Additional Information about St. Anthony[1]
Readings for Thursday of the First Week in Ordinary Time[2]
Readings from the Jerusalem Bible (for the Proper of the Day)
Commentary:
As we approach the end of the second year of this project (February 1) we will begin providing commentary and in some cases reflections on both the readings for the proper of the season and the proper of the day if a memorial or feast are also celebrated on that day. To avoid confusion, the commentary and reflection for the day will be posted first, in the format to which the regular readership is accustom, followed by the commentary of the proper of the saint if designated as alternate.
Commentary for Readings for Thursday of the First Week in Ordinary Time
Reading 1 1 Samuel 4:1-11
The chronicle of Samuel continues with the story of the defeat of the Hebrews by the Philistines. The story, in addition to providing an historical reference, also fulfills the first prophecy of Samuel that God would punish the blasphemy of the sons of Eli (see 1 Samuel 2:12ff and 1 Samuel 3:11-14). Their death in the battle in which the Ark of the Covenant was captured is the underlying lesson of this historical text and may have been interpreted as the reason for the defeat of the army of Israel. We note the Philistines, when speaking of the arrival of the Ark in the camp of the army of Israel, refer to the arrival of “gods”. This plural address reflects the polytheistic views of the Philistines who assumed Israel also worshiped many gods.
Responsorial Psalm Psalm 44:10-11, 14-15, 24-25
R. Redeem us, Lord, because of your mercy.
Psalm 44 is a lament. The song calls to the Lord for help, asking God why he has allowed his faithful to be defeated. The singer pleads with God to come to the aid of his people for they are in great need.
Gospel Mark 1:40-45
St. Mark’s account of this incident is almost identical to that of St. Luke (see Luke 5:12-16) In this account of Jesus curing the leper, we see two remarkable details. First, it was the Hebrew law that those designated as “unclean” could not approach anyone closer than about ten feet. This leper was clearly much closer. He was close enough to Jesus who “stretched out his hand, touched him”. Not just with a word was this leper made clean. The Lord touched him which by Hebrew law as taboo. In one action the Lord demonstrates his power over the disease and his authority over the law.
Unlike the account in St. Luke, Jesus does not embrace the notoriety but withdraws to deserted places. None the less, people seek him out, coming to him form “everywhere.”
Reflection:
In the world today even non-Christians know who Jesus is. Many of these “unbelievers” will cling to other ideologies, rejecting the Savior either passively through indifference or violently, as if afraid that the peace of Christ, the truth of God’s love might seduce those who believe in disparate philosophies to the cause of Jesus, depleting those in power in these contrary dogmas of their base of support (and funding).
We can see how this lack of understanding can manifest itself in the first reading from 1 Samuel. The Philistines were clearly frightened, because of their own superstitious belief in many gods, that the token of the God of Israel, the Ark of the Covenant, would bring divine intervention into play on the battle field. It is a great example of how God does not work. Invoking God in prayer is not like some magic trick that will suddenly give a person superhuman physical strength or change the course of history. Yet, even today, some people believe they can somehow control God through their own efforts.
Does this mean that sometimes these superstitions cannot seemingly produce a desired affect? No, there are times when a belief can have amazing power. In the case sited in 1 Samuel, when the initial attack by the Israeli army took place, the Israelites were buoyed with confidence in God’s presence. This false sense of confidence probably evaporated quickly when they made contact with a grimly determined Philistine army (who had already defeated them once) and who now fought out of fear of that same totem that provided their opponents false security.
It is God’s plan that gets fulfilled. Again in the case of 1 Samuel, God had already planned for the house of Eli to suffer great punishment because they abused power and defiled the Lord. Samuel had told Eli this was going to happen.
So what do we take away from the scripture lessons of today? First, we see that we must seek God’s will, not our own. We see in the example of the Samuel story that God’s plan is often hidden and operates on a different plain than that of our human understanding. Second, we see the contrast of the loving God revealed in his Son who stretches out his hand to the ill and those downtrodden. It is this Lord of love who the people searched for in the desert. It is this God we serve and try to emulate.
