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“Marriage of the Virgin” by Pietro Bardellino, c. 1800
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Commentary:
Reading 1: 1 Kings 19:9a, 11-16
Commentary on 1 Kings 19:9a, 11-16
Unsuccessful in bringing the people back to authentic worship of God, Elijah the Prophet flees to the same holy mountain where Moses was given the Law.
“Though various phenomena, such as wind, storms, earthquakes, fire (Exodus 19:18-19), herald the divine presence, they do not constitute the presence itself which, like the tiny whispering sound, is imperceptible and bespeaks the spirituality of God. It was fitting that Elijah, whose mission it was to re-establish the covenant and restore the pure faith, should have returned to Horeb where the covenant was revealed to Moses and through him to the Israelite people (Exodus 3:1-4, 17; 33:18-34:9). Moses and Elijah appeared with Christ at the time of his transfiguration (Matthew 17:1-9; Mark 9:1-7; Luke 9:28-36).”[4]
Following God’s revelation, Elijah is sent toward Damascus, where he will be instrumental in bringing Israel back to the God by appointing (anointing) new leaders, including his own successor Elisha.
CCC: 1 Kgs 19:16 436
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Responsorial Psalm: Psalm 27:7-8a, 8b-9abc, 13-14
R. (8b) I long to see your face, O Lord.
Commentary on Ps 27:7-8a, 8b-9abc, 13-14
Psalm 27 is an individual lament. In this selection from it, we hear the psalmist asking for God to reveal himself to his faithful. He calls to the Lord, imploring him to hear the desperate prayer. The psalmist expresses faith in God who is the refuge of the faithful, longing to find the ultimate safety and bounty of God’s heavenly kingdom. In the final strophe the singer expresses faith and hope that God will reveal himself in the end and for all time.
CCC: Ps 27:8 2730
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Gospel: Matthew 5:27-32
Commentary on Mt 5:27-32
This can be a very controversial Gospel. This passage provides the original intent of Jesus, as he once again challenges those who cling to the letter of the law and do not see the spirit.
“The Old Testament commandment that a bill of divorce be given to the woman assumes the legitimacy of divorce itself. It is this that Jesus denies. (Unless the marriage is unlawful): this "exceptive clause," as it is often called, occurs also in Matthew 19:9, where the Greek is slightly different. There are other sayings of Jesus about divorce that prohibit it absolutely (see Mark 10:11-12; Luke 16:18; cf 1 Corinthians 7:10, 11b), and most scholars agree that they represent the stand of Jesus. Matthew's "exceptive clauses" are understood by some as a modification of the absolute prohibition. It seems, however, that the unlawfulness that Matthew gives as a reason why a marriage must be broken refers to a situation peculiar to his community: the violation of Mosaic law forbidding marriage between persons of certain blood and/or legal relationship (Leviticus 18:6-18). Marriages of that sort were regarded as incest (porneia), but some rabbis allowed Gentile converts to Judaism who had contracted such marriages to remain in them. Matthew's "exceptive clause" is against such permissiveness for Gentile converts to Christianity; cf the similar prohibition of porneia in Acts 15:20, 29. In this interpretation, the clause constitutes no exception to the absolute prohibition of divorce when the marriage is lawful.” [5]
CCC: Mt 5:27-28 2330, 2336, 2380; Mt 5:28 1456, 2513, 2528; Mt 5:29-30 226; Mt 5:29 1034; Mt 5:31-32 2382; Mt 5:32 2380
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Reflection:
Many members of our faith community and, indeed, other faith communities as well, do not understand the Church’s intractable stance on the importance of the Sacraments. Time and again we see resistance to sacramental preparation programs. Parents requesting infant Baptism are usually required to take a preparation course; children approaching the sacraments of Reconciliation, Eucharist and Confirmation get special classes; couples requesting the Sacrament of Matrimony are required to take classes, and, of course, the reception of Holy Orders has a rigorous formation program associated with it. The only sacrament that does not have a special program of instruction is the Sacrament of Anointing of the Sick and that is because it is closely related to Reconciliation for which training is presumed to have taken place.
Given how scrupulously we prepare the community of faith to receive these special graces from God, is it any wonder that, when a sacrament has taken place and is later denied or rejected by the recipients, we must take special pains to insure that a mistake was not made? (God does not always come as we expect. Does he, Elijah?) When a couple who have had the Sacrament of Matrimony validly witnessed by the Church later say they are divorcing, the Church must make sure that the indelible bond of the sacrament was never there, and that, in spite of our best efforts, the bond forged by God was not present.
This process (the annulment process) can be a painful one, although, those who go through it usually find it brings closure and peace. The process of gaining a Certificate of Nullity takes time and effort. It is part of the discipline of Catholicism, and is viewed by many who feel it is too much effort to be an impediment to their on-going relationship with the Church. It is easier to just switch denominations than it is to go through the process. It is also easier for couples to just go to a Justice of the Peace and get a civil contract of marriage, rather than go through the preparation required by the Church in order to have the covenantal and sacred bond witnessed by her.
The river of sacramental grace that flows from Christ through his bride, the Church, is a free gift. It does, however, require faith and the recognition that God has asked us to behave in certain ways. Our prayer today is that each of us be faithful to what God has asked of us and follow the teachings of the Lord who opened those gates of salvation for us.
Pax
[1] The picture is “Marriage of the Virgin” by Pietro Bardellino, c. 1800
[4] See NAB footnote on 1 Kings 19:12
[5] See NAB footnote on Matthew 5:31-32
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