Memorial of Saint Thérèse of the Child Jesus, Virgin and Doctor of the Church

“Saint Therese of Lisieux”  artist and date are UNKNOWN

Proper for the Memorial of Saint Thérèse of Lisieux

Biographical information about Saint Thérèse of Lisieux

Readings for Monday of the Twenty-sixth Week in Ordinary Time [1]

Readings from the Jerusalem Bible [2]

Commentary:

Reading 1: Job 1:6-22

Commentary on Jb 1:6-22

This beginning section of the Book of Job describes Satan’s dialogue with God.  He attempts to turn Job from being faithful to God by attempting to dupe Job into believing that God’s favor had been withdrawn from him, and punishment was being laid upon him. In successive waves, messengers arrive to bring terrible news, as one at a time, all of the material blessings given to God’s faithful servant are stripped away. The series of disasters concludes with the death of his children, his posterity. With this final blow, Job tears his clothes, a symbol of mourning, and cuts off his hair as a sign of repentance

The first scene ends with Job victorious as God's faithful servant: Satan thought he would curse the Lord (v. 11), but in fact he openly praises him (v. 21). The sacred writer comes out on Job's side when he states that Job committed no sin nor even raised his voice against God. Satan has been proved wrong. [4]

CCC: Jb 1:6 441

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Responsorial Psalm: Psalm 17:1bcd, 2-3, 6-7

R. (6) Incline your ear to me and hear my word.

Commentary on Ps 17:1bcd, 2-3, 6-7

Psalm 17 is an individual lament. The psalmist sings for God’s help in distress. Having been firm in faithfulness, the singer calls upon the Lord for justice. Faith in God’s salvation will follow those who keep firmly to God’s commands.

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Gospel: Luke 9:46-50

Commentary on Lk 9:46-50

St. Luke depicts a teaching moment for Jesus as he tells his disciples that they must not fall into the all-too-human trap of rivalry for leadership. Rather, he tells them that humble leadership will be the norm. In the second instance, the Lord insists that his disciples accept support from those whom they do not know (see also comments on Mark 9:38-50).

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Reflection:

Kneeling before the tabernacle, I can think of only one thing to say to our Lord: "My God, you know that I love you." And I feel that my prayer does not weary Jesus; knowing my weakness, He is satisfied with my good will. -Saint Therese of Lisieux

When we read the Gospel of St. Luke and hear the words we heard today: “For the one who is least among all of you is the one who is the greatest,” there are some contemporary examples we could point to for meaning. None, however, are more eloquent than the attitude expressed by St. Thérèse, the Little Flower of Jesus, who was just quoted.

The simple faith captured in that one piercing prayer: “My God, you know that I love you,” says volumes, and when it comes from the heart, it drives our actions to imitate those of Christ. His whole mission was to give exactly that message from God to us: “My children, you know that I love you.”

The Lord was telling his disciples that, when their intent was unselfish, and their actions were directed at loving God, then their leadership would be genuine, and the outcome would be pleasing to the Father, whose love is expressed perfectly in Jesus. It is such a simple concept that, like them, we often “overthink” it. We get caught up in the complexity of human interaction, trying to detect motives and appeal to agendas. Our expression of that prayer: “My God, you know that I love you,” in our every action will accomplish what God intends.

Pax

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[1] The picture is “Saint Therese of Lisieux”  artist and date are UNKNOWN

[2] S.S. Commemoratio

[4] The Navarre Bible: “Wisdom Books”, Scepter Publishers, Princeton, NJ, © 2003, p 31.

