Memorial of the Presentation of the Blessed Virgin Mary

Proper readings for the Memorial of the Presentation of the Virgin Mary
 
Additional Information about the Memorial of the Presentation of the Virgin Mary

“The Presentation of the Virgin in the Temple”
by Pierre Mignard, c. 1635

 
Readings for Thursday of the Thirty-third Week in Ordinary Time [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary: [3]
 
Reading 1: Revelation 5:1-10
 
I, John, saw a scroll in the right hand of the one who sat on the throne.
It had writing on both sides and was sealed with seven seals.
Then I saw a mighty angel who proclaimed in a loud voice,
“Who is worthy to open the scroll and break its seals?”
But no one in heaven or on earth or under the earth
was able to open the scroll or to examine it.
I shed many tears because no one was found worthy
to open the scroll or to examine it.
One of the elders said to me, “Do not weep.
The lion of the tribe of Judah, the root of David, has triumphed,
enabling him to open the scroll with its seven seals.”
 
Then I saw standing in the midst of the throne
and the four living creatures and the elders
a Lamb that seemed to have been slain.
He had seven horns and seven eyes;
these are the seven spirits of God sent out into the whole world.
He came and received the scroll from the right hand
of the one who sat on the throne.
When he took it,
the four living creatures and the twenty-four elders
fell down before the Lamb.
Each of the elders held a harp and gold bowls filled with incense,
which are the prayers of the holy ones.
They sang a new hymn:
 
“Worthy are you to receive the scroll
and break open its seals,
for you were slain and with your Blood you purchased for God
those from every tribe and tongue, people and nation.
You made them a kingdom and priests for our God,
and they will reign on earth.”
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Commentary on Rv 5:1-10
 
The seer (John) now describes a papyrus scroll in God's right hand with seven seals, indicating the importance of the message. A mighty angel asks who is worthy to open the scroll, who can accomplish God's salvific plan. There is despair at first when no one in creation can do it. But the seer is comforted by an elder who tells him that Christ (“The lion of the tribe of Judah, the root of David”) has won the right to open it. Expecting to see a lion, John turns to see Christ then appearing as a Lamb, coming to receive the scroll from God, for which he is acclaimed as at a coronation.[4]
 
CCC: Rv 5:6 1137
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Responsorial Psalm: Psalm 149:1b-2, 3-4, 5-6a and 9b
 
R. (Rev. 5:10) The Lamb has made us a kingdom of priests to serve our God.
or:
R. Alleluia.
 
Sing to the LORD a new song
of praise in the assembly of the faithful.
Let Israel be glad in their maker,
let the children of Zion rejoice in their king.
R. The Lamb has made us a kingdom of priests to serve our God.
or:
R. Alleluia.
 
Let them praise his name in the festive dance,
let them sing praise to him with timbrel and harp.
For the LORD loves his people,
and he adorns the lowly with victory.
R. The Lamb has made us a kingdom of priests to serve our God.
or:
R. Alleluia.
 
Let the faithful exult in glory;
let them sing for joy upon their couches;
Let the high praises of God be in their throats.
This is the glory of all his faithful. Alleluia.
R. The Lamb has made us a kingdom of priests to serve our God.
or:
R. Alleluia.
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Commentary on Ps 149:1b-2, 3-4, 5-6a and 9b
 
Psalm 149 is a communal song of praise. This passage rejoices in God’s kingship and invites the faithful to celebrate his saving works. We rejoice because God brings victory to the lowly and hope to the oppressed.
 
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Gospel: Luke 19:41-44
 
As Jesus drew near Jerusalem,
he saw the city and wept over it, saying,
“If this day you only knew what makes for peace–
but now it is hidden from your eyes.
For the days are coming upon you
when your enemies will raise a palisade against you;
they will encircle you and hem you in on all sides.
They will smash you to the ground and your children within you,
and they will not leave one stone upon another within you
because you did not recognize the time of your visitation.”
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Commentary on Lk 19:41-44
 
This lament for Jerusalem is found only in the Gospel of St. Luke. It is predictive of the destruction of that city in 70 A.D. by the Romans. “Jesus clothes his solemn words with the language and imagery of OT prophecy (Isaiah 29:1-3; Jeremiah 6:6; Ezekiel 4:1-3). Because Jerusalem has become a repeat offender, it will again suffer the devastation that befell the city in 586 B.C. with the Babylonian invasion.” [5] The clear meaning here is this event was a result of Jerusalem not accepting Christ the mediator of peace.
 
