Friday of the Twenty-first Week in Ordinary Time

“Last Judgment 
and the Wise and Foolish Virgins” 
by an UNKNOWN 
Flemish Master, 1450s.

Readings for Friday of the Twenty-first Week in Ordinary Time[1]

Readings from the Jerusalem Bible[2]

Commentary:

Reading 1: 1 Thessalonians 4:1-8

Commentary on 1 Thes 4:1-8

In this passage from St. Paul’s First Letter to the Thessalonians, the Apostle exhorts the community of faith to increase their efforts to reject sexual immorality.  This would be a change for many since sexual promiscuity was acceptable in the pagan norms from which many of the community had come. He reminds them that they are called to a higher standard of behavior than the pagans who are, by his inference, hedonistic and promiscuous in this regard.  He also tells them that if they ignore this standard they are not just ignoring him (Paul), but God who sent him.

CCC: 1 Thes 4:7 2518, 2813

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Responsorial Psalm: Psalm 97:1 and 2b, 5-6, 10, 11-12

R. (12a) Rejoice in the Lord, you just!

Commentary on Ps 97:1 and 2b, 5-6, 10, 11-12

This song of thanksgiving rejoices in the casting down of the idol worshipers. The hedonistic practices of the pagans, with whom the tribes of Israel were in constant contact, were a source of constant temptation of the faithful.  The tone of the song upholds those who adhere to God’s Law.

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Gospel: Matthew 25:1-13

Commentary on Mt 25:1-13

St. Matthew’s Gospel gives us the parable of the Ten Virgins continuing the Gospel theme of preparedness and vigilance (although strictly speaking this parable is about foresight). In this story the idea of vigilance is expanded to include being prepared. The Jewish wedding customs of the time would have dictated a procession [at night] from the house of the bride to the house of the groom. The whole act is symbolic of the coming of the messianic era also portrayed as a wedding in Matthew 9:15, Matthew 22:1-14 and John 3:29. The wise virgins brought oil for their lamps while the foolish ones did not. The oil is interpreted by some scholars as referring to good works.

The overarching symbolism is the lamp of faith (light of the indwelling Holy Spirit) being kept burning with oil (good works). Hence, without good works (oil), the lamp will not continue to burn (James 2:17) and the virgins, so deprived of light, are excluded from the heavenly kingdom.

CCC: Mt 25:1-13 672, 796; Mt 25:1 672; Mt 25:6 1618; Mt 25:13 672

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Reflection:

The vigilance theme from St. Matthew’s Gospel, and the action which suggests itself in response to that call, is to love one another.  That call also comes from St. Paul’s Letter to the Thessalonians. The Apostle makes clear the kind of love he is speaking about.

Today we are again told in the Gospel to remain vigilant and prepared.  This time, however, St. Paul’s letter to the Thessalonians deals with sexual morality among the members of the community of faith.  He differentiates nicely between love and lust, calling the community to look for sacramental love when entering into the married state, not simply physical infatuation.

His instruction, while clearly something to which couples who are contemplating marriage should listen carefully, contains a broader message as well.  In our secular society, that seems to find sexual promiscuity acceptable and is something rejoiced over and encouraged by the media, we are called to a higher standard.  The modern-day pagans worship the gods of hedonism, lust, self-indulgence, and greed. We are called to worship the one true God who tells us that victory does not mean beating another person or winning some monetary prize, but is in serving others and loving our neighbor.  Success does not mean driving a big car but bringing others to Christ.

If one reads the Confessions of St. Augustine who was born in the fourth century (354-430), it is clear that these temptations of the flesh have always been with us.  The good news is that the invitation to holiness is always being extended.  The journey may be interrupted but there is always a way forward, a way toward the light.  True Christian hope has its roots in that invitation and promise.  St. Matthew’s parable is a reminder for those of us who procrastinate.  While the invitation is always open, we don’t know the day or the hour when we will be called to explain our response to it.

And when the bridegroom does return in the dead of night and looks to us to see if we are prepared, will our good deeds be sufficient to give light to the lamps of our souls?  When the Lord comes, will he see the love of one another or the lust of the pagans?  We pray for the former in a special mention of the Lord’s Prayer today that emphasizes the plea to be freed from temptation and delivered from evil.