Twenty-sixth Sunday in Ordinary Time

Catechism Links[1]

CCC 821, 1126, 1636: Ecumenical dialogue

CCC 2445-2446, 2536, 2544-2446: The danger of immoderate riches

CCC 1852: Jealousy

“Christ Blessing the Children” by Lucas Cranach the Younger, 1540s

Readings for the Twenty-sixth Sunday in Ordinary Time [2]

Readings from the Jerusalem Bible [3]

Commentary:

Reading 1: Numbers 11:25-29

Commentary on Nm 11:25-29

This experience of God sending his spirit upon the seventy Hebrew elders is set in the midst of the desert narratives. The people have been fed with manna and now there was a demand for meat. God imparts to the chosen seventy some of the prophetic charism of Moses. This gift was not prophetic in terms of foreseeing the future, but rather an enthusiasm or charismatic expression of faith in God seen elsewhere in the early Hebrew history and the Christian writings as well (see 1 Samuel 10:10-12; 1 Samuel 19:20-22 and Acts 2:6-11, 17; 19:6; 1 Corinthians 12-14).

Joshua’s loyalty to Moses causes him to challenge the charismatic exhortations of Eldad and Medad, seeing their spiritual awakening as an affront because they were not with the others, attending Moses, when the spirit came upon them. Moses sees the hand of God upon them, and in a prefigurement of Jesus' actions in Mark 9:39, cautions him against jealousy in God’s work.

CCC: Nm 11:24-25 1541

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Responsorial Psalm: Psalm 19:8, 10, 12-13, 14

R. (9a) The precepts of the Lord give joy to the heart.

Commentary on Ps 19:8, 10, 12-13, 14

Psalm 19 is a hymn of praise. In this passage we give praise to God’s gift of the Law which guides us in our daily lives. The hymn also extols the virtue of obedience and steadfastness to the Law and its precepts.

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Reading II: James 5:1-6

Commentary on Jas 5:1-6

The author reminds his audience of the importance of building up spiritual riches rather than secular wealth. This passage could be a commentary on the parable of Lazarus and the rich man (see Luke 16:19-31). The transitory nature of wealth is decried (“Your wealth has rotted away, your clothes have become moth-eaten, your gold and silver have corroded”), and God’s coming justice for the poor is predicted (“the cries of the harvesters have reached the ears of the Lord of hosts”).

CCC: Jas 5:1-6 2445; Jas 5:4 1867, 2409, 2434

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Gospel: Mark 9:38-43, 45, 47-48

Commentary on Mk 9:38-43, 45, 47-48

This section from St. Mark’s Gospel provides an important attitude in Jesus’ teaching. He warns the disciples about jealousy and intolerance toward others who use the Lord’s name but are not traveling with them. “For whoever is not against us is for us.” The Lord finishes his warning saying that those who call people to faith in him, even if they do not walk with the disciples, are friends. He then speaks of those who would lead the people away from him. He uses the “little child” as a symbol of the weak in spirit and the poor. Those that lead them astray, or who are tempted to do so, should resist such temptation at any price, or they will find an eternal punishment waiting for them.

CCC: Mk 9:43-48 1034

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Reflection:

What is there about God that causes people to think that they can “possess” him exclusively?  On the surface, that seems to be what is taking place in the book of Numbers with Joshua, and with the disciples in the Gospel of St. Mark.

In Moses’ case, God has called seventy elders to receive what certainly looks like the Holy Spirit (although we cannot make that leap because that gift was not bestowed until the Son of God left it as the new advocate at Pentecost).  We are told that God, taking “some of the spirit that was on Moses, the LORD bestowed it on the seventy elders” [5].  The issue arises because all seventy are not present; Eldad and Medad had remained in camp instead of coming to the gathering called by Moses.  We are told that even though they were not with the others, the spirit came upon them as well and they began to proclaim God’s presence and mercy in the camp.

Seeing this (or hearing about it) Moses’ young apprentice Joshua becomes indignant and asks (demands) that Moses stop them.  Since they were not with Moses when God acted, Joshua either thinks they are not influenced by the same event or that they may challenge Moses for spiritual leadership of the people.  Regardless of his thoughts or motives, Moses, great prophet of God, laments that all the people did not receive the same spirit; wishing that all Hebrews would receive the call to prophesy in the same way.