“Mystically: (St. Gregory the Great, Hom. In Evan. 39) Christ continues to weep for sinners who, like Jerusalem, run after evil and refuse to make peace with God. Their sins hide from their eyes the judgment that is coming; otherwise they would weep for themselves. When it arrives, demons will besiege the soul and the Lord will visit them with his dreadful punishment.” [6]
 
CCC: Lk 19:41-42 558
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Reflection:
 
We challenge ourselves today to find a way to be faithful to John 14:6: “I am the way and the truth and the life. No one comes to the Father except through me” (the idea that salvation is only available through belief in Christ), and at the same time understand that all people are offered adoption into God’s family (Ephesians 3:6): “the Gentiles are coheirs, members of the same body, and copartners in the promise in Christ Jesus through the gospel.”
 
John’s vision in Revelation (Apocalypse) clearly points to Christ’s primacy in heaven.  He alone in God’s heavenly kingdom is worthy to open the scroll that is the Father’s saving plan.  The only one who can bring about salvation is the “lamb who was slain.”  That clearly points to the fact that only Christ can bring a person to eternal life.
 
We then look at St. Luke’s Gospel and are told that the Lord looked on Jerusalem and saw the unbelief of the people (“If this day you only knew what makes for peace–but now it is hidden from your eyes.”).  He weeps for them because he sees their spiritual death – their complete destruction as a consequence of their failure to grasp the revelation that God has sent.  Here too we seem to find that Christ alone holds salvation.  He alone is the way, the truth, and the life.
 
What then of our brothers and sisters who have rejected him?  What about all the good people in the world who have not chosen to follow Christ – the Hindus like Gandhi – the Buddhist monks who seek the golden path?  What of them?   Are they, because of their unbelief, consigned to hell?
 
There are those among our denominational brethren who would say yes.  Some would go further and say, if anyone has not accepted Jesus as their “personal Savior,” worshiping in the way they prescribe, even others who believe Christ is the way, are doomed to eternal damnation.  There are others who look more literally at Revelation and say that only 144,000 will be saved (Revelation 7:4).  We of the Catholic faith look more broadly at Scripture and see there the merciful God who, like a loving parent, hopes that all his creation will come to the infinite halls of the heavenly kingdom. 
 
We believe that the transition from the earthly life in our biological shell to the glorious body of the resurrection is not instantaneous in most cases.  Rather, there is a process of cleansing that takes place.  A process, as the Catechism of the Catholic Church says: “All who die in God's grace and friendship, but still imperfectly purified, are indeed assured of their eternal salvation; but after death they undergo purification, so as to achieve the holiness necessary to enter the joy of heaven.”[7] We call this process Purgatory, and it is a great gift since it is the rare individual who passes through this life completely in perfect contrition. 
 
But what about Gandhi and the monks?  They reject the notion that Christ was the way.  But they did not understand; they saw God through their own lens of faith.  When they come to see our Triune God, about which their understanding was incomplete, they too have access to the process that completes their journey.  We believe that only the un-contrite, those who have not sought forgiveness, will consign themselves to the place where there is “wailing and gnashing of teeth.”
 
Today we remember those, living and dead, who will find the final road to the heavenly kingdom to be too difficult.  May the Lord’s final mercy bring them at last to his eternal home.
 
