Feast of Saint Luke, Evangelist

Biographical Information about St. Luke

“St Luke Painting the Virgin and Child” (detail)
by Maerten van Heemskerck, 1532

 
Readings for the Feast of St. Luke [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary: [3]
 
Reading 1: 2 Timothy 4:10-17b
 
Beloved:
Demas, enamored of the present world,
deserted me and went to Thessalonica,
Crescens to Galatia, and Titus to Dalmatia.
Luke is the only one with me.
Get Mark and bring him with you,
for he is helpful to me in the ministry.
I have sent Tychicus to Ephesus.
When you come, bring the cloak I left with Carpus in Troas,
the papyrus rolls, and especially the parchments.
 
Alexander the coppersmith did me a great deal of harm;
the Lord will repay him according to his deeds.
You too be on guard against him,
for he has strongly resisted our preaching.
 
At my first defense no one appeared on my behalf,
but everyone deserted me.
May it not be held against them!
But the Lord stood by me and gave me strength,
so that through me the proclamation might be completed
and all the Gentiles might hear it.
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Commentary on 2 Tm 4:10-17b
 
St. Paul, when this letter was written, is on his second missionary journey.  Just before his martyrdom, he has run into significant opposition, and his companions, with the exception of “Luke” (believed to be the Evangelist) have deserted him. (Note: Luke was also mentioned in the apostle’s earlier travels in Colossians 4:14 and Philemon 24.)The Lord, however, through his divine assistance, has kept St. Paul’s mission alive and effective.
 
The apostle mentions Demas. He was one of Paul's companions and had traveled with him for some time. Demas could not continue to endure Paul’s austere lifestyle and was afraid of the coming persecution. Here Paul says Demas has deserted him.  Similarly, others in his party also left on various missions, leaving only St. Luke the Evangelist with him.
 
“St. Paul points to the contrast between the way men treat him and the way God does.  Because of the hazards involved in staying with Paul or defending him some of his friends, even some of his closest friends, have deserted him; whereas God stays by his side.” [4]
 
CCC: 2 Tm 4 2015
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Responsorial Psalm: Psalm 145:10-11, 12-13, 17-18
 
R. (12) Your friends make known, O Lord, the glorious splendor of your Kingdom.
 
Let all your works give you thanks, O LORD,
and your faithful bless you.
They speak of the glory of your reign
and tell of your great works,
R. Your friends make known, O Lord, the glorious splendor of your Kingdom.
 
Making known to all your power,
the glorious splendor of your rule.
Your reign is a reign for all ages,
your dominion for all generations.
R. Your friends make known, O Lord, the glorious splendor of your Kingdom.
 
You, LORD, are just in all your ways,
faithful in all your works
You, LORD, are near to all who call upon you,
to all who call upon you in truth.
R. Your friends make known, O Lord, the glorious splendor of your Kingdom.
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Commentary on Ps 145:10-11, 12-13, 17-18
 
Psalm 145 is a hymn of praise. These strophes call on the faithful to give thanks to God for opening the gates of his heavenly kingdom. The psalmist (David) rejoices in the image of God’s heavenly kingdom, as its very existence announces God’s glory to the world. They continue praising God for his justice, and his creating hand. God in turn supports his faithful servants and blesses their efforts.
 
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Gospel: Luke 10:1-9
 
The Lord Jesus appointed seventy-two disciples
whom he sent ahead of him in pairs
to every town and place he intended to visit.
He said to them,
“The harvest is abundant but the laborers are few;
so ask the master of the harvest
to send out laborers for his harvest.
Go on your way;
behold, I am sending you like lambs among wolves.
Carry no money bag, no sack, no sandals;
and greet no one along the way.
Into whatever house you enter,
first say, ‘Peace to this household.’
If a peaceful person lives there,
your peace will rest on him;
but if not, it will return to you.
Stay in the same house and eat and drink what is offered to you,
for the laborer deserves payment.
Do not move about from one house to another.
Whatever town you enter and they welcome you,
eat what is set before you,
cure the sick in it and say to them,
‘The Kingdom of God is at hand for you.’”
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Commentary on Lk 10:1-9
 
It is only in the Gospel of St. Luke that we hear the story of Jesus sending the seventy (two). This event is supported by other non-biblical writings (see Eusebius of Caesarea (c. 265-c. 340) Church History, Book. 1). The instructions given to those sent out are very similar to the instructions given to the Twelve, as was the message they were sent to proclaim.
 
This selection emphasizes Jesus' early struggle to accomplish what he came to do by himself. We sense the humanness as he says: "The harvest is abundant but the laborers are few." We also find this event and statement in St. Matthew’s Gospel where instead of the 72 he names the 12 (Matthew 10:1-8). While in St. Matthew’s story Jesus sends them first to the Hebrew people, St. Luke makes no such distinction.
 
