On Saturdays in Ordinary Time when there is no obligatory memorial, an optional memorial of the Blessed Virgin Mary is allowed.[1] Mass texts may be taken from the Common of the Blessed Virgin Mary, from a Votive Mass, or from the special collection of Masses for the Blessed Virgin Mary.
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| “Monk Feeding the Poor” by Louis Gallait, 1845 |
Commentary:
Reading 1: Philippians 4:10-19
Commentary on Phil 4:10-19
St. Paul has received financial aid from the Philippians (see Philippians 2:25). He now expresses his overwhelming thanks for that gift. This expression of gratitude makes clear that selfless giving to those in need is characteristic of this Christian community. The apostle sees this gift as a sharing in his own tribulations (my distress” is a reference to the deprivations of his apostolic mission).
The final verses of this reading are a solemn doxology expressing faith that whatever is needed will be supplied. This latter refers to needs of the spirit “in accord with the glorious riches of Christ Jesus.”
CCC: Phil 4:13 273, 308, 1460
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Responsorial Psalm: Psalm 112:1b-2, 5-6, 8a and 9
R. Blessed the man who fears the Lord.
or
R. Alleluia
Commentary on Ps 112:1b-2, 5-6, 8a and 9
This hymn of David exalts the person who follows the Law of God. Actions associated with faithfulness are extolled, especially acts of generosity. That generous person, we are told, will be held up by God, and the one who follows the Lord will be upheld by God “in everlasting remembrance.” Following St. Paul’s expression of thanks in Philippians 4:10-19, the psalm can be seen to emphasize the Christian call to charity.
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Gospel: Luke 16:9-15
Commentary on Lk 16:9-15
This passage contains the conclusions or morals of the parable of the dishonest steward. “Dishonest wealth: literally, "mammon of iniquity." Mammon is the Greek transliteration of a Hebrew or Aramaic word that is usually explained as meaning "that in which one trusts." The characterization of this wealth as dishonest expresses a tendency of wealth to lead one to dishonesty. Eternal dwellings: or, "eternal tents," i.e., heaven as opposed to the teachings.”[5]
The lessons taught to the disciples in the second and third moralizations of that story are, first the need to be faithful in positions of responsibility, and then the inability of a person to serve two masters. “'Abomination': the original Greek work means worship of idols, and, by derivation, the horror this provoked in a true worshipper of God. So the expression conveys God's disgust with the attitude of the Pharisees who, by wanting to be exalted, are putting themselves, like idols, in the place of God.”[6]
The lessons taught to the disciples in the second and third moralizations of that story are, first the need to be faithful in positions of responsibility, and then the inability of a person to serve two masters. “'Abomination': the original Greek work means worship of idols, and, by derivation, the horror this provoked in a true worshipper of God. So the expression conveys God's disgust with the attitude of the Pharisees who, by wanting to be exalted, are putting themselves, like idols, in the place of God.”[6]
CCC: Lk 16:13 2424
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Reflection:
The moral principles put forward for Christians with regard to wealth and power have proven effective countless times in the course of human history. The moral treatise on the corrupting nature of wealth presented in scripture today was also captured by a great non-Christian moralist Mahatma Gandhi. Two of his “Seven Sins” are emphasized in the Gospel passage from St. Luke: “Wealth without work,” and “Commerce without morality” [Thank you Deacon Gilheany]. When a person places the accumulation of wealth as their principal measure of success in life, the corrupting influences run wild. Look at Bernard Madoff. It is likely that, at some point in his career as a financial advisor and entrepreneur, he was honest and hardworking. He was, however, seduced by wealth. It became his personal measure of success and overrode his moral compass. His subsequent fall from grace ruined the futures of many who trusted him, and dragged his family into the pit with him.
I use Madoff as an archetype for those who have fallen into the same trap. Like all moralizations there is a balance that must be struck. Notice the Gospel does not say: “embrace poverty.” There are some, whose faith in Christ is unchallenged, who have done so in his name, St. Francis of Assisi
In the parable provided today, the Lord disparages “dishonest wealth;” wealth obtained through immoral and dishonest means. There is in sacred scripture an implicit requirement that the faithful use their God-given gifts to support themselves, and to provide comfort to those who have not been so gifted. St. Paul
The difficulty comes, for the faithful Christian, when we begin to strive for wealth for wealth’s sake, when we find pleasure in being praised for our success, forgetting that it was only through God’s mercy and grace that we have been successful. There are those among us who have gone to one extreme or another in this battle. For all of us, the Lord provides one overriding command: all things for God’s greater glory. Whether we embrace an ascetic lifestyle or we experience material success, we are called to offer our efforts for God’s greater glory. If we genuinely do so, we will be greatly blessed and our reward, on the last day, will be just.
Pax
[1] General Norms for the Liturgical Year and the Calendar Miscellaneous Notes no. 5
[3] The picture used today is “Monk Feeding the Poor” by Louis Gallait, 1845
[5] See NAB footnote on Luke 16:9
[6] “Gospel and Acts” The Navarre Bible, Four Courts Press, Kill Lane, Blackrock, Co. Dublin , Ireland
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