Pax

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[1] The picture used today is “The Presentation of the Virgin in the Temple” by Pierre Mignard, c. 1635.
[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 Rev 5:1-14.
[5] Ignatius Catholic Study Bible, © 2010, Ignatius Press, San Francisco, CA. pp.144-45.
[6] Ibid.
[7] CCC 1030

Wednesday of the Thirty-third Week in Ordinary Time

“The Unfaithful Steward”
by Jan Luyken from the Bowyer Bible, c.1810’s

 
Readings for Wednesday of the Thirty-third Week in Ordinary Time [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary: [3]
 
Reading 1: Revelation 4:1-11
 
I, John, had a vision of an open door to heaven,
and I heard the trumpet-like voice
that had spoken to me before, saying,
“Come up here and I will show you what must happen afterwards.”
At once I was caught up in spirit.
A throne was there in heaven, and on the throne sat one
whose appearance sparkled like jasper and carnelian.
Around the throne was a halo as brilliant as an emerald.
Surrounding the throne I saw twenty-four other thrones
on which twenty-four elders sat,
dressed in white garments and with gold crowns on their heads.
From the throne came flashes of lightning,
rumblings, and peals of thunder.
Seven flaming torches burned in front of the throne,
which are the seven spirits of God.
In front of the throne was something that resembled
a sea of glass like crystal.
 
In the center and around the throne,
there were four living creatures
covered with eyes in front and in back.
The first creature resembled a lion, the second was like a calf,
the third had a face like that of a man,
and the fourth looked like an eagle in flight.
The four living creatures, each of them with six wings,
were covered with eyes inside and out.
Day and night they do not stop exclaiming:
“Holy, holy, holy is the Lord God almighty,
who was, and who is, and who is to come.”
Whenever the living creatures give glory and honor and thanks
to the one who sits on the throne, who lives forever and ever,
the twenty-four elders fall down
before the one who sits on the throne
and worship him, who lives forever and ever.
They throw down their crowns before the throne, exclaiming:
 
“Worthy are you, Lord our God,
to receive glory and honor and power,
for you created all things;
because of your will they came to be and were created.”
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Commentary on Rv 4:1-11
 
This reading is the entire text of Chapter 4 of St. John’s Revelation. First, we see the heavenly court in worship. The twenty-four elders would represent the twelve tribes of Israel and the twelve apostles. Much of what is described here is taken from the apocalyptic literature in the Old Testament, specifically Ezekiel (Ezekiel 1:22-26), Tobit (Tobit 12:15), and Isaiah (Isaiah 6:2). The special effects, flashes of lightning, rumblings and peals of thunder are representations of God’s activity. The addition of the eyes to the four living creatures represents God’s omnipresent vision and concern for mankind. The principal focus of this chapter, in addition to providing imagery of the heavenly court, is to give a sense of God’s majesty and omnipotence.
 
CCC: Rv 4-5 1138; Rv 4:2 1137; Rv 4:6-11 662; Rv 4:8-11 2642; Rv 4:11 295, 2855
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Responsorial Psalm: Psalm 150:1b-2, 3-4, 5-6
 
R. (1b) Holy, holy, holy Lord, mighty God!
 
Praise the LORD in his sanctuary,
praise him in the firmament of his strength.
Praise him for his mighty deeds,
praise him for his sovereign majesty.
R. Holy, holy, holy Lord, mighty God!
 
Praise him with the blast of the trumpet,
praise him with lyre and harp,
Praise him with timbrel and dance,
praise him with strings and pipe.
R. Holy, holy, holy Lord, mighty God!
 
Praise him with sounding cymbals,
praise him with clanging cymbals.
Let everything that has breath
praise the LORD! Alleluia.
R. Holy, holy, holy Lord, mighty God!
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Commentary on Ps 150:1b-2, 3-4, 5-6
 
Psalm 150 contains a litany of praise, first praising God for what he is.  In the strophes that follow, it offers praise with various media, instruments, dance, and song. The refrain, “holy, holy, holy Lord, mighty God,” has its roots in the ancient Hebrew, in that there was no word for “holier” or “holiest.” When that thought was to be expressed, the word was repeated the appropriate number of times. The psalm serves as a doxology for the fifth book of Psalms. The sound of clashing cymbals in this case reminds us of the rumblings and peals of thunder in Revelation, God’s work, and his presence on earth.
 
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Gospel:  Luke 19:11-28
 
While people were listening to Jesus speak,
he proceeded to tell a parable because he was near Jerusalem
and they thought that the Kingdom of God
would appear there immediately.
So he said,
“A nobleman went off to a distant country
to obtain the kingship for himself and then to return.
He called ten of his servants and gave them ten gold coins
and told them, ‘Engage in trade with these until I return.’
His fellow citizens, however, despised him
and sent a delegation after him to announce,
‘We do not want this man to be our king.’
But when he returned after obtaining the kingship,
he had the servants called, to whom he had given the money,
to learn what they had gained by trading.
 