This effort by Jesus was modeled on Moses’ leadership structure in which 70 elders were appointed (Numbers 11:24-25). It is also possible that the reference number 70 relates to the number of nations mentioned in Genesis 10. The disciples were sent two by two, a custom that would be replicated later in the post-resurrection missionary activities of the Church (see Acts 8:14; 15:39-40).
 
In another historical similarity, the disciples were sent without possessions, presumably depending upon the traditionally required hospitality for their support. Similar instructions were given by the prophet Elisha as he sent his servant in 2 Kings 4:29.
 
The Lord’s instructions concerning this hospitality “the laborer deserves payment” is also quoted in St. Paul’s first letter to Timothy (1 Timothy 5:18b) and has further support in 1 Corinthians 9:7, 14. Those who labor on behalf of the Gospel and cannot take time to support themselves deserve the support of the community. In a final twist, the Lord’s instruction to “eat what is set before you” sets aside Mosaic dietary laws (also 1 Corinthians 10:27 and Acts 10:25). It is a clear indication that the scope of their mission is to call all peoples to the Gospel.
 
CCC: Lk 10:1-2 765; Lk 10:2 2611; Lk 10:7 2122
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Reflection:
 
As we reflect upon St. Luke and his amazing gift to us, the Gospel he wrote and the Acts of the Apostles which he penned as a companion we cannot help but think about the journey he undertook and the situations he encountered.  Some of the people and places must have been open and welcoming – if they had all been full of doubt and persecution, the seventy (two) would not have been rejoicing when they returned.
 
While we may often wonder about these exploits, there are some accounts related by early Church historians that can fuel our zeal and imagination.  At the risk of running long – I give you one such account from the cited second century account by Eusebius of Caesarea taken from the first volume of his Church History.  In this passage he recounts the exploits of one of the seventy:
 
Chapter 13. Narrative concerning the Prince of the Edessenes.
1. The divinity of our Lord and Savior Jesus Christ being noised abroad among all men on account of his wonder-working power, he attracted countless numbers from foreign countries lying far away from Judea, who had the hope of being cured of their diseases and of all kinds of sufferings.
 
2. For instance the King Abgarus, who ruled with great glory the nations beyond the Euphrates, being afflicted with a terrible disease which it was beyond the power of human skill to cure, when he heard of the name of Jesus, and of his miracles, which were attested by all with one accord sent a message to him by a courier and begged him to heal his disease.
 
3. But he did not at that time comply with his request; yet he deemed him worthy of a personal letter in which he said that he would send one of his disciples to cure his disease, and at the same time promised salvation to himself and all his house.
 
4. Not long afterward his promise was fulfilled. For after his resurrection from the dead and his ascent into heaven, Thomas, one of the Twelve apostles, under divine impulse sent Thaddeus, who was also numbered among the seventy disciples of Christ, to Edessa, as a preacher and evangelist of the teaching of Christ.
 
5. And all that our Savior had promised received through him its fulfillment. You have written evidence of these things taken from the archives of Edessa, which was at that time a royal city. For in the public registers there, which contain accounts of ancient times and the acts of Abgarus, these things have been found preserved down to the present time. But there is no better way than to hear the epistles themselves which we have taken from the archives and have literally translated from the Syriac language in the following manner.
 
Copy of an epistle written by Abgarus the ruler to Jesus, and sent to him at Jerusalem by Ananias the swift courier.
6. Abgarus, ruler of Edessa, to Jesus the excellent Savior who has appeared in the country of Jerusalem, greeting. I have heard the reports of you and of your cures as performed by you without medicines or herbs. For it is said that you make the blind to see and the lame to walk, that you cleanse lepers and cast out impure spirits and demons, and that you heal those afflicted with lingering disease, and raise the dead.
 
7. And having heard all these things concerning you, I have concluded that one of two things must be true: either you are God, and having come down from heaven you do these things, or else you, who does these things, are the Son of God.
 
8. I have therefore written to you to ask you if you would take the trouble to come to me and heal the disease which I have. For I have heard that the Jews are murmuring against you and are plotting to injure you. But I have a very small yet noble city which is great enough for us both.
 
