Saturday of the Thirty-first Week in Ordinary Time

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:# 20. Holy Mary, the New Eve or #28.The Immaculate Heart of the Blessed Virgin Mary)

“The Worship of Mammon”
by Evelyn de Morgan, c. 1900

 
Readings for Saturday of the Thirty-first Week in Ordinary Time [2]
 
Readings from the Jerusalem Bible [3]
 
Readings and Commentary: [4]
 
Reading 1: Romans 16:3-9, 16, 22-27
 
Brothers and sisters:
Greet Prisca and Aquila, my co-workers in Christ Jesus,
who risked their necks for my life,
to whom not only I am grateful but also all the churches of the Gentiles;
greet also the Church at their house.
Greet my beloved Epaenetus,
who was the firstfruits in Asia for Christ.
Greet Mary, who has worked hard for you.
Greet Andronicus and Junia,
my relatives and my fellow prisoners;
they are prominent among the Apostles
and they were in Christ before me.
Greet Ampliatus, my beloved in the Lord.
Greet Urbanus, our co-worker in Christ,
and my beloved Stachys.
Greet one another with a holy kiss.
All the churches of Christ greet you.
 
I, Tertius, the writer of this letter, greet you in the Lord.
Gaius, who is host to me and to the whole Church, greets you.
Erastus, the city treasurer,
and our brother Quartus greet you.
 
Now to him who can strengthen you,
according to my Gospel and the proclamation of Jesus Christ,
according to the revelation of the mystery kept secret for long ages
but now manifested through the prophetic writings and,
according to the command of the eternal God,
made known to all nations to bring about the obedience of faith,
to the only wise God, through Jesus Christ
be glory forever and ever. Amen.
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Commentary on Rom 16:3-9, 16, 22-27
 
This selection from the last chapter of St. Paul’s Letter to the Romans is part of what is known as “Letter of Recommendations to Phoebe.” It was probably sent to the church in Ephesus as opposed to Rome. In it the writer extols the virtue of members of the community by name, commending them for their work on behalf of the community. In verse 22: “Tertius, the writer of this letter” is St. Paul’s scribe.
 
The selection concludes with a doxology or short hymn to the Lord that concludes the letter (both the selection and the whole letter to the Romans) in praise of Christ Jesus.
 
CCC: Rom 16:25-27 2641; Rom 16:26 143, 1204, 2087
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Responsorial Psalm: Psalm 145:2-3, 4-5, 10-11
 
R. (1b) I will praise your name for ever, Lord.
 
Every day will I bless you,
and I will praise your name forever and ever.
Great is the LORD and highly to be praised;
his greatness is unsearchable.
R. I will praise your name for ever, Lord.
 
Generation after generation praises your works
and proclaims your might.
They speak of the splendor of your glorious majesty
and tell of your wondrous works.
R. I will praise your name for ever, Lord.
 
Let all your works give you thanks, O LORD,
and let your faithful ones bless you.
Let them discourse of the glory of your Kingdom
and speak of your might.
R. I will praise your name for ever, Lord.
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Commentary on Ps 145:2-3, 4-5, 10-11
 
Psalm 145 is a hymn of praise. This singer in these strophes pours out his heart to God whose greatness is unknowable, and who, through his creation, has demonstrated majesty beyond any human undertaking.
 
CCC: Ps 145:3 300
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Gospel: Luke 16:9-15
 
Jesus said to his disciples:
“I tell you, make friends for yourselves with dishonest wealth,
so that when it fails, you will be welcomed into eternal dwellings.
The person who is trustworthy in very small matters
is also trustworthy in great ones;
and the person who is dishonest in very small matters
is also dishonest in great ones.
If, therefore, you are not trustworthy with dishonest wealth,
who will trust you with true wealth?
If you are not trustworthy with what belongs to another,
who will give you what is yours?
No servant can serve two masters.
He will either hate one and love the other,
or be devoted to one and despise the other.
You cannot serve God and mammon.”
 