Pax

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[1] The picture is “Last Judgment and the Wise and Foolish Virgins” by an UNKNOWN Flemish Master, 1450s.

[2] S.S Commemoratio

Thursday of the Twenty-first Week in Ordinary Time

“Last Judgment” by Raphael Coxce, c. 1600

Readings for Thursday of the Twenty-first Week in Ordinary Time[1]

Readings from the Jerusalem Bible[2]

Commentary:

Reading 1: 1 Thessalonians 3:7-13

Commentary on 1 Thes 3:7-13

St. Paul speaks to the Thessalonians in a conversational tone. He first thanks God for their faithfulness in the face of difficulties. He then offers a prayer, asking God to increase their love for each other and others using one of the Lord’s sayings (Love one another as I have loved you). It is clear from his prayerful lament that he greatly desires to continue his instruction with them, instruction that was interrupted when he was forced to leave hurriedly (Acts 17:5-10).  By way of example, he reminds them that even he must depend upon God to allow him to return, and that it is only through God’s grace that his teaching and preaching will be efficacious.

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Responsorial Psalm: Psalm 90:3-5a, 12-13, 14 and 17

R. (14) Fill us with your love, O Lord, and we will sing for joy!

Commentary on Ps 90:3-5a, 12-13, 14 and 17

Psalm 90 is an individual song of thanksgiving. In this section, the psalmist reflects on God’s immensity and asks for God’s continued presence in support of all the singer's activities.

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Gospel: Matthew 24:42-51

Commentary on Mt 24:42-51

This discourse from St. Matthew’s Gospel follows his reflections about the end times, and the need for vigilance.  The Lord speaks to those who follow him, especially the leaders of the community of faithful he leaves behind, telling them they will not know the time when they will be called to the Kingdom of Heaven. In the second section he tells his followers that those who are found to be vigilant will be rewarded at the end of all things, while those who have fallen away will be punished.

CCC: Mt 24:44 673

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Reflection:

Following the teachings of Jesus Christ and his Church is the most difficult thing we do. Some might argue that it should not be so, that our faith should be a “feel good” thing and should be made easy. I do not doubt their sincerity, but the discipline embodied in Sacred Scripture and its doctrinal expression by the Church makes following the path difficult (the “Way” as it was called in the very early Church at the time of Acts of the Apostles). In the Gospel today, the Lord tells us that constancy is not optional.

To emphasize the point of how difficult the path is to follow we give you a quote.  Actually, it is a quote of a quote from Spe Salvi by Pope Benedict XVI who cited St. Augustine as he reflected upon his mission as Bishop of Hippo. This is what he wrote:

“The turbulent have to be corrected, the faint-hearted cheered up, the weak supported; the Gospel's opponents need to be refuted, its insidious enemies guarded against; the unlearned need to be taught, the indolent stirred up, the argumentative checked; the proud must be put in their place, the desperate set on their feet, those engaged in quarrels reconciled; the needy have to be helped, the oppressed to be liberated, the good to be encouraged, the bad to be tolerated; all must be loved”.

“The Gospel terrifies me”[4]

 – St. Augustine

When we accept the role of Christian witness or if we simply agree to follow the precepts of the Church in our daily lives (all the issues St. Augustine identifies occur within us as well), we are faced with a daunting task that is only made possible because of God’s gift of the Holy Spirit, and the sacramental grace provided along the way.

Today let us pray that we be given the strength to overcome our unruly hearts, to embrace the Father with confident love, and to remain constantly vigilant: “…for at an hour you do not expect, the Son of Man will come.”

Pax

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[1] The picture used is “Last Judgment” by Raphael Coxce, c. 1600

[2] S.S Commemoratio

[4] St. Augustine, Sermo 339, 4: PL 38, 1481

Wednesday of the Twenty-first Week in Ordinary Time

“Jesus Upbraideth the Scribes and Pharisees” 
by Matthys Pool and Arnold Houbraken, 1728

Readings for Wednesday of the Twenty-first Week in Ordinary Time[1]

Readings from the Jerusalem Bible[2]

Readings and Commentary:[3]

Reading 1: 1 Thessalonians 2:9-13

Commentary on 1 Thes 2:9-13

St. Paul reminds the Thessalonians that they received from him the word of God, not the words of man. He also speaks of the love with which he delivered the message, and finally how he rejoices in their ongoing faith.