The answer of Jesus to the ruler Abgarus by the courier Ananias.
9. “Blessed are you who hast believed in me without having seen me. For it is written concerning me, that they who have seen me will not believe in me, and that they who have not seen me will believe and be saved. But in regard to what you have written me, that I should come to you, it is necessary for me to fulfill all things here for which I have been sent, and after I have fulfilled them thus to be taken up again to him that sent me. But after I have been taken up I will send to you one of my disciples, that he may heal your disease and give life to you and yours.”[5]
 
What must make us tremble as we read this account is our knowledge that, like the seventy, we are sent with the same mission as the one who came to the king after the Lord’s resurrection.  We too are sent.
 
Pax
 
In other years on this date: Friday of the Twenty-eighth Week in Ordinary Time
 

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[1] The picture is “St Luke Painting the Virgin and Child” (detail) by Maerten van Heemskerck, 1532.
[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 p. 606,
[5] From Eusebius of Caesarea (c. 265-c. 340) Church History, Book. 1.

Memorial of Saint Ignatius of Antioch, Bishop and Martyr

Proper readings for the Memorial of St. Ignatius of Antioch
 
Biographical Information about St. Ignatius of Antioch

“Martyrdom of St. Ignatius of Antioch”
artist and date are unknown

 
Readings for Thursday of the Twenty-eighth Week in Ordinary Time [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary: [3]
 
Reading 1: Ephesians 1:1-10
 
Paul, an Apostle of Christ Jesus by the will of God,
to the holy ones who are in Ephesus
and faithful in Christ Jesus:
grace to you and peace from God our Father and the Lord Jesus Christ.
 
Blessed be the God and Father of our Lord Jesus Christ,
who has blessed us in Christ
with every spiritual blessing in the heavens,
as he chose us in him, before the foundation of the world,
to be holy and without blemish before him.
In love he destined us for adoption to himself through Jesus Christ,
in accord with the favor of his will,
for the praise of the glory of his grace
that he granted us in the beloved.
 
In Christ we have redemption by his Blood,
the forgiveness of transgressions,
in accord with the riches of his grace that he lavished upon us.
In all wisdom and insight, he has made known to us
the mystery of his will in accord with his favor
that he set forth in him as a plan for the fullness of times,
to sum up all things in Christ, in heaven and on earth.
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Commentary on Eph 1:1-10
 
The beginning of St. Paul’s letter to the Ephesians (although in some early manuscripts the specific faith community name is omitted, leading some to believe it was written as a “circular” letter – to be passed around) begins with the standard introduction of the apostle.  This is followed with a blessing, in thanksgiving for the salvation brought to the faithful through Christ’s forgiveness and redemptive actions.  The passage concludes with St. Paul’s understanding that all promises will be fulfilled according to God’s mysterious plan.
 
The blessing in v.3ff provides –“A panoramic view of salvation that stretches from the past (election, 1:4) to the present (adoption, 1:5) to the future (recapitulation, 1:10). Like an orchestral overture, it introduces many themes to be developed in subsequent chapters. Structurally, Paul has organized this benediction around the work of the Trinity (CCC 257-58). The Father chooses us (Ephesians 1:4), the Son redeems us (1:7) and the Holy Spirit seals us (1:13). Notice, too, that Paul celebrates blessings traditionally linked with baptism, such as sonship (1:5), grace (1:6), forgiveness (1:7), and sealing (1:13). These 12 verses comprise only one sentence in the original Greek. Paul’s benediction follows the format of the Hebrew berakah, i.e., a prayer of blessing and praise to God in elevated language (1 Chronicles 29:10-13; Tobit 13:1-18; Daniel 3:3-68)(CCC 1078, 2627)”[4]
 
CCC: Eph 1:3-14 2627, 2641; Eph 1:3-6 381, 1077; Eph 1:3 492, 1671; Eph 1:4-5 52, 257; Eph 1:4 492, 796, 865, 1426, 2807; Eph 1:5-6 294; Eph 1:6 1083; Eph 1:7 517, 2839; Eph 1:9-11 2823; Eph 1:9 257, 1066, 2603, 2807; Eph 1:10 668, 772, 1043, 2748
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Responsorial Psalm: Psalm 98:1, 2-3ab, 3cd-4, 5-6
 
R. (2a) The Lord has made known his salvation.
 
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 made known his salvation.
 
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 made known his salvation.
 
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 made known his salvation.
 
Sing praise to the LORD with the harp,
with the harp and melodious song.
With trumpets and the sound of the horn
sing joyfully before the King, the LORD.
R. The Lord has made known his salvation.
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Commentary on Ps 98:1, 2-3ab, 3cd-4, 5-6
 
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. From our perspective, knowing that he sent us his Son for our salvation, we see clearly the reference to Jesus as God’s saving hand is extended.
 