The Pharisees, who loved money,
heard all these things and sneered at him.
And he said to them,
“You justify yourselves in the sight of others,
but God knows your hearts;
for what is of human esteem is an abomination in the sight of God.”
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Commentary on Lk 16:9-15
 
This passage contains the conclusions or morals of the parable of the dishonest steward. “Dishonest wealth: literally, ‘mammon of iniquity.’ Mammon is the Greek transliteration of a Hebrew or Aramaic word that is usually explained as meaning ‘that in which one trusts.’ The characterization of this wealth as dishonest expresses a tendency of wealth to lead one to dishonesty. Eternal dwellings: or ‘eternal tents,’ i.e., heaven as opposed to the teachings.” [5]
 
The lessons taught to the disciples in the second and third moralizations of that story are, first the need to be faithful in positions of responsibility, and then the inability of a person to serve two masters. “'Abomination': the original Greek word means worship of idols, and, by derivation, the horror this provoked in a true worshiper of God. So the expression conveys God's disgust with the attitude of the Pharisees who, by wanting to be exalted, are putting themselves, like idols, in the place of God.” [6]
 
CCC: Lk 16:13 2424
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Reflection:
 
The story in the parable of the dishonest steward, for which today’s Gospel was the conclusion, demonstrates that caution must be exercised when dealing with those in the secular world, especially in matters of material wealth. (The implication is that we should not have to worry about shrewd dealings and duplicity when dealing within the community of faith.)
 
A second lesson conveyed by the parable is that trust is a matter of character (and should be the hallmark of Christian character). If a person is trustworthy, they may be trusted in large or small matters; temptation will not dissuade them from their honest and faithful trust. If, on the other hand, a person is not trustworthy even small trusts will be violated.
 
A final lesson summarizes our understanding of this passage today. One may not serve two masters, God and wealth. If our prize is eternal life, then our eyes must be fixed firmly on God. Yes, we use the gifts he has given us to make our way in the world. We also make sure that our brothers and sisters are helped along the way. But our efforts are for God’s glory not for the sake of accumulating wealth. Wealth is its own prize and the rewards end with this life. We are warned about this numerous times in the Gospels.
 
That final lesson, we cannot serve two masters, is often difficult for those of us who live in the secular world.  We need to make a living to support ourselves and our families, and frequently the demands of the workplace can challenge and stain the Christian ideal: the goal that all we do must be done for God’s greater glory. 
 
There is an even more treacherous temptation as a result of the pressure to provide well for the family.  Not only can we become so focused on material success, but we are also tempted to cut corners so we can complete our assigned tasks more quickly, or find alternate, less honest ways of bringing financial security.
 
Sometimes the hardest thing we do as disciples is take the time to do our jobs well, even at the expense of time we know we should be spending on pursuits that would build us up spiritually or be better for our family relationships.
 
We have a good reminder of a very practical aspect of Christian values today. Let us pray that our efforts reveal God’s glory, and our own wealth help those in need. Let us remember that in all things we are children of the light and greed has no place with us.
 
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 is “The Worship of Mammon” by Evelyn de Morgan, c. 1900.
[3] S.S. Commemoratio
[4] The readings are taken from the New American Bible except for the Psalm and its response which were developed by the International Committee for English in Liturgy (ICEL). This republication is not authorized by USCCB and is for private use only.
[5] NAB footnote on Luke 16:9.
[6] The Navarre Bible, Gospel and Acts (Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland Copyright © 2008), 457.

Friday of the Thirty-first Week in Ordinary Time

“Mammon”
by George Fredrick Watts, 1884-85

Readings for Friday of the Thirty-first Week in Ordinary Time [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary: [3]
 
Reading 1: Romans 15:14-21
 
I myself am convinced about you, my brothers and sisters,
that you yourselves are full of goodness,
filled with all knowledge, and able to admonish one another.
But I have written to you rather boldly in some respects to remind you,
because of the grace given me by God
to be a minister of Christ Jesus to the Gentiles
in performing the priestly service of the Gospel of God,
so that the offering up of the Gentiles may be acceptable,
sanctified by the Holy Spirit.
In Christ Jesus, then, I have reason to boast in what pertains to God.
For I will not dare to speak of anything
except what Christ has accomplished through me
to lead the Gentiles to obedience by word and deed,
by the power of signs and wonders,
by the power of the Spirit of God,
so that from Jerusalem all the way around to Illyricum
I have finished preaching the Gospel of Christ.
Thus I aspire to proclaim the Gospel
not where Christ has already been named,
so that I do not build on another’s foundation,
but as it is written:
 
Those who have never been told of him shall see,
and those who have never heard of him shall understand.
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Commentary on Rom 15:14-21
 
This passage begins the conclusion to St. Paul’s Letter to the Romans. He starts by reiterating his faith in the members of the community, that they have faithfully received the Gospel he preaches and are able to apply it to one another appropriately. He continues by establishing his own Christ-given authority to bring the Gentiles to faith in the Lord, into full communion with the whole of the faithful.  St. Paul also states once more that what he has taught to the Gentiles he has received from Christ, and the same message has been proclaimed throughout his travels.
 