Pax
Commentary for Alternate Readings for the Feast of St. Anthony (#513)
Readings for January 17, The Memorial of St. Anthony
Reading 1 Ephesians 6:10-18
The NAB footnote does a good job of summarizing this teaching selection: “A general exhortation to courage and prayer. Drawing upon the imagery and ideas of Isaiah 11:5; 59:16-17; and Wisdom 5:17-23, Paul describes the Christian in terms of the dress and equipment of Roman soldiers. He observes, however, that the Christian's readiness for combat is not directed against human beings but against the spiritual powers of evil.”
Proclaimed on the Memorial of St. Anthony we can see how the Saint accepted the armor of God in his own spiritual battles.
Responsorial Psalm Psalm 16:1-2a and 5, 7-9, 11
R. You are my inheritance, O Lord.
Psalm 16 is a didactic song exhorting the faithful to find strength in God and to reject false teachings. God will open the paths of righteousness to those who seek him.
Once again, placed on the Feast of St. Anthony, there is a clear reference to keeping God constantly before him, a hallmark of his heroic faith.
Gospel Matthew 19:16-26
Again we should look at the footnotes from the NAB on this passage: “Cf Mark 10:17-31. This story does not set up a "two-tier" morality, that of those who seek (only) eternal life (Matthew 19:16) and that of those who wish to be perfect (Matthew 16:21). It speaks rather of the obstacle that riches constitute for the following of Jesus and of the impossibility, humanly speaking, for one who has many possessions (Matthew 16:22) to enter the kingdom (Matthew 16:24). Actual renunciation of riches is not demanded of all; Matthew counts the rich Joseph of Arimathea as a disciple of Jesus (Matthew 27:57). But only the poor in spirit (Matthew 5:3) can enter the kingdom and, as here, such poverty may entail the sacrifice of one's possessions.”
St. Anthony clearly took this teaching of Christ to an extreme level and used it as a principle guide in developing the rule of poverty in monastic orders that followed his examples.
Readings for Thursday of the First Week in Ordinary Time[2]
Readings from the Jerusalem Bible (for the Proper of the Day)
Commentary:
As we approach the end of the second year of this project (February 1) we will begin providing commentary and in some cases reflections on both the readings for the proper of the season and the proper of the day if a memorial or feast are also celebrated on that day. To avoid confusion, the commentary and reflection for the day will be posted first, in the format to which the regular readership is accustom, followed by the commentary of the proper of the saint if designated as alternate.
Commentary for Readings for Thursday of the First Week in Ordinary Time
Reading 1 1 Samuel 4:1-11
The chronicle of Samuel continues with the story of the defeat of the Hebrews by the Philistines. The story, in addition to providing an historical reference, also fulfills the first prophecy of Samuel that God would punish the blasphemy of the sons of Eli (see 1 Samuel 2:12ff and 1 Samuel 3:11-14). Their death in the battle in which the Ark of the Covenant was captured is the underlying lesson of this historical text and may have been interpreted as the reason for the defeat of the army of Israel. We note the Philistines, when speaking of the arrival of the Ark in the camp of the army of Israel, refer to the arrival of “gods”. This plural address reflects the polytheistic views of the Philistines who assumed Israel also worshiped many gods.
Responsorial Psalm Psalm 44:10-11, 14-15, 24-25
R. Redeem us, Lord, because of your mercy.
Psalm 44 is a lament. The song calls to the Lord for help, asking God why he has allowed his faithful to be defeated. The singer pleads with God to come to the aid of his people for they are in great need.
Gospel Mark 1:40-45
St. Mark’s account of this incident is almost identical to that of St. Luke (see Luke 5:12-16) In this account of Jesus curing the leper, we see two remarkable details. First, it was the Hebrew law that those designated as “unclean” could not approach anyone closer than about ten feet. This leper was clearly much closer. He was close enough to Jesus who “stretched out his hand, touched him”. Not just with a word was this leper made clean. The Lord touched him which by Hebrew law as taboo. In one action the Lord demonstrates his power over the disease and his authority over the law.
