Memorial of Saint Alphonsus Liguori, Bishop and Doctor of the Church

“St. Alphonsus Maria de Liguori”
Artist and Date are UNKNOWN.

Proper for the Memorial of St. Alphonsus Liguori [1]

Biographical information about St. Alphonsus Liguori

Readings for Wednesday of the Seventeenth Week in Ordinary Time

Readings from the Jerusalem Bible  [2]

Commentary:

Reading 1: Jeremiah 15:10, 16-21

Commentary on Jer 15:10, 16-21

This selection continues the Prophet Jeremiah’s lament (his “Second Confession"). In these verses the prophet is having a crisis of faith about his own mission. He cries out that he wishes he had never been born (since he was called from the womb to his mission, Jeremiah 1:4-5). Because he constantly challenges the social traditions that are evolving, because he calls for the people to reform themselves and predicts God’s punishment if they do not, he is outcast (“I did not sit celebrating in the circle of merrymakers; Under the weight of your hand I sat alone because you filled me with indignation”).

In response to his lament, the Lord calls Jeremiah to continue his prophetic work. First, Jeremiah himself must repent from his own rebellious way, and return to ritual purity (“If you bring forth the precious without the vile, you shall be my mouthpiece”). The Lord pledges unfailing support for the prophet’s mission, and ultimate victory over God’s foes (“For I am with you, to deliver and rescue you, says the Lord.”).

CCC: Jer 15:15-18 2584

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Responsorial Psalm: Psalm 59:2-3, 4, 10-11, 17, 18

R. (17d) God is my refuge on the day of distress.

Commentary on Ps 59:2-3, 4, 10-11, 17, 18

Psalm 59 is a lament which alternates prayers for salvation with petitions to punish the enemies of the faithful. The plea for salvation in the psalm strikes a counterpoint to the lament of Jeremiah, who is isolated because of his actions in response to his call to serve the Lord.

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Gospel: Matthew 13:44-46

Commentary on Mt 13:44-46

The parable of the buried treasure and the parable of the pearl have the same point. One who understands the Kingdom of Heaven and sees its worth joyfully places obtaining that promise before all else. It is the primacy of Christ’s teaching that guides the disciple in all things. While these two parables have generally the same meaning, it is interesting to note they have some subtle differences. The parable of the hidden treasure which is found by accident refers to an abundance of gifts.  The parable of the pearl sought out through diligence refers to the beauty of the Kingdom of God.

“Anyone who understands the Kingdom which Christ proposes realizes that it is worth staking everything to obtain it […]. The Kingdom of heaven is difficult to win.  No one can be sure of achieving it, but the humble cry of the repentant man can open wide its doors” (St. Josemaria Escriva, Christ Is Passing By, 180). [4]

 
CCC: Mt 13:44-45 546

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Reflection:

The two parables of the Gospel seem, on the surface, to be saying the same thing.  Indeed, they both speak of the inestimable value of finding the Kingdom of God (in this life and the next).  They both speak of the great joy of the person who is able to acquire it.  But there is a difference in the means by which this occurs.

In the analogy to the buried treasure, the seeker is said to have found the treasure.  It is as if they are simply walking in a field and stumble upon it.  In this instance, it would be like the casual Christian, the person who is a member of the faith community by accident of birth and upbringing who has followed the teaching of the Lord more out of habit than real desire to understand the Lord.  One day this person has a revelation, and suddenly sees the value of the peace of Christ which is what the Kingdom of God provides in this life.  With that revelation, and without much fanfare, that person’s life is transformed, and they are filled with joy at their discovery.

There are many such individuals, and they give hope to families who struggle to bring their children to faith in a world that devalues its teaching.  As parents, we must never give up on pushing our children.  Our hope is they discover the treasure we cherish.

The other parable, the parable of the pearl, speaks of the merchant searching for pearls.  That person’s encounter is not an accident, but rather the result of long effort.  In this instance, it would be like the diligent seeker of truth who explores all manner of faith traditions, finally finding Christ and his wisdom.  Like the accidental discovery of the buried treasure, this person sees the priceless nature of God’s love and salvation, and dedicates themselves completely to the goal of attaining that end.

Regardless of our template, whether we stumble across buried treasure, or if we find the pearl of great price after long effort, we are told that finding that treasure requires single-minded dedication to the attainment of that which is freely offered.  It is the lesson Christ offers, and one we rededicate ourselves to living.

Pax

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[1] S.S. Commemoratio

[2] The picture used is “St. Alphonsus Maria de Liguori” Artist and Date are UNKNOWN.