He concludes the selection by quoting Isaiah 52:15 which “concerns the Servant of the Lord. According to Isaiah, the Servant is first of all Israel, which was to bring the knowledge of Yahweh to the nations. In Romans 9-11 Paul showed how Israel failed in this mission. Therefore, he himself undertakes almost singlehandedly Israel's responsibility as the Servant and moves as quickly as possible with the gospel through the Roman Empire.” [4]
 
CCC: Rom 12-15 1454, 1971; Rom 15:16 1070; Rom 15:19 693
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Responsorial Psalm: Psalm 98:1, 2-3ab, 3cd-4
 
R. (see 2b) The Lord has revealed to the nations his saving power.
 
Sing to the LORD a new song,
for he has done wondrous deeds;
His right hand has won victory for him,
his holy arm.
R. The Lord has revealed to the nations his saving power.
 
The LORD has made his salvation known:
in the sight of the nations he has revealed his justice.
He has remembered his kindness and his faithfulness
toward the house of Israel.
R. The Lord has revealed to the nations his saving power.
 
All the ends of the earth have seen
the salvation by our God.
Sing joyfully to the LORD, all you lands;
break into song; sing praise.
R. The Lord has revealed to the nations his saving power.
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Commentary on Ps 98:1, 2-3ab, 3cd-4
 
Psalm 98 is a song of praise and thanksgiving. We see, in this selection, how God is praised for the strength he lends his people, and the salvation he brings to those who are faithful. It is also a song of victory that is attributed to the Lord, and one of awe for the deeds he has done on behalf of his people. We can relate the victory to the unblemished creation of the Blessed Mother.
 
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Gospel: Luke 16:1-8
 
Jesus said to his disciples, “A rich man had a steward
who was reported to him for squandering his property.
He summoned him and said,
‘What is this I hear about you?
Prepare a full account of your stewardship,
because you can no longer be my steward.’
The steward said to himself, ‘What shall I do,
now that my master is taking the position of steward away from me?
I am not strong enough to dig and I am ashamed to beg.
I know what I shall do so that,
when I am removed from the stewardship,
they may welcome me into their homes.’
He called in his master’s debtors one by one.
To the first he said, ‘How much do you owe my master?’
He replied, ‘One hundred measures of olive oil.’
He said to him, ‘Here is your promissory note.
Sit down and quickly write one for fifty.’
Then to another he said, ‘And you, how much do you owe?’
He replied, ‘One hundred measures of wheat.’ 
He said to him, ‘Here is your promissory note;
write one for eighty.’
And the master commended that dishonest steward for acting prudently.
For the children of this world
are more prudent in dealing with their own generation
than the children of light.”
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Commentary on Lk 16:1-8
 
“The parable of the Unrighteous Steward is about urgency and preparedness.  About to lose his position (16:2), the steward makes use of a pressing situation to find favor with his master’s debtors and prepare for his future (16:4). Christians should take even greater care to prepare for life in the world to come. Mystically (St. Gaudentius, Sermo 18): the unrighteous steward signifies the devil, whose domination over the world is nearing its end. Having wasted the Lord’s goods by stripping us of divine grace and friendship, he now works anxiously to make friends by deception and empty promises of forgiveness. While his ardor and foresight are worthy of imitation, his wicked and dishonest tactics are not.”[5]
 
The common practice at the time this parable was told was for the steward to receive interest or commission on the amounts owed to their masters. Therefore, in this account, when the dishonest steward reduces the amount owed to his master, he is really just retrieving the actual amount owed, foregoing his own extravagant interest, hence the master’s praise. (Given that the steward was being dismissed, this “praise” was provided as an ironic statement to emphasize the lesson or logion.) The moral taught by this story is that we are to be prudent with material wealth accumulated through the use of God’s gifts. Avoiding greed, to which wealth can easily lead, will establish the person in a positive light in the next stage of existence.
 