The first came forward and said,
‘Sir, your gold coin has earned ten additional ones.’
He replied, ‘Well done, good servant!
You have been faithful in this very small matter;
take charge of ten cities.’
Then the second came and reported,
‘Your gold coin, sir, has earned five more.’
And to this servant too he said,
‘You, take charge of five cities.’
Then the other servant came and said,
‘Sir, here is your gold coin;
I kept it stored away in a handkerchief,
for I was afraid of you, because you are a demanding man;
you take up what you did not lay down
and you harvest what you did not plant.’
He said to him,
‘With your own words I shall condemn you,
you wicked servant.
You knew I was a demanding man,
taking up what I did not lay down
and harvesting what I did not plant;
why did you not put my money in a bank?
Then on my return I would have collected it with interest.’
And to those standing by he said,
‘Take the gold coin from him
and give it to the servant who has ten.’
But they said to him,
‘Sir, he has ten gold coins.’
He replied, ‘I tell you,
to everyone who has, more will be given,
but from the one who has not,
even what he has will be taken away.
Now as for those enemies of mine who did not want me as their king,
bring them here and slay them before me.’”
 
After he had said this,
he proceeded on his journey up to Jerusalem.
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Commentary on Lk 19:11-28
 
This selection from St. Luke’s Gospel contains two interwoven parables. The first is the parable of the talents (see also Matthew 25:14ff). The gold coins represent the gifts God has given us. The king’s return is meant to symbolize the Lord's final return in judgment. His reaction to each of the servants indicates the Lord’s expectation that the gifts he gives us are expected to be used and used for his greater glory. We are not to hide them; in doing so we lose them.
 
The second is the parable of the rejected king. This latter parable could have had historical significance since, after the death of Herod the Great, his son Archelaus went to Rome to receive the same authority. He was opposed by a delegation of Jews. Although he was not given the title of king, he was given authority over Judea and Samaria. This parallel used by St. Luke would have served to stop speculation about the imminent Parousia. A second possibility is that the Lord himself was predicting that his impending entry to Jerusalem was not to be a glorious kingship, but rather he would have to travel to a far distant place (heaven) to receive that crown.
 
St. Luke’s version of the parable of the talents serves to reinforce the idea that the faithful must be diligent in building up the kingdom of God through the use of what God has provided. Failure to do so (presuming the imminent second coming and laying down one’s vocation) would result in severe punishment.
 
CCC: Lk 19:11-27 1936; Lk 19:13;15 1880
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Reflection:
 
Today we look explicitly (and inwardly) at our preparation for the coming of the kingdom of God. That is what was expected in the Gospel from St. Luke, and that is the picture St. John painted in his vision from the Book of Revelation.
 
What is instructive here is the placement of the parable of the talents (Luke uses coins or “minahs”; it’s less expensive that way) that focuses us on our own discernment, or what our gifts are and how we are using them. It is good timing, as we approach the Advent season, to think about what we have been given, especially in the United States of America. How fortunate we are to have been given the freedom to worship our God (we hope), and to apply the gifts we have been given to his greater glory.
 
It is an excellent time to evaluate what God has given us. Not just the material things we have been able to accumulate because of the industry or intelligence with which he endowed us, but the application of that industry and intelligence. Have we done what we do for the Lord’s glory or our own? Have we presented the successes we have had as attributable to him, or to ourselves?
 
One element of the Gospel today cannot be overlooked as we evaluate our gifts and their application. That is, have we wrapped our coin of faith in a handkerchief because we were not proud of it, or have we taken that coin and put it in play, to bring more to God than he gave us to begin with? That is a hard question, but one the parable begs us to ask ourselves.
 
Pax
 

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[1] The picture used today is “The Unfaithful Steward” by Jan Luyken from the Bowyer Bible, c.1810’s.
[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.