The Apostle did not confine this Gospel to any one group, but delivered it broadly to the community. “’Those well-timed words, whispered in the ear of your wavering friend; the helpful conversation you managed to start at the right moment: the ready professional advice that improves his university work; the discreet indiscretion by which you open up unexpected horizons for his zeal. This all forms part of the 'apostolate of friendship'" (St. Josemaria Escriva, The Way, 973).’”[4]

CCC: 1 Thes 2:13 104, 1349

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Responsorial Psalm: Psalm 139:7-8, 9-10, 11-12ab

R. (1) You have searched me and you know me, Lord.

Commentary on Ps 139:7-8, 9-10, 11-12ab

Psalm 139 is an individual meditation on God who is omnipresent, in all places for all time. The song rejoices that God is always with us, even in the darkest of times.

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Gospel: Matthew 23:27-32

Commentary on Mt 23:27-32

This passage concludes St. Matthew’s treatment of the “Seven Woes” with the final two exhortations against the scribes and Pharisees. In the "sixth woe," Jesus derides the Hebrew leadership for false piety. While their acts of worship would make them seem upright and faith-filled, their interior agendas are sinful. Their professed faith is not echoed with actions outside the temple– especially with charity.

The “seventh woe” attacks the pride of these leaders who engage in pompous piety. “In spite of honoring the slain dead by building their tombs and adorning their memorials, and claiming that they would not have joined in their ancestors' crimes if they had lived in their days, the scribes and Pharisees are true children of their ancestors and are defiantly ordered by Jesus to fill up what those ancestors measured out. This order reflects the Jewish notion that there was an allotted measure of suffering that had to be completed before God's final judgment would take place.”[5] Theologically, verses 29-32 provide strong support of Maccabeean Purgatory.

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Reflection:

The Gospel causes us to examine the relationship of our external image with our internal core.  In Jesus’ on-going criticism of the Scribes and Pharisees he chides them for performing acts of worship for the sake of appearance, rather than out of true devotion to the Lord.  This false piety is pretended so that others in their community will support their image of righteousness and give them credibility in the assembly of the faithful.  It is their base of power and the roots of their authority. 

When Jesus attacks this characteristic, he becomes a real threat to the religious power structure of the region which, while having its administrative authority usurped by the Roman occupiers, still wields great influence.  Because it purports to have significant control over the local populations, it can pressure the official government to act (as we see when Jesus is later arrested).

We are forced to consider this question: Why does Jesus attack those who lead the Jewish people?  Why does he not instead go after the Romans who are pagan in their beliefs and, without question, oppressive to the people?  It is because his kingdom is not of this world.  He does not concern himself with the Romans because they claim authority in the physical realm, while the Scribes and Pharisees claim to have authority over the gates to God’s Kingdom.  That kingdom is the one over which Jesus is Lord.

This is an important distinction for us because it helps us set our own priorities.  What needs to be most important to us in our lives of faith is that part of us which is destined to live eternally with our Father in Heaven, our soul.  We must be constantly safe-guarding that element of our being, and working to keep it as free of sin as possible.  We are called to hold our faith in God and Christ closely to ourselves, building it up through prayer, the Word, and sacramental graces.

Does this mean that we need not concern ourselves with the physical world around us?  Absolutely not!  Our internal faith, if it is genuine, will be reflected in all of our actions.  What we truly believe must color everything we do.  What the Lord objected to in the Scribes and Pharisees was that their actions, that seemed pious while in public worship, were not supported by their actions outside that arena.  Our true faith will be expressed in all facets of our lives.

Today our prayer is this; that our interior spiritual strength and faith in Jesus will continue to increase and it will shine out, like the light of a flame that passes through clear glass, bringing the warmth of Christ to the world.

Pax

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[1] The picture is “Jesus Upbraideth the Scribes and Pharisees” by Matthys Pool and Arnold Houbraken, 1728

[2] S.S Commemoratio

[4] Letters of St. Paul, The Navarre Bible, Four Courts Press, 2003, pp 513

[5] See NAB note on Matthew 23:29-32