Given the juxtaposition of “children of this world” and “children of light,” we also see a moral contrast implying a rather Pauline thought, that we may be viewed as foolish in our love for one another as we do not deal shrewdly with others, but act out of fairness, even charity.
 
CCC: Lk 16:1 952; Lk 16:3 952
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Reflection:
 
We cannot understate the impact of the moral of the Gospel parable about the dishonest steward.  There is actually a sort of double warning related by St. Luke.  First, avoid greed, it will lead to utter destruction (ask Bernard Madoff and his family).  Greed, both corporate and individual, has been at the bottom of most of the major atrocities that man has committed against man in the recent past.  Greed fueled the war in Afghanistan (the major source of most of the world’s heroin supply is likely a driver that motivates the Islamic extremists).  It was certainly responsible for the “great recession.”
 
Greed and the temptation to amass personal wealth has caused health care costs to be inflated as insurers attempt to maximize their profits at the expense of those who are ill, and greed is the biggest contributor to the global environmental crisis, as we look at those who seek to grab big profits by denuding forests, over-fishing the waters, and dumping wastes without the expensive precautions needed.
 
Perhaps the worst part of greed is that it tempts the poor and the rich alike.  When we start pointing fingers at those who have profited excessively, we need to look at how they were able to profit.  Was it not meeting the demands of those who did not think of themselves as greedy?  Did Bernard Madoff become wealthy without individuals who thought they could become wealthy themselves?  When we look at what we buy or what we acquire, do we stop to think where it came from or who may have suffered to bring it to us?
 
The Christian is called to form a clear understanding of conservancy, of all of the resources God has provided (please take the time to read Laudato Si’).  What the Lord calls our attention to is not that it is bad to use our God-given gifts to prosper in the world, but if we are to stand before the Just Judge on the last day, we had better have been very cautious in our dealings with the secular world, knowing that what we do on a daily basis must be for God’s greater glory and not our own.
 
Pax

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[1] The picture used today is “Mammon” by George Fredrick Watts, 1884-85.
[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] NAB footnote on Romans 15:21.
[5] Ignatius Catholic Study Bible, Old and New Testament (Ignatius Press, © 2024, San Francisco, CA.), 1863.

Thursday of the Thirty-first Week in Ordinary Time

“The Lost Sheep”
by William James Webb, 1864

 
Readings for Thursday of the Thirty-first Week in Ordinary Time [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary: [3]
 
Reading 1: Romans 14:7-12
 
Brothers and sisters:
None of us lives for oneself, and no one dies for oneself.
For if we live, we live for the Lord,
and if we die, we die for the Lord;
so then, whether we live or die, we are the Lord’s.
For this is why Christ died and came to life,
that he might be Lord of both the dead and the living.
Why then do you judge your brother or sister?
Or you, why do you look down on your brother or sister?
For we shall all stand before the judgment seat of God;
for it is written:
 
As I live, says the Lord, every knee shall bend before me,
and every tongue shall give praise to God.
 
So then each of us shall give an account of himself to God.
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Commentary on Rom 14:7-12
 
St. Paul makes it clear that Jesus died and rose that he might be Lord of the dead and the living. All are one in the Lord. Based upon this unity, he chastises those who judge others (in the context of this section, this chastisement is directed at those who follow Mosaic Law scrupulously, condemning those who do not). He reminds the community, loosely quoting Isaiah 45:23 which was foundational for the kenotic hymn (Philippians 2:10) and sharing the imagery from Psalm 95:6, that on the last day we will all stand before the same God to be judged.
 
“These ideas and counsels addressed to the faithful at Rome provide the basis of the motto traditional in the Church, ‘Unity in essentials, freedom in doubtful matters, and in all things clarity’ (cf. John XXIII, ‘Ad Petri Cathedram’; Vatican II, ‘Unitatis Redintegratio’, 4).” [4]
 
CCC: Rom 12-15 1454, 1971; Rom 14 1971; Rom 14:7 953; Rom 14:9 668
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Responsorial Psalm: Psalm 27:1bcde, 4, 13-14
 
R. (13) I believe that I shall see the good things of the Lord in the land of the living.
 
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. I believe that I shall see the good things of the Lord in the land of the living.
 
One thing I ask of the LORD;
this I seek:
To dwell in the house of the LORD
all the days of my life,
That I may gaze on the loveliness of the LORD
and contemplate his temple.
R. I believe that I shall see the good things of the Lord in the land of the living.
 