Tuesday of the Thirty-third Week in Ordinary Time

“Tax Collector” by Marinus van Reymerswaele, 1542

Readings for Tuesday of the Thirty-third Week in Ordinary Time [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary: [3]
 
Reading 1: Revelation 3:1-6, 14-22
 
I, John, heard the Lord saying to me:
“To the angel of the Church in Sardis, write this:
 
“‘The one who has the seven spirits of God
and the seven stars says this: “I know your works,
that you have the reputation of being alive, but you are dead.
Be watchful and strengthen what is left, which is going to die,
for I have not found your works complete in the sight of my God.
Remember then how you accepted and heard; keep it, and repent.
If you are not watchful, I will come like a thief,
and you will never know at what hour I will come upon you.
However, you have a few people in Sardis
who have not soiled their garments;
they will walk with me dressed in white,
because they are worthy.
 
“‘The victor will thus be dressed in white,
and I will never erase his name from the book of life
but will acknowledge his name in the presence of my Father
and of his angels.
 
“‘Whoever has ears ought to hear what the Spirit says to the churches.’”
 
“To the angel of the Church in Laodicea, write this:
 
“‘The Amen, the faithful and true witness,
the source of God’s creation, says this:
“I know your works;
I know that you are neither cold nor hot.
I wish you were either cold or hot.
So, because you are lukewarm, neither hot nor cold,
I will spit you out of my mouth.
For you say, ‘I am rich and affluent and have no need of anything,’
and yet do not realize that you are wretched,
pitiable, poor, blind, and naked.
I advise you to buy from me gold refined by fire so that you may be rich,
and white garments to put on
so that your shameful nakedness may not be exposed,
and buy ointment to smear on your eyes so that you may see.
Those whom I love, I reprove and chastise.
Be earnest, therefore, and repent.
 
“‘Behold, I stand at the door and knock.
If anyone hears my voice and opens the door,
then I will enter his house and dine with him,
and he with me.
 
I will give the victor the right to sit with me on my throne,
as I myself first won the victory
and sit with my Father on his throne.
 
“‘Whoever has ears ought to hear
what the Spirit says to the churches.’”
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Commentary on Rv 3:1-6, 14-22
 
St. John addresses his vision to two more of the seven churches of Asia (the Asian Province of Rome), Sardis [4] and Laodicea. [5] In the case of Sardis, he reprimands them for backsliding. Apparently, the community had been reduced in numbers to a point where it was in danger of disappearing. The evangelist tells them that the few that remained faithful would be rewarded for their steadfastness.
 
At Laodicea the apostle criticized them for lack of zeal for the faith. He says: “I know that you are neither cold nor hot. I wish you were either cold or hot.” He bases this observation upon their works, indicating that while they profess Christ Jesus, their actions are not reflecting that conviction.
 
CCC: Rv 3:14 1065
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Responsorial Psalm: Psalm 15:2-3a, 3bc-4ab, 5
 
R. (Rev. 3: 21) I will seat the victor beside me on my throne.
 
He who walks blamelessly and does justice;
who thinks the truth in his heart
and slanders not with his tongue.
R. I will seat the victor beside me on my throne.
 
Who harms not his fellow man,
nor takes up a reproach against his neighbor;
By whom the reprobate is despised,
while he honors those who fear the LORD.
R. I will seat the victor beside me on my throne.
 
Who lends not his money at usury
and accepts no bribe against the innocent.
He who does these things
shall never be disturbed.
R. I will seat the victor beside me on my throne.
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Commentary on Ps 15:2-3a, 3bc-4ab, 5
 
Psalm 15 is a didactic song instructing the faithful to follow God’s precepts and explaining that those who act in accord with Mosaic Law will receive God’s support and grace. It is a Jewish form of examination of conscience. These verses record the response of the temple representative when asked what virtues are appropriate in the eyes of God.  The response lauds the person who follows the “law,” specifically the Hebrew laws that warn against slander or false accusations. In the second strophe it honors the person who does no violence against another. And finally, in the last strophe, we are told that the person who does not charge interest on a loan (usury) is also uplifted.
 