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Gospel: Luke 11:47-54
 
The Lord said:
“Woe to you who build the memorials of the prophets
whom your fathers killed.
Consequently, you bear witness and give consent
to the deeds of your ancestors,
for they killed them and you do the building.
Therefore, the wisdom of God said,
‘I will send to them prophets and Apostles;
some of them they will kill and persecute’
in order that this generation might be charged
with the blood of all the prophets
shed since the foundation of the world,
from the blood of Abel to the blood of Zechariah
who died between the altar and the temple building.
Yes, I tell you, this generation will be charged with their blood!
Woe to you, scholars of the law!
You have taken away the key of knowledge.
You yourselves did not enter and you stopped those trying to enter.”
When Jesus left, the scribes and Pharisees
began to act with hostility toward him
and to interrogate him about many things,
for they were plotting to catch him at something he might say.
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Commentary on Lk 11:47-54
 
Jesus continues his attack on the Pharisees. In this passage he begins by criticizing them for giving prophets respect (“build the memorials”) only after they have been killed. He recounts explicitly the deaths of Abel (see Genesis 4:8) and Zechariah (2 Chronicles 24:20-22). This emphasis provides an explanation of the Lord’s own later persecution.
 
The final Woe: “You have taken away the key of knowledge,” is a reference to the Pharisees' rejection of Christ (who is the key of divine revelation). In rejecting Jesus, they exhort the people who look up to them as teachers to also reject Christ (“stopped those trying to enter”).
 
CCC: Lk 11:39-54 579
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Reflection:
 
Today we start with Jesus in the Gospel and go backward with Scripture but forward in time.  We begin with Jesus really laying into the scribes and Pharisees because they refuse to see the spirit of God, and cling only to their traditions and the trappings of the law.  It would be as if one who professed Christianity, because they were late for Mass, were to drive past a person injured or being persecuted at the side of the road.
 
We follow the Lord’s attempt to move these misguided temple leaders with Paul’s opening profession to the Ephesians.  This wonderful prayer is one of Paul’s gems.
 
Blessed be the God and Father of our Lord Jesus Christ,
who has blessed us in Christ
with every spiritual blessing in the heavens,
as he chose us in him, before the foundation of the world,
to be holy and without blemish before him.
In love he destined us for adoption to himself through Jesus Christ,
in accord with the favor of his will,
for the praise of the glory of his grace
that he granted us in the beloved.
 
This is the message that Jesus was trying to get the scribes and Pharisees to listen to.  Here the love God has for us is realized, and the groundwork for our salvation is laid bare.  The gifts the Lord brings us are enumerated, the spiritual blessings, our adoption by Christ, and finally the grace and peace he offers us.
 
Of course, the difficult part is that we too are expected to accept that message and do our best to put it into practice, so those who follow us will see our example and follow the Lord.  Indeed, our prayer today should be the one Paul wrote to the Ephesians, and, in our hearts, let us feel the hope and peace that prayer brings.
 
Pax

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[1] The picture used is “Martyrdom of St. Ignatius of Antioch” 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] Ignatius Catholic Study Bible, © 2010, Ignatius Press, San Francisco, CA. p. 345.

Wednesday of the Twenty-eighth Week in Ordinary Time

Optional Memorial for Saint Margaret Mary Alacoque, Virgin

 
Biographical Information about St. Margret Mary Alacoque
 
Readings for the Memorial of St. Margret Mary Alacoque
 
Or
 
Optional Memorial for Saint Hedwig, Religious
 
Biographical Information about St. Hedwig
 
Readings for the Memorial of St. Hedwig

“Landscape with Christ and his Disciples on the Road to Emmaus”
by Jan Wildens 1640s.

 
Readings for Wednesday of the Twenty-eighth Week in Ordinary Time [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary: [3]
 
Reading 1: Galatians 5:18-25
 
Brothers and sisters:
If you are guided by the Spirit, you are not under the law.
Now the works of the flesh are obvious:
immorality, impurity, licentiousness, idolatry,
sorcery, hatreds, rivalry, jealousy,
outbursts of fury, acts of selfishness,
dissensions, factions, occasions of envy,
drinking bouts, orgies, and the like.
I warn you, as I warned you before,
that those who do such things will not inherit the Kingdom of God.
In contrast, the fruit of the Spirit is love, joy, peace,
patience, kindness, generosity,
faithfulness, gentleness, self-control.
Against such there is no law.
Now those who belong to Christ Jesus have crucified their flesh
with its passions and desires.
If we live in the Spirit, let us also follow the Spirit.
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Commentary on Gal 5:18-25
 
The apostle deals with a problem. He has evangelized Gentile and Jew and now must clarify Christian morality and spirituality. There were some in Galatia who believed that, by being freed from the rigors of Mosaic Law, they were free to do whatever they wished. In this selection, St. Paul tells the Galatians that with freedom (from the Law of Moses) in Christ comes a higher calling.
 