[4] The Navarre Bible, “Gospels and Acts”, Scepter Publishers, Princeton, NJ, © 2002, p. 136.

Memorial of Saint Ignatius of Loyola, Priest

“Ignatius of Loyola” 
Artist and Date are UNKNOWN.

Proper for the Memorial of St. Ignatius of Loyola [1]

Biographical information about St. Ignatius of Loyola

Readings for Tuesday of the Seventeenth Week in Ordinary Time

Readings from the Jerusalem Bible [2]

Commentary:

Reading 1: Jeremiah 14:17-22

Commentary Jer 14:17-22

This reading is part of the Prophet Jeremiah’s great lament for the destruction and death that has come to Judah. He uses the metaphor of a young woman, mortally wounded, to describe the damage to the land and people. The concluding verses constitute a plea for mercy, and a confession of past sins (“We recognize, O Lord, our wickedness, the guilt of our fathers”). The implication is that the destruction visited upon them was a consequence of their sin. The prophet’s final plea recognizes the one true God who is all powerful.

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Responsorial Psalm: Psalm 79:8, 9, 11 and 13

R. (9) For the glory of your name, O Lord, deliver us.

Commentary Ps 79:8, 9, 11 and 13

Psalm 79 is a lament over the destruction of the temple. In this part of the hymn the psalmist asks God for forgiveness of past offenses and compassion in their need. This sin has resulted in their imprisonment and separated them from God. This hymn was offered after the destruction of the temple and the loss of the Ark of the Covenant. It is a plea for compassion and help while repenting from sins (“Deliver us and pardon our sins for your name’s sake”).

CCC: Ps 79:9  431

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Gospel: Matthew 13:36-43

Commentary on Mt 13:36-43

Jesus dismisses the crowd which, in this instance, represents the unbelieving of Israel. The remainder of this passage is directed at instruction of the disciples. The Lord’s explanation of the parable of the weeds clearly shows the intent of the story. The judgment of the wicked by God through his angels will take place in the eschaton (the end times – the end of the age). The righteous will be vindicated (shine like the sun). The final statement: “Whoever has ears ought to hear,” is both a warning and a statement of the need for patience by the faithful.

CCC: Mt 13:41-42 1034; Mt 13:41 333; Mt 13:42 1034

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Reflection:

So often we forget that there is a dynamic struggle taking place in the world between God and his nemesis, the Evil One, as the Gospel names him.  We think that evil is passive in the world, and while we should avoid it, it does not seek us out.

Jesus makes it clear that the struggle is ongoing, and that the children of God are at risk, not just of sinning of their own accord, but of being seduced by the Evil One and falling into eternal fire.  The warning is apt.  The evil of the world has trapped so many right-intentioned people.  We see the devil portrayed in scripture as a fallen angel.  If, therefore, we consider how an angel might appear to us, we must also consider what form he might take should the fallen one present himself to us. How are we to know that it is not one of God’s messengers who is persuading us to take a course of action?

Recall that in the desert, when Christ was tempted by the same Evil One, the devil even quoted scripture to the Lord to try to seduce him away from his salvific mission.  He offered food to a hungry man, and water to one who thirsted.  He offered all the kingdoms of the earth, essentially the fulfillment of Christ’s mission, to Jesus who came to save all people for the Heavenly Father.  All this he offered, if our Lord would but bow to him, the fallen angel.  How tempting that must have been to the Lord as he looked past his trial in the desert, and saw at the end of his earthly mission the cross of his passion standing starkly on Calvary’s hill.

The Lord’s warning to the disciples, and hence to us, is indeed apt.  We, who strive to keep Christ’s mission of love visible in the world, are challenged constantly. Not by some benign evil that sits like a pit for us to avoid, but by a malignant evil, active and insatiable, a spirit that seeks to ambush us, choke us as weeds, as we attempt to do God’s will.  Our attitude must be one of constant vigilance and prayer.  It is only by keeping this vigil and remaining in a state of constant discernment that we can see evil for what it is, and avoid the terrible harvest at the end of time. “Whoever has ears ought to hear.”

Pax

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[1] The picture is “Ignatius of Loyola” Artist and Date are UNKNOWN.