I believe that I shall see the bounty of the LORD
in the land of the living.
Wait for the LORD with courage;
be stouthearted, and wait for the LORD.
R. I believe that I shall see the good things of the Lord in the land of the living.
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Commentary on Ps 27:1bcde, 4, 13-14
 
Psalm 27 is an individual lament. Here, the singer expresses faith in God, who is the refuge of the faithful, longing to find ultimate safety and the bounty of God’s heavenly kingdom. This passage from the psalm captures the two major themes: hope in God’s mercy, and complete trust in his goodness. In these strophes, David longs for the Lord’s protection and the gift of life which flows from God's salvation.
 
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Gospel: Luke 15:1-10
 
The tax collectors and sinners were all drawing near to listen to Jesus,
but the Pharisees and scribes began to complain, saying,
“This man welcomes sinners and eats with them.”
So Jesus addressed this parable to them.
“What man among you having a hundred sheep and losing one of them
would not leave the ninety-nine in the desert
and go after the lost one until he finds it?
And when he does find it,
he sets it on his shoulders with great joy
and, upon his arrival home,
he calls together his friends and neighbors and says to them,
‘Rejoice with me because I have found my lost sheep.’
I tell you, in just the same way
there will be more joy in heaven over one sinner who repents
than over ninety-nine righteous people
who have no need of repentance.
 
“Or what woman having ten coins and losing one
would not light a lamp and sweep the house,
searching carefully until she finds it?
And when she does find it,
she calls together her friends and neighbors
and says to them,
‘Rejoice with me because I have found the coin that I lost.’
In just the same way, I tell you,
there will be rejoicing among the angels of God
over one sinner who repents.”
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Commentary on Lk 15:1-10
 
Jesus uses criticism by the scribes and Pharisees as a teaching moment. He uses parables to announce God’s infinite mercy, driving the point home that God rejoices in the return of those who have turned their backs to him in sin. The two parables (the parable of the Lost Sheep and the parable of the Lost Coin) show clearly the Lord’s love for all people, and special joy in those who repent. These two stories are followed immediately by the parable of the Prodigal Son that emphasizes this point further.
 
A principal difference between St. Luke’s rendition of the parable of the Lost Sheep and that of St. Matthew (Matthew 18:12-14) is that St. Matthew emphasizes (to the apostles) the seeking, while St. Luke emphasizes (to the Pharisees) the joy of finding. This emphasis is graphically depicted as the author writes: “And when he does find it, he sets it on his shoulders with great joy.” As St. Gregory the Great comments: “He put the sheep on his shoulders because in taking on human nature he burdened himself with our sins” (In Evangelia homiliae, 2, 14). [5]
 
CCC: Lk 15 1443, 1846; Lk 15:1-2 589; Lk 15:7 545
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Reflection:
 
As we consider the great mercy of God that comes out clearly in St. Luke’s account of the parables of the Lost Sheep and the Lost Coin, we cannot help but consider those who do not wish to be found. For the fervent believer in Christ, there is no more troubling situation than to have someone we love (we speak here of familial love for a parent, a sibling, or a child) reject the Lord completely. It is common to hear a person in this situation ask the question; “What about my own father? He never believed or even wanted to believe.” The question is asked especially during this season when we consider those who have gone before us in faith.
 
Does a person who hears the word of God and rejects it earn everlasting torment in hell, even if they lead an otherwise blameless life? The answer to that question is hidden from us. We do not know. We could speculate that a merciful God would, as the spirit transitions from this life to the next, offer one more chance to embrace the Lamb of God, but we do not know. Our only consolation is that our prayers for such people will help. Our witness to the One True God may be seen as the invitation always extended to our loved ones.
 
As we ponder this question it is apt that we hear the words of St. Paul ringing in the background; “Why then do you judge your brother or sister?” He reminds us that we are not to judge; only the Great Judge has authority to do that. We are relieved of any responsibility but to love those with whom we interact. Although it was completely misinterpreted by the secular press, Pope Francis used this same principle when asked if he condemned a person for being in a homosexual relationship; he famously said, “Who am I to judge?” We are called to act as children of God who love him above all else and trust in his kindness and mercy.
 