He contrasts “works of the flesh” with “fruit of the Spirit,” providing a catalogue of sins and a corresponding list of virtues. The evangelist gives the community a clear warning that those who follow the flesh will not inherit the kingdom of God, but those who “belong to Christ” have experienced an inner conversion. Those “crucified in their flesh” (see also Romans 6:6; Romans 8:9,13) are able to rise above worldly desires and live in the spirit.
 
CCC: Gal 5 1454; Gal 5:22-23 736; Gal 5:22-23 Vulg. 1832; Gal 5:22 1108, 1695, 2345; Gal 5:24 2515, 2543, 2555; Gal 5:25 736, 782, 1695, 2516, 2842, 2848
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Responsorial Psalm: Psalm 1:1-2, 3, 4 and 6
 
R. (see Jn 8:12) Those who follow you, Lord, will have the light of life.
 
Blessed the man who follows not
the counsel of the wicked
Nor walks in the way of sinners,
nor sits in the company of the insolent,
But delights in the law of the LORD
and meditates on his law day and night.
R. Those who follow you, Lord, will have the light of life.
 
He is like a tree
planted near running water,
That yields its fruit in due season,
and whose leaves never fade.
Whatever he does, prospers.
R. Those who follow you, Lord, will have the light of life.
 
Not so the wicked, not so;
they are like chaff which the wind drives away.
For the LORD watches over the way of the just,
but the way of the wicked vanishes.
R. Those who follow you, Lord, will have the light of life.
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Commentary on Ps 1:1-2, 3, 4 and 6
 
Psalm 1 serves as a preface to the whole book of the psalms. The psalmist here exalts those who follow the Lord’s commands and reflects upon the blessings they will receive. As in Romans 6:19ff, this selection emphasizes the contrast between the salvation of the just and the punishment of the wicked.
 
This wisdom psalm begins by extolling the virtue of those who follow the law. The focus is to look to God for guidance, and not to trust only in the counsel of men. Those who reject the law will be blown away like “chaff,” an image used in the Gospel as well (Matthew 3:12).
 
This portion of the psalm is later echoed in Isaiah 48:17-19, like an overlapped formula of covenant.  Blessed is the man who “delights in the law day and night,” but “the way of the wicked vanishes.” It also takes up the theme of following right paths and staying true to the teachings of God: “Blessed the man who follows not the counsel of the wicked nor walks in the way of sinners, nor sits in the company of the insolent, but delights in the law of the Lord and meditates on his law day and night.”
 
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Gospel: Luke 11:42-46
 
The Lord said:
“Woe to you Pharisees!
You pay tithes of mint and of rue and of every garden herb,
but you pay no attention to judgment and to love for God.
These you should have done, without overlooking the others.
Woe to you Pharisees!
You love the seat of honor in synagogues
and greetings in marketplaces.
Woe to you!
You are like unseen graves over which people unknowingly walk.”
Then one of the scholars of the law said to him in reply,
“Teacher, by saying this you are insulting us too.”
And he said, “Woe also to you scholars of the law!
You impose on people burdens hard to carry,
but you yourselves do not lift one finger to touch them.”
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Commentary on Lk 11:42-46
 
In this passage the Lord continues his criticism of those who believe that ritual practice is more important than the spirit of God’s law. He points at their contributions to the temple, and their neglect of the needy as symbolic of this lack of understanding. In teaching this type of faith, focused only on religious practice, they lead others astray, and in doing so they are doing the evil one’s work. (“You are like unseen graves over which people unknowingly walk.” Touching human remains, according to Hebrew law, caused ritual impurity.)
 
Likewise, when questioned by the scholar of the law (probably referring to a scribe), the Lord points at his questioner and says that those who focus only on the minutiae of Hebraic law are missing its intent.
 
CCC: Lk 11:39-54 579; Lk 11:41 2447
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Reflection:
 
“You have been told, O man, what is good, and what the LORD requires of you: Only to do the right and to love goodness, and to walk humbly with your God.” (Micah 6:8)
 
The Lord speaks these words from the prophet Micah as he castigates the Pharisees and scribes in St. Luke’s Gospel.  St. Paul makes the same point to the Galatians.  The spirit of God, indwelling, must rule the flesh.  Otherwise, our walk along life’s pathways becomes a solitary one, for God does not walk with us, and the evil one, once our course is set, abandons us to our fate.
 