[2] S.S. Commemoratio

Monday of the Seventeenth Week in Ordinary Time

(Optional Memorial for Saint Peter Chrysologus, Bishop and Doctor of the Church)

[Michigan Region] Optional Memorial for Blessed Solanus Casey, Priest

Proper for the Memorial of St. Peter Chrysologus

Biographical information about St. Peter Chrysologus

Optional readings for the Memorial of Blessed Solanus Casey may be taken from the Common of Holy Men and Women, Religious

Biographical information about Blessed Solanus Casey

“Jeremiah Buries the Girdle” by Rom de Hogge, published in 1908

Readings for Monday of the Seventeenth Week in Ordinary Time [1]

Readings from the Jerusalem Bible [2]

Commentary:

Reading 1: Jeremiah 13:1-11

Commentary on Jer 13:1-11

The oracle of Jeremiah uses the metaphor of the loincloth to describe the fallen nature of the people of Judah. The loincloth, unwashed and hidden, represents the people, unrepentant and fallen away. The loincloth worn as an undergarment was the clothing worn closest to man’s most intimate parts and therefore most personal. Jeremiah uses this relationship to describe the Lord’s consideration and love for Israel, which was intense (“to be my people, my renown, my praise, my beauty”), and whose fall therefore was so grievous to God (“But they did not listen”).

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Responsorial Psalm: Deuteronomy 32:18-19, 20, 21

R. (see 18a) You have forgotten God who gave you birth.

Commentary on Dt 32:18-19, 20, 21

This passage from Deuteronomy is taken from the last discourse of Moses, a section called the "Song of Moses."  The great leader laments that the people have turned away from the God who saved them.  The song echoes God’s anger at the people who turn their backs and worship foreign gods.

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Gospel: Matthew 13:31-35

Commentary on Mt 13:31-35

The Lord continues his descriptions of the Kingdom of Heaven using two parables. The parable of the mustard seed and the parable of the yeast have the same point. What appears to be small grows to miraculous size. What has been insignificant is vastly important; what cannot be seen is unknowingly immense. The parables of the mustard seed and yeast (see also Mark 4:30-32 and Luke 13:18-21) emphasize that from the smallest of beginnings with the proclamation of the word, the Kingdom of God expands to encompass all peoples.

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Reflection:

The entire theme of the day is colored by Jeremiah and his vision of God’s lament. He describes God’s love with a rather gritty metaphor, that of a loincloth. We can tease that image apart and see that it has a dimension and depth that, at first blush, we might overlook.

Think about underpants – that is the purpose the loincloth served. In this case God told Jeremiah to: “Go buy yourself a linen loincloth.” He then tells the prophet to wear the cloth, but not to wash it. When we understand that this loincloth represents God’s chosen ones, the act of not washing the underwear is symbolic of a people who are not washed.  They become dirty (given the nature of the garment, dirty is perhaps too polite a word, disgustingly filthy might be better). Again, when the image is of a loincloth, they become dirty with not just the dust of the journey, but with bodily filth; left unwashed this filth will fester the skin and chafe the loins. Allowed to continue, this festering will become infected and eventually can kill the person.

Once the loincloth is put on, the Lord commands Jeremiah to: “Take the loincloth which you bought and are wearing, and go now to the Parath.” The Parath is the name given to the Euphrates River in Old Testament times, a journey of roughly six hundred miles from where Jeremiah was in Palestine. A trek of that distance was undoubtedly symbolic as well. In this case the contamination of the people (i.e. the false gods, the violations of Mosaic Law, and introduction of values contrary to tradition) was perceived to flow from the Assyrians, whose roots were in the Euphrates Valley.

When we think about the state of a loincloth, unwashed after such a journey, and buried for the time it would take for Jeremiah to make that journey twice, the state of that undergarment would indeed be rotten. This was no doubt a commentary on how deeply the people had fallen into sin.

This deterioration of the relationship between God and his people is the tragic point that God laments through Jeremiah. That same refrain is also demonstrated in the Song of Moses, used as the psalm response today. Humankind constantly refuses to accept God’s love.

The shock value of this ancient parable is still there. In light of God’s later gift of his Son, and the revelation of the depth of his love for us through the giving of that gift, we see even more clearly how our unrepentant nature causes grief in the loving parent (our Heavenly Father), who wants only good and wholesome things for us.

The Gospel makes it explicit. What we turn our backs upon is nothing less than the Kingdom of God, which has now encompassed all peoples of all nations. The invitation that started with a small and insignificant nomadic people (in terms of world population) has now been extended (like yeast in dough) to include the whole world.

And still God’s offer is rejected. Even people once faithful turn away. But as fickle as we can be, God is always faithful. His hand is always extended and he invites us to wash ourselves clean and come back to him. It was for this reason that he sent his Son Jesus and for that gift we are truly thankful.

Pax

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[1] The picture used today is “Jeremiah Buries the Girdle” by Rom de Hogge, published in 1908.

[2] S.S. Commemoratio