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Gospel: Luke 19:1-10
 
At that time Jesus came to Jericho and intended to pass through the town.
Now a man there named Zacchaeus,
who was a chief tax collector and also a wealthy man,
was seeking to see who Jesus was;
but he could not see him because of the crowd,
for he was short in stature.
So he ran ahead and climbed a sycamore tree in order to see Jesus,
who was about to pass that way.
When he reached the place, Jesus looked up and said,
“Zacchaeus, come down quickly,
for today I must stay at your house.”
And he came down quickly and received him with joy.
When they saw this, they began to grumble, saying,
“He has gone to stay at the house of a sinner.”
But Zacchaeus stood there and said to the Lord,
“Behold, half of my possessions, Lord, I shall give to the poor,
and if I have extorted anything from anyone
I shall repay it four times over.”
And Jesus said to him,
“Today salvation has come to this house
because this man too is a descendant of Abraham.
For the Son of Man has come to seek
and to save what was lost.”
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Commentary on Lk 19:1-10
 
In this passage, we hear the story of Zacchaeus, the tax collector, and Jesus. While still on his final journey to Jerusalem, this encounter takes place in Jericho, on the western edge of Jordan Valley, about 6 miles north of the Dead Sea, northeast of Jerusalem. Jesus chooses Zacchaeus’ home for his resting place (an unpopular choice: “they began to grumble, saying, ‘He has gone to stay at the house of a sinner’”).
 
Jesus uses this occasion to give us a clear idea of why he came. When Zacchaeus tells him what he has done with his material possessions, Jesus proclaims: “the Son of Man has come to seek and to save what was lost.” The Lord's mission is salvation.
 
The story of Zacchaeus is another of the stories unique to the Gospel of St. Luke. The tax collector exemplifies the attitude the faithful should take. He detaches himself easily from his wealth. Zacchaeus' offers go beyond what Mosaic Law calls for (assuming some of his dealings were dishonest: Exodus 21:37; Numbers 5:5-7), to give half of his possessions to the poor, and to make amends four times over for any accounts he has wrongly settled. This action, the Lord tells those present, has earned him salvation.
 
CCC: Lk 19:1-10 2712; Lk 19:8 549, 2412; Lk 19:9 1443
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Reflection:
 
We cannot ignore that Jesus came “to seek and save what was lost.”  We also understand that, through the apostles, this mission was passed on to the church, and, through our baptism, to us.  It is an important mission and one of which we should never lose sight.  The message we bring must be Christ’s message, not our own interpretation of another’s moral code.
 
Each day in the news we find another example of conflict between those who uphold the church’s teaching on the sanctity of life and religious liberty and those who view life decisions as belonging to each individual, regardless of the value they place on human life. We are told it does not matter where they work, that the organization and its employees must adhere to government values. We must try to balance our righteous zeal against allowing ourselves to be pulled into the sin of uncharitable thoughts and actions.
 
While the dignity of human life is an important element of church teaching, and certainly needs to be proclaimed to the world, we must always be cautious that we do not lose sight of the Lord’s own example of how to teach and how to reach out.  We can use the story of Jesus’ encounter with Zacchaeus as an example.  Zacchaeus was a tax collector.  In the time of Jesus, that meant he was a representative of the occupying Roman government, despised by most of the region’s native residents.  Those in his profession made a good living, not just collecting the lawful tax imposed by the government, but like collection agencies today, they also received a percentage of what they were able to collect.
 
We could, corrected for time and social evolution, place his image at the same level as an abortion doctor in a strongly pro-life community today.  What would the modern response to such an individual be from those with zeal for this important teaching?  Experience tells us that the tactics used would be to attempt to publicly humiliate this person, to stop him, by whatever means necessary (in some cases this has even taken the form of violence, certainly mental violence if not physical), from doing what he or she clearly thinks is the morally right thing.  We are not defending the pro-abortion cause here, just trying to point out where our zeal may have taken us.
 
If Jesus were here in this community, he would use his prestige and notoriety to go to this doctor’s house and convince the person that his view on the sanctity of life had become twisted and desensitized, and that he has lost sight of the previously taken oath to save lives.  Jesus would reach out in love to this person, not try to heap on public humiliation (we see those bullying tactics routinely used by the LGBT groups against anyone who disagrees with them).
 
We too must be careful not to so vehemently proclaim pro-life or any other cause that we overshadow the most important message that Christ left us: to love God and one another.  In some instances, this feels like the case.  To use the analogy of cooking, so much spice has been added to the recipe that the flavor of the dish has been spoiled.
 