“You have been told […] what is good, and what the Lord requires of you.”  This simple statement presumes that we, as Christians, have heard and understood what God commands.  It is a statement that will constantly guide us, because it requires that our knowledge of what is good will be coupled with our actions based upon that knowledge.  Jesus provides us an example of what happens when knowledge is decoupled from action.  The Pharisees understood that the Law of Moses required them to give the first fruits of their labors to God (the temple).  Poring over the words of the Torah (our Pentateuch), they devised a set of legal prescriptions that they felt complied with those laws down to the smallest letter of the law.  In doing so, the obsession with the letter of the law veiled the spirit of the law and blinded them to “only do what is right.”
 
We are fortunate that Christ reveals God’s will in such a way.  To the Pharisees, who had lost sight of the purpose of the law, this attack on their obsession was a declaration of war in their eyes.  The Lord’s natural allies were turned against him.  For us this example serves as a warning.  We must never get so focused on the details of our worship that we forget God’s greater purpose.
 
Today we reflect upon the inspired words of the prophet Micah, letting them inspire us to walk more closely with our humble Savior, hearing the voice of God and doing only what is right.
 
Pax

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[1] The picture is “Landscape with Christ and his Disciples on the Road to Emmaus” by Jan Wildens 1640s.
[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.

Memorial of Saint Teresa of Jesus, Virgin and Doctor of the Church

Proper readings for the Memorial of St. Teresa of Jesus

 
Biographical Information for St. Teresa of Jesus

“The Ecstasy of St Therese”
by Francesco Fontebasso, c.1750s

Readings for Tuesday of the Twenty-eighth Week in Ordinary Time [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary: [3]
 
Reading 1: Galatians 5:1-6
 
Brothers and sisters:
For freedom Christ set us free;
so stand firm and do not submit again to the yoke of slavery.
It is I, Paul, who am telling you
that if you have yourselves circumcised,
Christ will be of no benefit to you.
Once again I declare to every man who has himself circumcised
that he is bound to observe the entire law.
You are separated from Christ,
you who are trying to be justified by law;
you have fallen from grace.
For through the Spirit, by faith, we await the hope of righteousness.
For in Christ Jesus,
neither circumcision nor uncircumcision counts for anything,
but only faith working through love.
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Commentary on Gal 5:1-6
 
St. Paul begins addressing the concept of Christian freedom with a statement saying Christians do not need to accept the yoke (slavery) of the law, specifically circumcision. His vehemence stems from his thorough understanding of Mosaic Law. He knows that circumcision, to the Jew, is akin to baptism for the Christian, and once a person has accepted circumcision, they have taken upon themselves the burden of the law ("bound to observe the entire law.” See also James 2:10).
 
His visceral statement, “You are separated from Christ,” provides us with a view of the emotion with which this argument is made. By accepting the sign of the Jew (circumcision), the Christian has elected a different path than the one of faith. They seek to earn Christ’s salvation through works of the law, rather than the freedom brought in Christ who removes the burden of the law from them.
 
CCC: Gal 5 1454; Gal 5:1 1741, 1748; Gal 5:3 578; Gal 5:6 162, 1814
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Responsorial Psalm: Psalm 119:41, 43, 44, 45, 47, 48
 
R. (41a) Let your mercy come to me, O Lord.
 
Let your love come to me, LORD,
salvation in accord with your promise.
R. Let your mercy come to me, O Lord.
 
Do not take the word of truth from my mouth,
for in your edicts is my hope.
R. Let your mercy come to me, O Lord.
 
I will keep your teachings always,
for all time and forever.
R. Let your mercy come to me, O Lord.
 
I will walk freely in an open space
because I cherish your precepts.
R. Let your mercy come to me, O Lord.
 
I delight in your commands,
which I dearly love.
R. Let your mercy come to me, O Lord.
 
I lift up my hands to your commands;
I study your laws, which I love.
R. Let your mercy come to me, O Lord.
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Commentary on Ps 119:41, 43, 44, 45, 47, 48
 
Psalm 119 is a hymn in praise of the law and those who keep it. While at times, within its structure, it takes the form of an individual lament and at others a song of praise, the strophes presented in this reading emphasize its main theme: praise for the Law of Moses and those who follow it.  We see this passage as ironic, given St. Paul's criticism, and the Lord's challenge to the Pharisees, that frame it today.
 
