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| “Apostle Matthias” by Duccio, 1308-1311 |
Commentary:
Reading 1: Acts 1:15-17, 20-26
Commentary on Acts 1:15-17, 20-26
This is the account from Acts about how St. Matthias came to be called as the one to replace Judas. St. Peter assumes the leadership role, noting that even the betrayal by Judas was predicted by Holy Scripture.
The two verses omitted (18, 19) give St. Luke’s account of the death of Judas which differs from Matthew’s account (in Luke’s version, he buys property with his ill-gotten gains and is killed in a gruesome fall). We see here how the Church’s tradition of selecting leaders from among the membership is developed with prayer and election by the leaders.
CCC: Acts 1:14 726, 1310, 2617, 2623, 2673; Acts 1:22 523, 535, 642, 995
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Responsorial Psalm: Psalm 113:1-2, 3-4, 5-6, 7-8
R. (8) The Lord will give him a seat with the leaders of his people.
or:
R. Alleluia.
Commentary on Ps 113:1-2, 3-4, 5-6, 7-8
Psalm 113 is a song of praise and thanksgiving. In this selection, the psalmist focuses appropriately on servants of the Lord, and how these leaders are lifted up from “the lowly.”
CCC: Ps 113:1-2 2143
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Gospel: John 15:9-17
Commentary on Jn 15:9-17
The discourse on the union of Jesus with his disciples continues. His words become a monologue and go beyond the immediate crisis of Christ’s departure. In this passage Jesus focuses on the chain of love from the Father, through the Son, to his adopted sons and daughters.
There is much made of the use of the difference in the Greek words for ‘love’ used in this discourse. When Jesus says ‘No one has greater love than this…’ the word agapao (intimate, selfless love) is used, while when he says ‘You are my friends…’ the word phileo (casual ‘friendly’ (brotherly) type of love) is used. St. John uses the two words synonymously so the message is clear – reiterated at the end of the passage – ‘Love one another.'
St. John also distinguishes the disciples' new relationship with God saying, “I no longer call you slaves…I have called you friends.” Jesus designates the disciples “friends of God.” This designation is supported and defined in other places in sacred scripture. It separates the disciples from Moses, Joshua, and David who carried the designation “Servants of the Lord” (see Deuteronomy 34:5, Joshua 24:29, and Psalm 89:21). Calling them “friends” of God establishes the same relationship as that enjoyed by Abraham (see James 2:23): “Thus the scripture was fulfilled that says, 'Abraham believed God, and it was credited to him as righteousness,' and he was called 'the friend of God.'"[4] The clear reference was that they, like Abraham, would be patriarchs of the New Covenant.
CCC: Jn 15:9-10 1824; 15:9 1823; 15:12 459, 1823, 1970, 2074; 15:13 363, 609, 614; 15:15 1972, 2347; 15:16-17 2745; 15:16 434, 737, 2615, 2815
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Reflection:
If one has read any of the historical accounts describing the life and ministry of St. Matthias, whose Feast we celebrate, the details found are rather unsatisfying. It is difficult to know the saint from the bare bones of what is recorded. We know he was one of the earliest disciples, having been with Christ throughout his ministry, joining Jesus when the Lord was baptized by St. John the Baptist in the Jordan. We know, from the first reading, that he was selected to replace Judas Iscariot, to fulfill the number the Lord had chosen for his Apostles. We also know from various accounts that he took the Gospel message to Ethiopia, and was likely martyred there by crucifixion (although other accounts say he was stoned and beheaded in Jerusalem).
One of the constant reports of his ministry tells us that, in addition to the core Gospel teachings which are recorded in St. John’s Gospel, “love one another,” he is said to have encouraged mortification of the flesh. In the Catholic Encyclopedia (1911) we hear the following transcribed from an ancient text: "we must combat our flesh, set no value upon it, and concede to it nothing that can flatter it, but rather increase the growth of our soul by faith and knowledge." (Clement of Alexandria (Stromata III.4))[5]
As we have seen throughout history, many of the great saints have practiced mortification in a variety of degrees of severity. Because the terminology is not widely used, even among the strongly religious among us, we thought it would be instructive to understand what is meant by “mortification of the flesh,” especially since it is not defined in the Catechism of the Catholic Church. The dictionary defines it as “the practice of asceticism by penitential discipline to overcome desire for sin and to strengthen the will.”[6]
We find it interesting that even the first saints, the Apostles, found it necessary to recognize the battle that rages between the physical or natural body and spiritual growth. The physical body is always attempting to defeat the spiritual for control of the actions of the individual. (Even St. Francis of Assisi referred to his body as “brother ass.”) While we must caution that extremes of any form of discipline can lead to unexpected negative physical and psychological consequences, we believe that without self-denial and discipline, spiritual growth is slowed.
Perhaps, on this feast, we should consider a fast in honor of St. Matthias who offered his life for the Gospel. We pray for his intercession, for he sits with the angels and saints in our Heavenly Home.
Pax
In other years: Saturday of the Seventh Week of Easter
[1] The picture is “Apostle Matthias” by Duccio, 1308-1311
[4] St. John synthesizes Isaiah 41:8 and 2 Chronicles 20:7 in which Abraham is called God’s friend.
[5] Jacquier, J.E. (1911). St. Matthias. In The Catholic Encyclopedia. New York: Robert Appleton Company. Retrieved May 13, 2010 from New Advent: http://www.newadvent.org/cathen/10066a.htm
[6] mortification. Dictionary.com. Dictionary.com Unabridged. Random House, Inc. http://dictionary.reference.com/browse/mortification (accessed: May 13, 2010).
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