Pax
 

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[1] The picture is “The Lost Sheep” by William James Webb, 1864.
[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] The Navarre Bible: Letters of St. Paul (Scepter Publishers, Princeton, NJ, © 2003, 128.
[5] The Navarre Bible, Gospels and Acts (Scepter Publishers, Princeton, NJ, © 2002), 452.

Wednesday of the Thirty-first Week in Ordinary Time

“Christ as Savior”
by El Greco, 1810-14

 
Readings for Wednesday of the Thirty-first Week in Ordinary Time [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary: [3]
 
Reading 1: Romans 13:8-10
 
Brothers and sisters:
Owe nothing to anyone, except to love one another;
for the one who loves another has fulfilled the law.
The commandments, You shall not commit adultery;
you shall not kill;
you shall not steal;
you shall not covet,
and whatever other commandment there may be,
are summed up in this saying, namely,
You shall love your neighbor as yourself.
Love does no evil to the neighbor;
hence, love is the fulfillment of the law.
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Commentary on Rom 13:8-10
 
St. Paul, in this reading from his Letter to the Romans, restates the second half of the great commandment. The apostle says that following Christ’s commandment to love one another automatically fulfills any other commandment of the law governing Christian interaction. St. Paul essentially paraphrases Jesus' own teaching from St. Matthew’s Gospel as the Lord debated the Sadducees and Pharisees in Matthew 22:34ff.
 
"Those of you who are unlettered should not think that this means you cannot enter paradise. Study these two commandments, and when you have fulfilled them, realize that you have done everything laid down in the Law and the Prophets, and everything taught by the Gospel and by the apostles and whatever you are admonished to do by all the countless books that have been written, for the Lord has sent his word to us in (this) manifold form (cf. Rom 9:28)." [4]
 
CCC: Rom 12-15 1454, 1971; Rom 13:8-10 1824, 2196; Rom 13:8 2845; Rom 13:9-10 2055
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Responsorial Psalm: Ps 112:1b-2, 4-5, 9
 
R. ( 5a) Blessed the man who is gracious and lends to those in need.
or:
R. Alleluia.
or:
R. Alleluia.
 
Blessed the man who fears the LORD,
who greatly delights in his commands.
His posterity shall be mighty upon the earth;
the upright generation shall be blessed.
R. Blessed the man who is gracious and lends to those in need.
or:
R. Alleluia.
 
He dawns through the darkness, a light for the upright;
he is gracious and merciful and just.
Well for the man who is gracious and lends,
who conducts his affairs with justice.
R. Blessed the man who is gracious and lends to those in need.
or:
R. Alleluia.
 
Lavishly he gives to the poor;
his generosity shall endure forever;
his horn shall be exalted in glory.
R. Blessed the man who is gracious and lends to those in need.
or:
R. Alleluia.
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Commentary on Ps 112:1b-2, 4-5, 9
 
This hymn of David exalts the person who follows the law of God. A number of actions associated with this faithfulness are presented including acts of generosity, mercy, charity, and honesty. That person, we are told, will be held up by God.
 
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Gospel: Luke 14:25-33
 
Great crowds were traveling with Jesus,
and he turned and addressed them,
“If anyone comes to me without hating his father and mother,
wife and children, brothers and sisters,
and even his own life,
he cannot be my disciple.
Whoever does not carry his own cross and come after me
cannot be my disciple.
Which of you wishing to construct a tower
does not first sit down and calculate the cost
to see if there is enough for its completion?
Otherwise, after laying the foundation
and finding himself unable to finish the work
the onlookers should laugh at him and say,
‘This one began to build but did not have the resources to finish.’
Or what king marching into battle would not first sit down
and decide whether with ten thousand troops
he can successfully oppose another king
advancing upon him with twenty thousand troops?
But if not, while he is still far away,
he will send a delegation to ask for peace terms.
In the same way,
everyone of you who does not renounce all his possessions
cannot be my disciple.”
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Commentary on Lk 14:25-33
 
The Lord, perhaps in an action intended to identify those who had the zeal to be true disciples, tells the crowd of the necessity of total dedication to the call to discipleship. They had seen his recent miracles of healing and were, no doubt, hoping to learn wisdom from him.
 
He tells them that they must place their love of God first, before family and even their own lives. He tells them, through two examples – the construction of the tower and the evaluation of the battle – that they must measure the sacrifice needed to be his follower. He punctuates his statement by telling them they must “renounce” all their possessions to follow him.
 