The church has such a huge job to do that we must not be directed to only one issue.  To those who are critical of the clergy who did not speak out forcefully before the elections I would say, rather than trying to divide the church we must unify.  By our united actions great things can be accomplished.  Above all we must hate the sin and love the sinner.  It is Christ’s message, and he is the way, the truth and the life.
 
Pax
 

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[1] The picture used today is “Tax Collector” by Marinus van Reymerswaele, 1542.
[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] Sardis: this city, located ca. thirty miles southeast of Thyatira, was once the capital of Lydia, known for its wealth at the time of Croesus (6th century B.C.). Its citadel, reputed to be unassailable, was captured by surprise, first by Cyrus and later by Antiochus. The church is therefore warned to be on guard.
[5] Laodicea: ca. forty miles southeast of Philadelphia and ca. eighty miles east of Ephesus, a wealthy industrial and commercial center, with a renowned medical school. It exported fine woolen garments and was famous for its eye salves. It was so wealthy that it was proudly rebuilt without outside aid after the devastating earthquake of A.D. 60/61.

Monday of the Thirty-third Week in Ordinary Time

Optional Memorial of the Dedication of the Basilica of Saints Peter and Paul, Apostles

Proper readings for the Memorial of the Dedication of the Basilicas of Sts. Peter and Paul
 
Additional Information about the Dedication of the Basilicas of Sts. Peter and Paul
 
Or
 
Optional Memorial for Saint Rose Philippine Duchesne [United States]
 
Alternate readings for this memorial may be taken from the Common of Virgins or the Common of Holy Men and Women.
 
Author’s selection of the Memorial of St. Rose Philippine Duchesne
 
Additional Information about St. Rose Philippine Duchesne  

“Christ Healing the Blind”
by El Greco, 1570-75

 
Readings for Monday of the Thirty-third Week in Ordinary Time [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary: [3]
 
Reading 1: Revelation 1:1-4; 2:1-5
 
The revelation of Jesus Christ, which God gave to him,
to show his servants what must happen soon.
He made it known by sending his angel to his servant John,
who gives witness to the word of God
and to the testimony of Jesus Christ by reporting what he saw.
Blessed is the one who reads aloud
and blessed are those who listen to this prophetic message
and heed what is written in it, for the appointed time is near
 
John, to the seven churches in Asia: grace to you and peace
from him who is and who was and who is to come,
and from the seven spirits before his throne.
 
I heard the Lord saying to me:
“To the angel of the Church in Ephesus, write this:
 
“‘The one who holds the seven stars in his right hand
and walks in the midst of the seven gold lampstands says this:
“I know your works, your labor, and your endurance,
and that you cannot tolerate the wicked;
you have tested those who call themselves Apostles but are not,
and discovered that they are impostors.
Moreover, you have endurance and have suffered for my name,
and you have not grown weary.
Yet I hold this against you:
you have lost the love you had at first.
Realize how far you have fallen.
Repent, and do the works you did at first.
Otherwise, I will come to you
and remove your lampstand from its place, unless you repent.”’
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Commentary on Rv 1:1-4; 2:1-5
 
The first part of this passage from Revelation (Revelation 1:1-4) makes it appear as if this were a normal letter to the churches of Asia. Only the introduction and salutation reflect this form. The seven churches being referred to are in the Roman Province of Asia which was western Turkey. The specific churches being referred to are mentioned in Revelation 1:11: Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea. Each one of these gets its own injunction, like the one to Ephesus which is included in this selection.
 
Ephesus is given praise and criticism along with a warning that, if they do not revert to their previous charismatic love for one another, their “lampstand” (the symbol of the presence of Christ) will be removed. Important in the commendation to the Ephesians is their steadfastness, and their ability to reject false apostles.
 