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Gospel: Luke 11:37-41
 
After Jesus had spoken,
a Pharisee invited him to dine at his home.
He entered and reclined at table to eat.
The Pharisee was amazed to see
that he did not observe the prescribed washing before the meal.
The Lord said to him, “Oh you Pharisees!
Although you cleanse the outside of the cup and the dish,
inside you are filled with plunder and evil.
You fools!
Did not the maker of the outside also make the inside?
But as to what is within, give alms,
and behold, everything will be clean for you.”
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Commentary on Lk 11:37-41
 
St. Luke regularly associates Jesus with the Pharisees. In this case, Jesus is again dining with a member of that group. The Lord is challenged for his failure to observe the strict ritual cleansing required by pharisaic law. In response, he chastises the Pharisees for mistaking external hygiene for purity of spirit, saying that it is more important to demonstrate spiritual purity, especially through giving alms for the poor, than acts of religiosity for the sake of appearance (see also Matthew 23 and Mark 12:38).
 
As in Matthew 23:26ff, the final part of this section is concerned with “a metaphor illustrating a concern for appearances while inner purity is ignored (see also Mark 7:4).” [4] There is a strong reference here to the lack of self-control shown by these leaders.
 
CCC: Lk 11:37 588; Lk 11:39-54 579; Lk 11:41 2447
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Reflection:
 
The poor Pharisee who invited Jesus into his home; little did he expect what he received.  He invited a prominent rabbi, a teacher, into his home, and displayed his surprise when Jesus did not perform the ritualized purification of the hands before sitting down to eat (probably a late lunch).
 
Seeing his condescension, Jesus teaches the lesson about the importance of spiritual purity above ritual purity once more.  It is an important lesson for us Catholics.  We place a lot of emphasis on ritual in our worship, and the general practice of our faith discipline.  It’s easy for us to fall into the trap of the Pharisee and start judging others based upon how scrupulously they follow the rituals we think are necessary for holiness.  We forget that much of what we do is based not so much on dogma as on tradition.
 
Of course, as in all matters of faith, there is a line we walk between rationalizing that we are not obligated to follow tradition (e.g., “After all, I am a good person and have a good relationship with God even if I don’t go to Mass.”) and becoming judgmental, for instance, without trying to understand what other things might be affecting a person who didn’t attend Mass.  On the one hand, weekly Mass attendance is a precept of the Church, and required of the faithful.  On the other, one who is physically or emotionally unable to attend, such as a person who has experienced a profound loss [relationship or death] so that Mass attendance is too painful, can receive absolution.
 
Without getting into this complex issue too deeply, let us just say that the next time we see a person not following our ritualized traditions, let us not rush to judgment lest the Lord later look at us and cry “hypocrite.”  For ourselves, let us focus on that interior cleanliness that makes all other things clean.
 
Pax

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[1] The image used is “The Ecstasy of St Therese” by Francesco Fontebasso, c.1750s.
[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 Matthew 23:26.

Monday of the Twenty-eighth Week in Ordinary Time

Optional Memorial of Saint Callistus I, Pope and Martyr
 
Proper readings for the Memorial of St. Callistus I
 
Biographical information about St. Callistus I

“Hagar and Ishmael in the Wilderness”
by Karel Dujardin, c. 1662

 
Readings for Monday of the Twenty-eighth Week in Ordinary Time [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary: [3]
 
Reading 1: Galatians 4:22-24, 26-27, 31–5:1
 
Brothers and sisters:
It is written that Abraham had two sons,
one by the slave woman and the other by the freeborn woman.
The son of the slave woman was born naturally,
the son of the freeborn through a promise.
Now this is an allegory.
These women represent two covenants.
One was from Mount Sinai, bearing children for slavery;
this is Hagar.
But the Jerusalem above is freeborn, and she is our mother.
For it is written:
Rejoice, you barren one who bore no children;
break forth and shout, you who were not in labor;
for more numerous are the children of the deserted one
than of her who has a husband.
Therefore, brothers and sisters,
we are children not of the slave woman
but of the freeborn woman.
For freedom Christ set us free; so stand firm
and do not submit again to the yoke of slavery.
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Commentary on Gal 4:22-24, 26-27, 31–5:1
 
St. Paul uses the analogy of the two sons of Abraham to describe the difference between two covenants. First, the covenant of Sinai is represented by the birth of Ishmael to Hagar (see Genesis 16:3ff). This was where the Torah (the Book of the law) was given to Jewish people. Then, the new Covenant represented by the birth of Isaac to Sara, a miraculous intervention of the Spirit, which represents the new Jerusalem, God’s kingdom revealed in Christ. The clear reference here is that those born under the Law of Moses are slaves to the law, while those born under faith in Christ are set free (“For freedom Christ set us free”).
 
CCC: Gal 4:21-31 1972; Gal 4:26-28 723; Gal 4:26 757; Gal 5 1454; Gal 5:1 1741, 1748
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Responsorial Psalm: Psalm 113:1b-2, 3-4, 5a and 6-7
 
R. (see 2) Blessed be the name of the Lord forever.
or:
R. Alleluia, alleluia.
 
Praise, you servants of the LORD,
praise the name of the LORD.
Blessed be the name of the LORD
both now and forever.
R. Blessed be the name of the Lord for ever.
or:
R. Alleluia, alleluia.
 
