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| “Madonna and Child with Saints” by Andrea Del Castagno, c. 1445 |
Commentary:
Reading 1: Revelation 7:2-4, 9-14
Commentary on Rv 7:2-4, 9-14
St. John’s vision of the heavenly kingdom unfolds in this passage with an image of those who have gone from this life to the next and now stand before the throne of God. “A seal is a mark of ownership and protection. Here the seal of God is related to the seals of the scroll, giving protection to the believing remnant of Israel, who will pass through the tribulation. This may refer to a grace of spiritual perseverance rather than a guarantee of physical survival. In the broader context of Revelation, there is a contrast between the seal of God stamped on the foreheads of the righteous and the mark of the beast inscribed on the brows of the wicked (Revelation 13:16). The former bears the divine name of God (Revelation 14:1; 22:4) while the latter bears the demonic name of the beast (CCC 1296). […] The entire scene parallels Ezekiel 9:1-7 where the messenger seals the foreheads of the righteous in Israel to protect them from the wrath of God poured out on Jerusalem. The seal was shaped like the Hebrew letter taw, which in ancient script looked like a cross (x or +).”[4]
Hebrew numerology provides the number- one hundred and forty four thousand (from each of the tribes of Israel) representing a huge number (1,000 times 12 times 12), possibly a number of completeness, and follows that with uncounted Saints from the Gentiles beginning with the martyrs (those who have washed their robes in the Blood of the Lamb).” The blood of the Lamb, who has been offered in sacrifice for all, has exercised its universal and most effective redemptive power in every corner of the earth, extending grace and salvation to that 'great multitude'. After undergoing the trials and being purified in the blood of Christ, they -- the redeemed -- are now safe in the Kingdom of God, whom they praise and bless for ever and ever" (Saint John Paul II, "Homily", 1 November 1981).
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Responsorial Psalm: Psalm 24:1bc-2, 3-4ab, 5-6
R. (see 6) Lord, this is the people that longs to see your face.
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Commentary on Ps 24:1bc-2, 3-4ab, 5-6
Psalm 24 is a processional song. It recalls that God is the great creator and he calls his people to be faithful. It asks the question who can come into his presence and answers only those who are sinless (completely reconciled to God). They who achieve that beatified state will receive the reward of eternal life from the savior. It focuses on the character of the one who worthily seeks God and the one who is worthy to come into God’s kingdom and stand before him. We are answered; “He whose hands are sinless, whose heart is clean, who desires not what is vain.”
This is part of a hymn of entrance, sung as the Arc of the Covenant was brought into the Temple followed by the faithful. Once again in this song we find a reference borrowed by St. John’s Revelation (Revelations 14:5) and an image created in Hebrews 10:22 . Who are the ones allowed full access to God?
CCC: Ps 24:6 2582
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Reading 2: 1 John 3:1-3
Commentary on 1 Jn 3:1-3
“The greatest sign of God's love is the gift of his Son (John 3:16) that has made Christians true children of God. This relationship is a present reality and also part of the life to come; true knowledge of God will ultimately be gained, and Christians prepare themselves now by virtuous lives in imitation of the Son.”[5] “the world” is the biblical term consistently used in reference to the non-Christian populations of that era. In modern terminology it would refer to secular society.
CCC: 1 Jn 3 2822; 1 Jn 3:1 1692; 1 Jn 3:2 163, 1023, 1161, 1720, 2519, 2772
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Gospel: Matthew 5:1-12a
Commentary on Mt 5:1-12a
This section of the Sermon on the Mount begins the first of five great discourses in St. Matthew’s Gospel. He begins using a formula common in the Wisdom literature of the Old Testament (Job 5:17; Proverbs 3:13; Sirach 25:8-9) with “Blessed are the poor in spirit.” This designation identifies those without material resources, completely dependent upon God. (This distinction is for the devout poor). The discourse continues blessing they who mourn, who are meek, who “hunger” for righteousness (-to adopt the Lord’s law of love in their hearts), the merciful, the clean of heart (-those who are reconciled to God), the peacemakers, the persecuted, and finally those who will be reviled because they profess faith in Christ.
The litany of praises for those to be blessed by the Lord has an overarching theme. It holds up the spiritual strength of complete dependence on God for life, health, and prosperity. St. Matthew captures the strength in that dependence and God’s promise of salvation through the words of the Savior.
It is noteworthy that the word “Blessed” [μακάριοι (makάrios) in Greek and Beati in Latin] is translated “Happy” in many Old Testament texts. The idea of happiness or peace as a blessing from God is an important understanding about the intent of this discourse.
CCC: Mt 5:1 581; Mt 5:3-12 1716; Mt 5:3 544, 2546; Mt 5-7 2763; Mt 5-6 764; Mt 5:8 1720, 2518; Mt 5:9 2305, 2330; Mt 5:11-12 520
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Reflection:
On this the Solemnity of All Saints we celebrate those who have listened to God’s word, heard his call, and faithfully followed him. We differentiate the Saints, known and unknown from those who we remember tomorrow on the Feast of All Souls because we do not know all those whom God has admitted to his heavenly court. Some of those whose lives we celebrate are in the list of Saints, the exact number is not easy to find but it is thought to be over 8,000 (Saints and Blessed according to the Saints.SPQN.Com) but a recent article from Catholic Exchange challenges that number. While one might think this is a huge number, consider that this list started two thousand years ago. If there are, as supposed over 8:000, that’s really only about four a year; roughly lottery statistics.
The Catechism of the Catholic Church (CCC) says the following:
By canonizing some of the faithful, i.e., by solemnly proclaiming that they practiced heroic virtue and lived in fidelity to God's grace, the Church recognizes the power of the Spirit of holiness within her and sustains the hope of believers by proposing the saints to them as models and intercessors. "The saints have always been the source and origin of renewal in the most difficult moments in the Church's history." Indeed, "holiness is the hidden source and infallible measure of her apostolic activity and missionary zeal." (CCC 828)
The important fact about this celebration is that we remember all of the men and women who have demonstrated heroic virtue for the cause of the Holy Church. Their examples of faith and fidelity span almost every conceivable circumstance, era, and life-style. There is, within the ranks of those at the foot of the Throne of God, a Saint with whom every person on earth may identify and say – “That one is almost like me.” And that is the idea behind All Saints. To recall the various paths offered by God to the holy men and women who so faithfully served him on earth. We are given this day to reflect on our own lives and what they may yet become in the service of the Lord.
There is a reason that St. Matthew’s recollection of the beginning of the Sermon on the Mount is given to us on this Feast Day. The Lord invites all of us to participate in being called “blessed”. He calls and has called all peoples of all nations of ranks from the loftiest halls of power to the lowliest beggar in the street to follow him and serve his great plan.
Today we think about all those wondrous men and women who have gone before us in faith and provided Holy Mother Church with the great and small Saints who have done the Lord’s will throughout the ages. We give them thanks for their examples, praise for their faithfulness, and ask for their prayers that we too might come into that heavenly presence and join them in their hymns of praise.
Pax
[2] The picture is “Madonna and Child with Saints” by Andrea Del Castagno, c. 1445
[4] Ignatius Catholic Study Bible, © 2010, Ignatius Press, San Francisco, CA. pp. 501
[5] See NAB footnote on 1 Jn 3:1-3
