Catechism Links[1]
CCC 2407-2414: respect for the property of others
CCC 2443-2449: love for the poor
CCC 2635: pray for others’ interest, not just for one’s own
CCC 65-67, 480, 667: Christ our one Mediator
CCC 2113, 2424, 2848: no one can serve two masters
CCC 1900, 2636: intercession for rulers
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| “Mammon” by George Fredrick Watts, 1884-85 |
Commentary:
Reading 1: Amos 8:4-7
Commentary on Am 8:4-7
This passage marks the beginning of Amos' “Fourth Vision,” that of ripe fruit. The prophet envisions God’s response to greed. The Israelites wait impatiently for the end of the Holy Days (“When will the new moon be over” see Numbers 28:11-15) so they can engage in business. Their practices of cheating on the measure of grain (the ephah is slightly more than a bushel) is strictly forbidden by Mosaic Law (Leviticus 19:36 and Deuteronomy 25:13-15). The Prophet Amos holds the faithful to a higher standard than the shrewd business people who lead them. He denounces injustice, and reminds them that the Lord will hold them to account if they deal badly with the poor and the weak.
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Responsorial Psalm: Psalm 113:1-2, 4-6, 7-8
Responsorial Psalm: Psalm 113:1-2, 4-6, 7-8
R. (cf. 1a, 7b) Praise the Lord who lifts up the poor.
or:
R. Alleluia.
Commentary on Ps 113:1-2, 4-6, 7-8
The special place the poor have in God’s eyes is echoed in this song of praise from Psalm 113. In the final strophe of the passage, God’s support and salvation for the poor is promised, instead of equating earthly success with heavenly glory.
CCC: Ps 113:1-2 2143
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Reading II: 1 Timothy 2:1-8
Reading II: 1 Timothy 2:1-8
Commentary on 1 Tm 2:1-8
St. Paul instructs Timothy and his followers on the communal prayers of the Church. He makes it clear that everyone is to be prayed for, from the king to the servants. His intentions make it clear that he came to bring the Gentiles the good news, and that there should be unity in Christ.
The final verse is an instruction on the posture of communal prayer: “in every place the men should pray, lifting up holy hands, without anger or argument.” "St Augustine uses this text to explain the various parts of the Mass: 'We take as 'supplications' those prayers which are said in celebrating the Mysteries before beginning to bless (the bread and wine) that lie on the table of the Lord. We understand 'prayers' as meaning those prayers that are said when (the offering) is blessed, consecrated and broken for distribution, and almost the whole Church closes this prayer with the Lord's prayer [...]. 'Intercessions' are made when the blessing is being laid on the people [...]. When this rite is completed and all have received this great Sacrament, the whole ceremony is brought to an end by 'thanksgiving' -- which is also the word which concludes this passage of the Apostle's' ("Letter 149", 2, 16)."[5]
CCC: 1 Tm 2:1-2 1349, 1900; 1 Tm 2:1 2636; 1 Tm 2:2 2240; 1 Tm 2:3-4 2822, Sans;; 1 Tm 2:4 74, 851, 1058, 1256, 1261, 1821; 1 Tm 2:5-8 2634; 1 Tm 2:5 618, 1544, 2574
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Gospel
Gospel
Longer Form: Luke 16:1-13
Commentary on Lk 16:1-13
The common practice, at the time this parable was told, was for the steward to receive interest or commission on the amounts owed to their masters. Therefore, in this account, when the dishonest steward reduces the amount owed to his master, he is really just retrieving the actual amount owed – hence the master’s praise. Three morals can be extracted from this parable. "Use prudently the wealth that you have, in order to insure your status within the final age; remember that wealth tends to lead men to dishonesty. When earthly goods fail, you will be welcomed into the everlasting tents of the Kingdom of God (some Greek texts read, "when you fail.") In this second moralization, emphasis shifts from the eschatological age to day-to-day fidelity. The Christian must make a prudent, restrained use of earthly goods."[6] The final lesson that can be taken from this passage has nothing to do with the parable's main theme. It reiterates the expectation Jesus has of his followers, that they have total dedication to him.
CCC: Lk 16:1 952; Lk 16:3 952; Lk 16:13 2424
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Or
Shorter Form: Luke 16:10-13
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Or
Shorter Form: Luke 16:10-13
Commentary on Lk 16:10-13
The focus of this alternate reading changes from the prudent use of material wealth, to one of trust and dedication. The Lord defines trustworthiness as a character trait. If present it will be there in large and small matters, and if absent, it will be absent in all instances as well.
Concluding both readings is the statement “You cannot serve God and mammon." This is a third conclusion of the story; wealth in this statement is cast as a god. We can have only one master. Emphasis in this form is upon the third moral of the parable, the complete dedication required of Jesus’ disciples to the Lord and his Gospel message.