From the rising to the setting of the sun
is the name of the LORD to be praised.
High above all nations is the LORD;
above the heavens is his glory.
R. Blessed be the name of the Lord for ever.
or:
R. Alleluia, alleluia.
 
Who is like the LORD, our God,
and looks upon the heavens and the earth below?
He raises up the lowly from the dust;
from the dunghill he lifts up the poor.
R. Blessed be the name of the Lord for ever.
or:
R. Alleluia, alleluia.
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Commentary on Ps 113:1b-2, 3-4, 5a and 6-7
 
Psalm 113 is a song of praise. The song is directed to the faithful of Israel (servants of the Lord), likely temple priests. In these strophes, the psalmist rejoices in all of God’s creation, an eternal testament to his power and glory. The psalmist sings of the Lord’s omnipresence (from the heavens above to the earth below), yet God's gaze is loving mercy for the poor.
 
CCC: Ps 113:1-2 2143
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Gospel: Luke 11:29-32
 
While still more people gathered in the crowd, Jesus said to them,
“This generation is an evil generation;
it seeks a sign, but no sign will be given it,
except the sign of Jonah.
Just as Jonah became a sign to the Ninevites,
so will the Son of Man be to this generation.
At the judgment
the queen of the south will rise with the men of this generation
and she will condemn them,
because she came from the ends of the earth
to hear the wisdom of Solomon,
and there is something greater than Solomon here.
At the judgment the men of Nineveh will arise with this generation
and condemn it,
because at the preaching of Jonah they repented,
and there is something greater than Jonah here.”
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Commentary on Luke 11:29-32
 
Jesus is asked again for a sign that would prove to his audience that he is what he claims to be. His response is vehement: the only sign that will be given to them will be the sign of Jonah, the message that they are under a condemnation from God unless they repent and return to faithfulness. This is followed by another reference to the Old Testament “the queen of the south,” a reference to the queen of Sheba (1 Kings 10: 1ff),  who came seeking the wisdom of Solomon. Using this imagery, the Lord refers to himself as God’s wisdom incarnate.
 
The final verse of this passage summarizes the message. Christ’s call to repentance carries more weight than Jonah’s call did for the Ninevites (Jonah 3:1-10) and his wisdom is greater than that of Solomon.
 
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Reflection:
 
If Paul had been living today and made the statement: “One was from Mount Sinai, bearing children for slavery; this is Hagar,” there would be riots in Palestine, Pakistan, and Afghanistan.  People would die because Paul dared to say anything against Hagar, the mother of Ishmael who, we all know, was in the line of their revered prophet.
 
Paul’s use of this allegory today is directed once more at some of the Christian converts from Judaism who continued their dedication to the Law of Moses.  His point was that God gave us the law, not to enslave us, but to set us free.  This same kind of argument would become necessary again in the late 1500s as the Calvinists asserted, not so much that we were slaves to the law, but that we were predestined to either be saved or forever damned.  Ironically the biggest scriptural signpost for the Calvinists was Jesus teaching his disciples to pray: “Thy will be done” (Matthew 6:9-10).
 
This sentiment leaked into the Church during that same period in history in which Jansenism reared its head in France. The theological principles of Jansenism "emphasize predestination, deny free will, and maintain that human nature is incapable of good.” [4] Like all attacks on doctrine, this one served to build up the Church’s understanding of the work of the Holy Spirit.  Ironically many of the Jansenists were vehemently opposed to the devotion of St. Margaret Mary Alacoque, who was also French, but she was devoted to the intercession of the Holy Spirit, and the merit of works in support of salvation.
 
We must ask what practical impact the Scripture for today has for us.  First, it is always good to be reminded that whatever we do each day is a free choice made by us.  It is also important that we remember that these actions have consequences, not only in this life but the next.  In the Gospel, Jesus speaks to those who reject him on his fateful trip to Jerusalem.  He reminds them that, if they ignore the warning he gives them, to repent from their unbelief and accept that the kingdom of God is at hand, because they want proof from him, they will suffer the fate promised to those warned by Jonah.
 
Although the Scriptures today are somewhat dark, our response today must be one of light.  It is up to us to accept the mantle of discipleship and carry the Word of God to the world today (or at least our part of it). 
 
Pax
 

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[1] The picture used today is “Hagar and Ishmael in the Wilderness” by Karel Dujardin, c. 1662.
[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] Source is the on-line Free Dictionary.