Unlike the account in St. Luke, Jesus does not embrace the notoriety but withdraws to deserted places. None the less, people seek him out, coming to him form “everywhere.”
Reflection:
In the world today even non-Christians know who Jesus is. Many of these “unbelievers” will cling to other ideologies, rejecting the Savior either passively through indifference or violently, as if afraid that the peace of Christ, the truth of God’s love might seduce those who believe in disparate philosophies to the cause of Jesus, depleting those in power in these contrary dogmas of their base of support (and funding).
We can see how this lack of understanding can manifest itself in the first reading from 1 Samuel. The Philistines were clearly frightened, because of their own superstitious belief in many gods, that the token of the God of Israel, the Ark of the Covenant, would bring divine intervention into play on the battle field. It is a great example of how God does not work. Invoking God in prayer is not like some magic trick that will suddenly give a person superhuman physical strength or change the course of history. Yet, even today, some people believe they can somehow control God through their own efforts.
Does this mean that sometimes these superstitions cannot seemingly produce a desired affect? No, there are times when a belief can have amazing power. In the case sited in 1 Samuel, when the initial attack by the Israeli army took place, the Israelites were buoyed with confidence in God’s presence. This false sense of confidence probably evaporated quickly when they made contact with a grimly determined Philistine army (who had already defeated them once) and who now fought out of fear of that same totem that provided their opponents false security.
It is God’s plan that gets fulfilled. Again in the case of 1 Samuel, God had already planned for the house of Eli to suffer great punishment because they abused power and defiled the Lord. Samuel had told Eli this was going to happen.
So what do we take away from the scripture lessons of today? First, we see that we must seek God’s will, not our own. We see in the example of the Samuel story that God’s plan is often hidden and operates on a different plain than that of our human understanding. Second, we see the contrast of the loving God revealed in his Son who stretches out his hand to the ill and those downtrodden. It is this Lord of love who the people searched for in the desert. It is this God we serve and try to emulate.
Pax
Commentary for Alternate Readings for the Feast of St. Anthony (#513)
Readings for January 17, The Memorial of St. Anthony
Reading 1 Ephesians 6:10-18
The NAB footnote does a good job of summarizing this teaching selection: “A general exhortation to courage and prayer. Drawing upon the imagery and ideas of Isaiah 11:5; 59:16-17; and Wisdom 5:17-23, Paul describes the Christian in terms of the dress and equipment of Roman soldiers. He observes, however, that the Christian's readiness for combat is not directed against human beings but against the spiritual powers of evil.”
Proclaimed on the Memorial of St. Anthony we can see how the Saint accepted the armor of God in his own spiritual battles.
Responsorial Psalm Psalm 16:1-2a and 5, 7-9, 11
R. You are my inheritance, O Lord.
Psalm 16 is a didactic song exhorting the faithful to find strength in God and to reject false teachings. God will open the paths of righteousness to those who seek him.
Once again, placed on the Feast of St. Anthony, there is a clear reference to keeping God constantly before him, a hallmark of his heroic faith.
Gospel Matthew 19:16-26
Again we should look at the footnotes from the NAB on this passage: “Cf Mark 10:17-31. This story does not set up a "two-tier" morality, that of those who seek (only) eternal life (Matthew 19:16) and that of those who wish to be perfect (Matthew 16:21). It speaks rather of the obstacle that riches constitute for the following of Jesus and of the impossibility, humanly speaking, for one who has many possessions (Matthew 16:22) to enter the kingdom (Matthew 16:24). Actual renunciation of riches is not demanded of all; Matthew counts the rich Joseph of Arimathea as a disciple of Jesus (Matthew 27:57). But only the poor in spirit (Matthew 5:3) can enter the kingdom and, as here, such poverty may entail the sacrifice of one's possessions.”
St. Anthony clearly took this teaching of Christ to an extreme level and used it as a principle guide in developing the rule of poverty in monastic orders that followed his examples.
[1] The picture used today is “The Temptation of St. Anthony” by Cornelis Sftleven, 1629
[2] After Links to Readings Expire
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