CCC: Lk 14:26 1618; Lk 14:33 2544
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Reflection:
 
There is within the call to discipleship a natural growth that takes place. We see clearly that God gives faith in different amounts at different times. Some of us are ready to take the call to holiness completely and let it dominate our lives, others of us grow toward that ideal gradually, growing in faith and understanding.
 
In St. Luke’s Gospel we hear the Lord explaining that full discipleship requires a singleness of purpose evident in his closest friends, the Twelve. As he walked through Galilee, great crowds followed him. Some were just curious, others malicious, and still others truly wished for the truth. Cognizant of this, the Lord explains what it will take for them to follow him. We can almost see the crowds melting away.
 
But even in that day some would have tried to follow the Lord, working toward the complete submission necessary for discipleship. It is what we do today. Few of us are free to commit completely to the literal ideal expressed in Scripture today. Most of us have worldly obligations that require us to work at a secular job and support ourselves and families.
 
This secular encumbrance, however, does not excuse us from the basic instruction given by Jesus: dedication to God and His Son must be first in our lives. Our love for the Lord must color everything we do. St. Paul has it absolutely correct in his Letter to the Romans. The filter through which all our actions must pass is the filter of love.
 
Love is more than an emotion, more than a feeling (excuse me Kansas), it is an attitude, a decision. Love directs us to do what is right for others and to others. It places a balance in our lives. If we love others and ourselves, we can find the balance between how much to give and what we need to keep. If love for one another drives our interaction with others, it must also be the source of our relationship with God. Indeed, the first part of the Lord’s Great Commandment tells us to love the Lord our God.
 
This is one of those topics that cannot be done justice in the short space we have here. Let us pledge today that we will really try, with God’s help, to so completely love those we meet that they will instantly know we are disciples of the one who was love personified, Jesus Christ.
 
Pax

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[1] The picture used today is “Christ as Savior” by El Greco, 1810-14.
[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] St John of Avila "Sermons," Twelfth Sunday after Pentecost.

Memorial of Saint Charles Borromeo, Bishop

Proper readings for the Memorial of St. Charles Borromeo

 
Biographical Information about St. Charles Borromeo

“St. Charles Borromeo”
by Orazio Borgianni, 1610-1616

Readings for Tuesday of the Thirty-first Week in Ordinary Time [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary: [3]
 
Reading 1: Romans 12:5-16ab
 
Brothers and sisters:
We, though many, are one Body in Christ
and individually parts of one another.
Since we have gifts that differ according to the grace given to us,
let us exercise them:
if prophecy, in proportion to the faith;
if ministry, in ministering;
if one is a teacher, in teaching;
if one exhorts, in exhortation;
if one contributes, in generosity;
if one is over others, with diligence;
if one does acts of mercy, with cheerfulness.
 
Let love be sincere;
hate what is evil,
hold on to what is good;
love one another with mutual affection;
anticipate one another in showing honor.
Do not grow slack in zeal,
be fervent in spirit,
serve the Lord.
Rejoice in hope,
endure in affliction,
persevere in prayer.
Contribute to the needs of the holy ones,
exercise hospitality.
Bless those who persecute you,
bless and do not curse them.
Rejoice with those who rejoice,
weep with those who weep.
Have the same regard for one another;
do not be haughty but associate with the lowly.
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Commentary on Rom 12:5-16ab
 
St. Paul speaks to a community that is one in faith in Christ. He tells the community that, in their union, the gifts of each must serve the needs of all, and these gifts need to be exercised. "No virtue worthy of its name can foster selfishness.  Every virtue necessarily works for the good of our own soul and to the good of those around us [...]. Ties of solidarity should bind us all and, besides, in the order of grace we are united by the supernatural likes of the Communion of Saints" (St. Josemaria Escriva, Friends of God, 76).[4]  The Apostle to the Gentiles gives a litany of exhortations to live the love of Christ, following his command to love one another sincerely and to forgive those who persecute them.
 
CCC: Rom 12-15 1454, 1971; Rom 12:5 1372; Rom 12:6-8 2004; Rom 12:6 114; Rom 12:8 2039; Rom 12:9-13 1971; Rom 12:11 2039; Rom 12:12 1820; Rom 12:14 1669, 2636
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Responsorial Psalm: Psalm 131:1bcde, 2, 3
 
R. In you, O Lord, I have found my peace.
 
O LORD, my heart is not proud,
nor are my eyes haughty;
I busy not myself with great things,
nor with things too sublime for me.
R. In you, O Lord, I have found my peace.
 