In St. Mark’s Gospel we find Jesus instructing the disciples who had just come to him asking who would be greatest when the Lord assumed his kingly mantle.  Jesus sees a pecking order developing among his closest friends and immediately rebukes them.  No sooner has he corrected their attitudes on this score than they come to him jealously complaining that someone else (outside the chosen group) was using his name to drive out demonic spirits. This was probably a very sore point for them as, at this juncture in the Gospel, they had just encountered a demonic spirit they could not exorcise (Mark 9:20-30) and Jesus had to take them aside telling them: “This kind can only come out through prayer." 

This attitude of jealousy and petty rivalry must have been upsetting to the Lord who was faced with bringing the whole world to understand the love of God and the salvation that could only come through his Only Son.  He tells them (probably with a tinge of disappointment) that anyone who helps the cause, doing good works in the name of Jesus, must be seen as an ally not as competition.

These two examples are received with great difficulty among those called to do God’s work.  We see it among individuals possessively competing for leadership of ministerial programs.  We see it among groups, jealous of the success of other groups seeking the same goals, be those goals in missionary work, charity, or even vocations to religious life.  We leave it to you to cite specific examples, but the underlying problem is the all-too-human desire for power over others by a person or group. It is not restricted to the Catholic Church or even Christian denominations.  However, it is most inappropriate in those organizations, all of whom profess to be doing Christ’s work on earth.

Today we call out in prayer to all Christians to look with the eyes of Christ at the attitudes and interactions they have with others.  Hold those attitudes up to the light of today’s Gospel and see if Christ’s words, “whoever is not against us is for us,” rings in our ears.  Today, the Lord calls out for Christian unity.

Pax

In other years on this date: Memorial of Saint Jerome, Priest and Doctor of the Church

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[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 is “Christ Blessing the Children” by Lucas Cranach the Younger, 1540s.

[3] S.S Commemoratio

[5] Note – in this translation, the use of upper case fonts for LORD and GOD indicates the actual reference to God was made in the un-translated texts (e.g. Yahweh, El, or Elohim). 

Feast of Saints Michael, Gabriel, and Raphael, Archangels

“The Three Archangels” 
by Marco d’ Oggiomo, c. 1490

Additional information about Saints Michael, Gabriel, and Raphael

Readings for the Feast of Saints Michael, Gabriel, and Raphael [1]

Readings from the Jerusalem Bible [2]

Commentary:

Reading 1:

First Option: Daniel 7:9-10, 13-14

Commentary on Dn 7:9-10, 13-14

In this vision from the book of Daniel, we see the symbolic descriptions for God the Father, “the Ancient One,” seated on the Throne of Judgment (symbolized by fire), with all the faithful before him. Then comes “One like a Son of Man;" this reference is a messianic vision. Jesus took that title upon himself in fulfillment of scripture (in addition to John 1:51, see also Mark 14:62, Luke 22:69 and Matthew 26:64 all of which reference the attendance of heavenly powers).

In the context of the Feast of the Transfiguration, this image is consistent with that seen by the disciples in the Gospel.

CCC: Dn 7:10 678; Dn 7:13 440; Dn 7:14 664

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OR

Second Option: Revelation 12:7-12ab

Commentary on Rev 12:7-12ab

This selection from the Book of Revelation is of the same eschatological prophetic genre as that found in Daniel 7:9ff. Here, St. John envisions the battle for heaven, joined by the forces of God led by St. Michael who is victorious.

The vision makes clear that those who were thought to be from God but who opposed the “Anointed One,” Christ, were influenced by Satan, and in the Devil’s defeat by the blood of the Lamb, God’s victory is assured and the truth will prevail.

CCC: Rv 12 1138; Rv 12:9 391, 2852; Rv 12:11 2853

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Responsorial Psalm: Psalm 138:1-2ab, 2cde-3, 4-5

R. (1) In the sight of the angels I will sing your praises, Lord.

Commentary on Ps 138:1-2ab, 2cde-3, 4-5

This song of praise offers thanksgiving for the visible support of God, here attributed to angelic action. The hymn attributes this saving help to an all-merciful God to whom all glory and honor are due.