CCC: Rv 1:4 1403, 2854; Rv 2-3 401; Rv 2:5 1429
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Responsorial Psalm: Psalm 1:1-2, 3, 4 and 6
 
R. (Rev. 2:17) Those who are victorious I will feed from the tree 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 are victorious I will feed from the tree 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 are victorious I will feed from the tree 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 are victorious I will feed from the tree 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 18:35-43
 
As Jesus approached Jericho
a blind man was sitting by the roadside begging,
and hearing a crowd going by, he inquired what was happening.
They told him,
“Jesus of Nazareth is passing by.”
He shouted, “Jesus, Son of David, have pity on me!”
The people walking in front rebuked him,
telling him to be silent,
but he kept calling out all the more,
“Son of David, have pity on me!”
Then Jesus stopped and ordered that he be brought to him;
and when he came near, Jesus asked him,
“What do you want me to do for you?”
He replied, “Lord, please let me see.”
Jesus told him, “Have sight; your faith has saved you.”
He immediately received his sight
and followed him, giving glory to God.
When they saw this, all the people gave praise to God.
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Commentary on Lk 18:35-43
 
This passage from St. Luke’s Gospel takes place as Jesus is returning to Jerusalem for the last time. The blind man, whom he cures, addresses him as “Son of David,” a clear reference to Christ’s role as Messiah. Understanding his faith, the Lord announces: “Have sight; your faith has saved you.” The message is that those who recognize Jesus as the Messiah are saved. As a further testament to the identity of Jesus as Messiah, we are told the witnesses to this healing event recognized the action as a work of God's mercy, not the work of a man: "all the people gave praise to God."
 
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Reflection:
 
We are in the next-to-last week of our liturgical year, and our readings drive us toward our complete understanding of Jesus’ mission. Revealed in Scripture, he reigns as Messiah on earth and Lord of Heaven.  Even as the mystical reality of his divinity is pondered by St. John in the Book of Revelation (the Apocalypse), and the blind man who calls him “Son of David,” his ancient messianic title, we find practical advice that we must follow as a consequence of our faith and understanding.
 
Psalm 1 tells us that the one who follows God’s law is “blessed.”  We pause for a moment to consider what it means to be “blessed,” and why we should aspire to achieve that state.  First, we must avoid confusion.  Being named “Blessed” in the Church, that is, having that title officially recognized, carries much greater weight since it means that the person so titled has been put forward as a saint.  That person, as a consequence of their special grace and heroic virtue, has been presumed by the whole Church to have achieved a special place of favor in the kingdom of heaven. 
 
What we hope to consider in this short reflection is not that formal title, but rather a personal state that results from one’s diligence on the path toward God.  Think for a moment of a person you believe to be very much focused on following God’s commandments, and living a life directed toward the greater glory of God.  The person does not have to be perfect, but just very much concerned with both the faith and actions prescribed by tradition and Scripture, seeking to please God in all things.
 
If we are lucky enough to know a person who has truly embarked upon such a path, we notice some things about that person that give us an indication of what a “blessed” life might be like.  First, we notice a sense of peace about them.  While they can be intense and seem driven, underlying that intensity is a peace that comes from complete reliance on God.  When things do not go well, they seem to take it in stride; the word “unflappable” comes to mind.
 
The person who has an intense relationship with God, so necessary be “blessed,” is also in a state of subdued joy.  Some have called this a spiritual high and it can be addictive.  Those who have attained this state in any sustained way, that rapturous comfort of knowing absolutely that God is with you and in you, sharing your being, have done so, not because of a single event (although a single experience may have seemed to be a trigger), but rather because of a discipline of prayer and actions that are in harmony with the will of the Father.  Once again, this does not mean the person is perfect (although some of the more spectacular examples of living this “blessed” life have seemed to be so) but have achieved that outward appearance of beatific calm that serves as an example of faith to inspire others.
 
It is this “blessed” life on earth and euphoric life in heaven we are invited to share.  It is this kind of faith that cured the blind man on the road to Jericho, and inspired St. John to envision the kingdom of God.  What we must do to achieve this “blessed” life is clear to us.  When we conform our attitudes to Christ and offer our hearts completely and unselfishly to God, we have found the path.  For most of us, this will be a lifelong pursuit in which we never quite get there.  But imagine the reward of the effort and the gift of success.  Today our prayer is that we ceaselessly move in the right direction, toward that “blessed” state when God’s will and ours are united, and we become one with him.  May God’s grace strengthen us on our journey.
 
Pax

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[1] The picture is “Christ Healing the Blind” by El Greco, 1570-75.
[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.