Nay rather, I have stilled and quieted
my soul like a weaned child.
Like a weaned child on its mother’s lap,
so is my soul within me.
R. In you, O Lord, I have found my peace.
 
O Israel, hope in the LORD,
both now and forever.
R. In you, O Lord, I have found my peace.
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Commentary on Ps 131:1bcde, 2, 3
 
Psalm 131 is an individual lament praying for harmony and humility among the members of the community. The singer proclaims trust in the Lord and peace, like children's contented peace, secure in the knowledge of the love and protection of their parents.
 
CCC: Ps 131:2 239; Ps 131:2-3 370
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Gospel: Luke 14:15-24
 
One of those at table with Jesus said to him,
“Blessed is the one who will dine in the Kingdom of God.”
He replied to him,
“A man gave a great dinner to which he invited many.
When the time for the dinner came,
he dispatched his servant to say to those invited,
‘Come, everything is now ready.’
But one by one, they all began to excuse themselves.
The first said to him,
‘I have purchased a field and must go to examine it;
I ask you, consider me excused.’
And another said, ‘I have purchased five yoke of oxen
and am on my way to evaluate them;
I ask you, consider me excused.’
And another said, ‘I have just married a woman,
and therefore I cannot come.’
The servant went and reported this to his master.
Then the master of the house in a rage commanded his servant,
‘Go out quickly into the streets and alleys of the town
and bring in here the poor and the crippled,
the blind and the lame.’
The servant reported, ‘Sir, your orders have been carried out
and still there is room.’
The master then ordered the servant,
‘Go out to the highways and hedgerows
and make people come in that my home may be filled.
For, I tell you, none of those men who were invited will taste my dinner.’”
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Commentary on Lk 14:15-24
 
This story about the dinner and the invited guests from St. Luke’s Gospel (a continuation of the meal he shares with the Pharisees) is an analogy for those of the Jewish faith who reject Jesus as the Messiah. In the parable, the invitees (representing the Hebrew peoples) give all manner of excuses for not attending the dinner (representing the heavenly banquet in the kingdom of God).   As a moral to the story, he tells them that those to whom faith in God was first given (the Hebrews) have rejected the Law and the Prophets they hold sacred, so others (the Gentiles portrayed in the story as those in "the highways and hedgerows”) will enjoy the fulfillment of God's promise.
 
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Reflection:
 
St. Luke’s Gospel was most likely written for a Gentile audience and stories like the one proclaimed today would have been received as a reinforcement to the call to faith. The reader sees the Lord speaking with the Pharisees, one of the most religious groups within the Jewish community. He is telling them that they have been invited to follow him and it is up to them to accept the invitation. He goes further though, telling these leaders of the Jewish faith that while the invitation has been given to them, Jesus knows they will make excuses not to accept it and, in the end, the Gentiles will be the ones celebrating the banquet of God.
 
The Gentiles would have rejoiced at this description, reassured that their faith was not in vain. They would have taken the words of St. Paul to heart and lived as the Lord envisioned and instructed, unified as one body in faith, each member using their own gifts for the benefit of all, and as a group, caring for the poor and the marginalized.
 
That same invitation flows down through the millennia to us. We are invited to that banquet and, like those Pharisees who dined with Christ, he looks at us and sees our hearts. His attitude, as it must have been with those Jewish leaders, would not be condescending or judgmental. It would be one of love and compassion. He knows we are torn between following our human desires and his difficult path. But since he knows that we may not be constant in our acceptance of that invitation, he makes it clear that the door is open and his hand is out to us.
 
That, as always, is our daily quest. How will we respond to that invitation today? Will we dress up in our “play clothes” and go out and get dirty? Or will we wash ourselves in prayer and put on our very best clothes (clothing ourselves in Christ himself) and get ready for that wondrous party? The guest of honor is waiting. The feast of the Lamb is prepared; his body real food; his blood real drink. What is our response today?
 
Pax

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[1] The picture is “St. Charles Borromeo” by Orazio Borgianni, 1610-1616.
[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] Letters of St. Paul, The Navarre Bible (Four Courts Press, © 2003),122.