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| “St Cecilia and an Angel” by Orazio Gentileschi, 1618-21 |
Commentary:
Reading 1: 2 Maccabees 7:1, 20-31
Commentary on 2 Mc 7:1, 20-31
This selection from the Second Book of Maccabees provides examples of courage in the face of extreme cruelty based upon belief in the resurrection on the last day. This is one of the important theological ideas expounded upon in the book, and provides a framework for our later understanding of the importance of Christ’s sacrifice and promise.
“In the first part the conviction that the just will rise and evildoers will be punished builds up as the story goes on. Each of the replies given by the six brothers contains some aspect of that truth. The first says that just men prefer to die rather than sin (v. 2) because God will reward them (v. 6); the second, that God will raise them to a new life (v. 9); the third, that they will rise with their bodies remade (v. 11); the fourth, that for evildoers there will be no "resurrection to life" (v. 14); the fifth, that there will be punishment for evildoers (v. 17); and the sixth, that when just people suffer it is because they are being punished for their own sins (v. 18).
“In the second part, both the mother and the youngest brother affirm what the others have said: but the boy adds something new when he says that death accepted by the righteous works as atonement for the whole people (vv. 37-38).”[4]
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Responsorial Psalm: Ps 17:1bcd, 5-6, 8b and 15
R. (15b) Lord, when your glory appears, my joy will be full.
Commentary on Ps 17:1bcd, 5-6, 8b and 15
Psalm 17 is an individual lament. The psalmist sings for God’s help in distress, having been firm in faithfulness. The Lord is called upon for justice. The psalmist asks for this help in spite of the tests undergone, proclaiming that God alone is the just judge. In the Lord and in his justice the psalmist is content.
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Gospel: Luke 19:11-28
Commentary on Lk 19:11-28
This selection from St. Luke’s Gospel contains two interwoven parables. The first is the Parable of the Talents (see also Matthew 25:14ff). The gold coins represent the gifts God has given us. The king’s return is meant to symbolize the Lord's final return in judgment. His reaction to each of the servants indicates the Lord’s expectation that the gifts he gives us are expected to be used, and used for his greater glory. We are not to hide them; in doing so we lose them.
The second is the Parable of the rejected King. This latter parable could have had historical significance since, after the death of Herod the Great, his son Archelaus went to Rome to receive the same authority. He was opposed by a delegation of Jews. Although he was not given the title of King, he was given authority over Judea and Samaria. This parallel used by St. Luke would have served to stop speculation about the imminent parousia. A second possibility is that the Lord himself was predicting that his impending entry to Jerusalem was not to be a glorious kingship, but rather he would have to travel to a far distant place (heaven) to receive that crown.
St. Luke’s version of the Parable of the Talents serves to reinforce the idea that the faithful must be diligent in building up the Kingdom of God through the use of what God has provided. Failure to do so (presuming the imminent second coming and laying down one’s vocation) would result in severe punishment.
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Reflection:
The focus of the parables from the Gospel today is an exhortation to be diligent in practicing the faith, which God has given and Holy Mother Church has instructed. The heart of the message is clear, that God will expect an accounting for what we have been given in his name, and have used it (it is hoped) for his greater glory.
Today, however, we reflect upon the part of the parable where the group of residents had sent the delegation after the king saying: “We do not want this man to be our king.” It is those individuals, analogized in the parable, who later would crucify Jesus, martyr the Apostles and Saints, and who continue to persecute the faithful to this day. We are amazed to see the depth of the hatred directed at the Church, even by some people who call themselves Christian.
As long as the Catholic Church, founded by St. Peter and grown by St. Paul, remains quietly doing the work the Lord left to us, secular society enjoys our presence and extols our virtue. But when society wishes to embrace policies that diametrically contravene the moral teaching of the Church (e.g. euthanasia, abortion, and the destruction of the traditional family) and the faithful, led by their shepherds, cry out against those amoral policies –Christians are suddenly a threat – a force of evil, because we do not embrace the hedonistic values at the core of these propositions.
We speak here of the U.S. Bishops’ on-going fight against the erosion of religious liberty. We speak also of the vitriolic attacks across the country as the Church resists being forced to adopt acceptance of gay marriages. Finally, we speak of the redefinition of “marriage,” the only institution that binds children to their biological parents. The hatred for the Church’s courageous stance against the weakening of the value of human life and dignity is palpable, and we must stand at the forefront of this attack, supporting the justice of Christ. He bids us to use our God-given talents to fight this very kind of attack.
Today we remember those who do not want a just king – those who said so many years ago: “We do not want this man to be our king.” They are still walking among us and still hate us (although usually quietly). Today we pray for them, that God’s mercy will not see them treated as the parable demanded: “… as for those enemies of mine who did not want me as their king, bring them here and slay them before me.’
Pax
[1] The picture today is “St Cecilia and an Angel” by Orazio Gentileschi, 1618-21
[4] The Navarre Bible: “Chronicles-Maccabees”, Scepter Publishers, Princeton, NJ, © 2003, pp. 569-570
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