Terribly and swiftly shall he come against you,
because judgment is stern for the exalted–
For the lowly may be pardoned out of mercy
but the mighty shall be mightily put to the test.
For the Lord of all shows no partiality,
nor does he fear greatness,
Because he himself made the great as well as the small,
and he provides for all alike;
but for those in power a rigorous scrutiny impends.
To you, therefore, O princes, are my words addressed
that you may learn wisdom and that you may not sin.
For those who keep the holy precepts hallowed shall be found holy,
and those learned in them will have ready a response.
Desire therefore my words;
long for them and you shall be instructed.
-------------------------------------------
Commentary on Wis 6:1-11
 
The author of the Book of Wisdom instructs the rulers of the day, secular and religious. He tells them that God, who is more powerful than they can imagine, requires them to rule justly and to be compassionate in their rule, especially to the poor.  He warns that if they are not, judgment against them will be harsh.
 
“In line with centuries of Christian tradition, several modern popes have turned to this passage to reaffirm that God is the source of human power and the One to whom civil rulers stand accountable for their exercise of authority over others (Leo XIII, Diuturnum 9, Pius XII, Mystici Corporis 105, John XXIII, Pacem in Terris 83).” [4]
 
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Responsorial Psalm: Psalm 82:3-4, 6-7
 
R. (8a) Rise up, O God, bring judgment to the earth.
 
Defend the lowly and the fatherless;
render justice to the afflicted and the destitute.
Rescue the lowly and the poor;
from the hand of the wicked deliver them.
R. Rise up, O God, bring judgment to the earth.
 
I said: “You are gods,
all of you sons of the Most High;
yet like men you shall die,
and fall like any prince.”
R. Rise up, O God, bring judgment to the earth.
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Commentary on Ps 82:3-4, 6-7
 
Echoing the instruction from Wisdom 6:1-11 to show compassion to the poor, Psalm 82 places the same warning on the leadership. There is a stern warning that God’s judgment will be leveled against those who abuse their power.
 
CCC: Ps 82:6 441
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Gospel Luke 17:11-19
 
As Jesus continued his journey to Jerusalem,
he traveled through Samaria and Galilee.
As he was entering a village, ten lepers met him.
They stood at a distance from him and raised their voice, saying,
“Jesus, Master! Have pity on us!”
And when he saw them, he said,
“Go show yourselves to the priests.”
As they were going they were cleansed.
And one of them, realizing he had been healed,
returned, glorifying God in a loud voice;
and he fell at the feet of Jesus and thanked him.
He was a Samaritan.
Jesus said in reply,
“Ten were cleansed, were they not?
Where are the other nine?
Has none but this foreigner returned to give thanks to God?”
Then he said to him, “Stand up and go;
your faith has saved you.”
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Commentary on Lk 17:11-19
 
The story of the Samaritan leper, found only in St. Luke’s Gospel, reiterates Jesus’ ability to remove sins. Here the Lord cures ten lepers, outcasts, who are viewed by the community as being under God’s punishment. The Gospel is an indictment of the Hebrews who did not recognize Jesus as the Messiah. Jesus’ comment: “Has none but this foreigner returned to give thanks to God?” is a clear indication that this lack of faith will have consequences. This is especially true when he follows this statement with: “Stand up and go; your faith has saved you.” This would seem to imply that those who refuse to accept Jesus’ status as the Christ would not receive God's salvation.
 
“This incident recounting the thankfulness of the cleansed Samaritan leper is narrated only in Luke's gospel and provides an instance of Jesus holding up a non-Jew as an example to his Jewish contemporaries (cf. Luke 10:33 where a similar purpose is achieved in the story of the good Samaritan). Moreover, it is the faith in Jesus manifested by the foreigner that has brought him salvation (Luke 17:19; cf. the similar relationship between faith and salvation in Luke 7:50; 8:48, 50).” [5]
 
CCC: Lk 17:14 586; Lk 17:19-31 2463
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Reflection:
 
Have you ever wondered about the one leper who returned to Jesus to thank him for curing his illness?  What makes his return remarkable is that he was not Hebrew and therefore may not have been under the same rules as the other nine that made them outcast. Hebrews were not even able to come close to those who loved them.  The favor the Lord did for the tenth leper, while equal to the others in the physical sense, was not nearly as beneficial in the social arena.  Yet he came back.
 
We wonder what brought him.  Was it Jesus’ compassion; was it that he recognized something in the Lord that drew him?  Where did he go once he left, having been blessed with faith?  We note the words of Jesus: “Stand up and go; your faith has saved you.”  This one realized the magnitude of God’s love.  He came back praising God!  He knew- do you see- he knew that Jesus was of God. 
 
The Jews who left thought only that they were free of the awful disease and could return to normal lives.  They were anxious to get to their priest so they could be certified as fit to return to the community and take up their lives again.  They completely overlooked the more important aspect of what had taken place.  They had been healed by God, freed from their condition, but all they wanted was to get back to what they had been doing.
 
Before we condemn them too harshly, we should take an inward look.  Are we not just like them?  Don’t we frequently receive the sacramental grace that is Christ’s presence in our lives, the healing of our souls, our bodies, our brokenness, and rush off to continue our lives?  What the Gospel calls us to do is recognize and be grateful for the really important work Christ accomplishes in us.  We are called to give thanks to God, like the tenth leper, for the grace God gives us.
 
Our prayer today is that we become like the tenth leper: full of awe and thanks to God, and that we never take the Lord for granted or lose sight of what is truly important in our lives.
 
Pax

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[1] The picture is “Saint Josaphat” 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 re-publication is not authorized by USCCB and is for private use only.
[4] Ignatius Catholic Study Bible, Wisdom and Sirach (Ignatius Press, San Francisco, CA. © 2020), 24
[5] NAB footnote for Lk 17: 11-19.