CCC: Lk 16:13 2424
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Reflection:
We listen to the whole body of scripture today, which is one of those very practical messages that tells us how we should live as God’s children in the secular world. We begin with the Prophet Amos. He is reminding his audience (over seven hundred years before Christ) that, if they deal shrewdly with the poor and hoard their wealth, God will remember their acts of greed when they come before him in judgment. This is supported by the Psalm which praises God, and reminds us that our acts of generosity to the poor echo God’s own plan, that all may have dignity before him.
Next, we come to St. Paul instructing Timothy at the Church of the Ephesians. His cornerstone theme is embedded in this passage. All Christians are one in Christ. This means that we are to serve one another, and that no one should suffer when there are resources within the community to prevent it. Material wealth is shared with those less fortunate.
If we hear this message clearly in the first three examples today, the Gospel message from St. Luke becomes almost anticlimactic, although in the longer form of St. Luke’s Gospel, we are given three conclusions, not just one. The first of these is actually a bit of a warning. The story in the parable of the dishonest steward demonstrates that caution must be exercised when dealing with those in the secular world in matters of material wealth. (The implication is that we should not have to worry about that when dealing within the community of faith.)
The second conclusion is that trust is a matter of character (and should be the hallmark of Christian character). If a person is trustworthy, they may be trusted in large or small matters, temptation will not dissuade them from their honest and faithful trust. If, on the other hand, a person is not trustworthy even small trusts will be violated.
The final conclusion summarizes the lesson today. One may not serve two masters, God and wealth. If our prize is eternal life, then our eyes must be fixed firmly on God. Yes, we use the gifts he has given us to make our way in the world. We also make sure that our brothers and sisters are helped along the way. But our efforts are for God’s glory, not for the sake of accumulating wealth. Wealth is its own prize, and the rewards end with this life.
We have a good reminder of a very practical aspect of Christian values today. Let us pray that our efforts reveal God’s glory and our own wealth helps those in need. As a side note, as we contemplate our participation in the upcoming Presidential Elections (in the United States), we may wish to measure the candidates among whom we must choose by this measure of their character. Our choice becomes the lesser of two evils. Let us remember that in all things we are children of the light, and greed has no place with us.
Pax
Reflection:
We listen to the whole body of scripture today, which is one of those very practical messages that tells us how we should live as God’s children in the secular world. We begin with the Prophet Amos. He is reminding his audience (over seven hundred years before Christ) that, if they deal shrewdly with the poor and hoard their wealth, God will remember their acts of greed when they come before him in judgment. This is supported by the Psalm which praises God, and reminds us that our acts of generosity to the poor echo God’s own plan, that all may have dignity before him.
Next, we come to St. Paul instructing Timothy at the Church of the Ephesians. His cornerstone theme is embedded in this passage. All Christians are one in Christ. This means that we are to serve one another, and that no one should suffer when there are resources within the community to prevent it. Material wealth is shared with those less fortunate.
If we hear this message clearly in the first three examples today, the Gospel message from St. Luke becomes almost anticlimactic, although in the longer form of St. Luke’s Gospel, we are given three conclusions, not just one. The first of these is actually a bit of a warning. The story in the parable of the dishonest steward demonstrates that caution must be exercised when dealing with those in the secular world in matters of material wealth. (The implication is that we should not have to worry about that when dealing within the community of faith.)
The second conclusion is that trust is a matter of character (and should be the hallmark of Christian character). If a person is trustworthy, they may be trusted in large or small matters, temptation will not dissuade them from their honest and faithful trust. If, on the other hand, a person is not trustworthy even small trusts will be violated.
The final conclusion summarizes the lesson today. One may not serve two masters, God and wealth. If our prize is eternal life, then our eyes must be fixed firmly on God. Yes, we use the gifts he has given us to make our way in the world. We also make sure that our brothers and sisters are helped along the way. But our efforts are for God’s glory, not for the sake of accumulating wealth. Wealth is its own prize, and the rewards end with this life.
We have a good reminder of a very practical aspect of Christian values today. Let us pray that our efforts reveal God’s glory and our own wealth helps those in need. As a side note, as we contemplate our participation in the upcoming Presidential Elections (in the United States), we may wish to measure the candidates among whom we must choose by this measure of their character. Our choice becomes the lesser of two evils. Let us remember that in all things we are children of the light, and greed has no place with us.
Pax
[1] Catechism links are taken from the Homiletic Directory, Published by the Congregation for Divine Worship and the Discipline of the Sacraments, 29 June 2014
[2] The picture today is “Mammon” by George Fredrick Watts, 1884-85
[5] The Navarre Bible: “Letters of St. Paul”, Scepter Publishers, Princeton, NJ, © 2003
[6] Jerome Biblical Commentary, Prentice Hall, Inc., © 1968, 44:120, pp.149
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