CCC: Ps 138 304; Ps 138:2 214

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Gospel: John 1:47-51

Commentary on Jn 1:47-51

Word of mouth attracts Philip to discipleship, and he in turn invites Nathanael. The symbolism in this passage is noteworthy, especially when Jesus describes Nathanael as “a true Israelite.”

There is no duplicity in him: "Jacob was the first to bear the name 'Israel' (Genesis 32:29), but Jacob was a man of duplicity (Genesis 27:35-36). Jesus tells Nathanael 'Before Philip called you, I saw you under the fig tree.'" The fig tree is a symbol of messianic peace (cf. Micah 4:4; Zechariah 3:10).[4] 

So, in essence, Jesus is saying that Nathanael was resting in messianic peace, inferring from that state that he had faithfully followed Mosaic Law, and had a genuine love of God. Jesus goes further than Nathanael’s faith in the final verse, telling him that he, Jesus, is the Anointed One: “you will see the sky opened and the angels of God ascending and descending on the Son of Man."

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Reflection:

Today we celebrate the Feast of the Archangels. (In addition, my ordination class and I celebrate our 32^nd  anniversary of ordination.) Just so we are all on the same page, we can listen to the words of Pope St. Gregory the Great who defines what angel means:

“You should be aware that the word ‘angel’ denotes a function rather than a nature. Those holy spirits of heaven have indeed always been spirits. They can only be called angels when they deliver some message. Moreover, those who deliver messages of lesser importance are called angels; and those who proclaim messages of supreme importance are called archangels.”(from a homily by Pope Saint Gregory the Great)

The three Archangels, Michael, Gabriel, and Raphael, are the only ones named in scripture and each has a distinct role (as can be seen from the links provided above). The fact that these three spirits have had a direct involvement with mankind is the reason we celebrate their feast today. We see in their intervention God’s fingers affecting the course of human events. Deep within each of us, there is also the wish that, at some point in our lives, an angel would speak to us, directly, personally, with clarity. The angel would tell us what God wants from us, or what he wants us to do.

It is interesting today that, on this the feast of the archangels, the church gives us the story of Jesus’ encounter with Nathanael, rather than one of the encounters with the archangels. In this Gospel Jesus has identified the young man as someone without duplicity, that is, innocent of worldly demeanor that would portray him as something he was not. The way Nathanael speaks when he says, “Rabbi, you are the Son of God; you are the King of Israel,” makes us wonder how one, not of the twelve, had such an instant and deep understanding of Jesus’ identity. Could it be that this was a messenger from God? None of the commentaries assume this is the case.

Still we wonder if this innocent young man, without prompting, identified Jesus, and if he was an angel in human form. If that were true, it would mean that God may send his spirits, as Pope St. Gregory the Great has called them, to us, and we might not recognize them as anything but people. “Do not neglect to show hospitality to strangers, for by this some have entertained angels without knowing it.” Hebrews 13:2.

There is nothing theological in this reflection. It is just a hope that God might one day send an angel to us, so that we might understand at last and clearly what he wants from us. Since we have speculated above that God may indeed send his angels to us in human guise, we must be constantly vigilant that one of our daily encounters may turn out to answer our prayer.  It should also serve another purpose since God frequently gives us opportunities to hear his voice through others we meet in our daily lives.

Certainly the more common intervention of the Holy Spirit can be seen, although usually in retrospect and not always clearly. The overriding principle here is we must always be open to that kind of guidance, and be constantly vigilant, knowing that God intervenes in our lives and we must watch for it.

Pax

In Other Years: Saturday of the Twenty-fifth Week in Ordinary Time

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[1] The picture is “The Three Archangels” by Marco d’ Oggiomo, c. 1490

[2] S.S Commemoratio

[4] See NAB Footnote on John 1:43-51,