Solemnity of All Saints

Catechism Links[1]

CCC 61, 946-962, 1090, 1137-1139, 1370: The Church, a communion of saints

CCC 956, 2683: The intercession of the saints

CCC 828, 867, 1173, 2030, 2683-2684: The saints, examples of holiness

“Madonna and Child with Saints” 
by Andrea Del Castagno, c. 1445

Additional Information about the Solemnity of All Saints

Readings for the Solemnity of All Saints [2]

Readings from the Jerusalem Bible [3]

Commentary:

Reading 1: Revelation 7:2-4, 9-14

Commentary on Rv 7:2-4, 9-14

St. John’s vision of the heavenly kingdom unfolds in this passage with an image of those who have gone from this life to the next, and now stand before the throne of God. “A seal is a mark of ownership and protection. Here the seal of God is related to the seals of the scroll, giving protection to the believing remnant of Israel, who will pass through the tribulation. This may refer to a grace of spiritual perseverance rather than a guarantee of physical survival. In the broader context of Revelation, there is a contrast between the seal of God stamped on the foreheads of the righteous and the mark of the beast inscribed on the brows of the wicked (Revelation 13:16). The former bears the divine name of God (Revelation 14:1; 22:4) while the latter bears the demonic name of the beast (CCC 1296). […] The entire scene parallels Ezekiel 9:1-7 where the messenger seals the foreheads of the righteous in Israel to protect them from the wrath of God poured out on Jerusalem. The seal was shaped like the Hebrew letter taw, which in ancient script looked like a cross (x or +).”[5]

Hebrew numerology provides the number, one hundred and forty-four thousand (from each of the tribes of Israel) representing a huge number (1,000 times 12 times 12), possibly a number of completeness, and follows that with uncounted saints from the Gentiles beginning with the martyrs (those who have washed their robes in the Blood of the Lamb). ”The blood of the Lamb, who has been offered in sacrifice for all, has exercised its universal and most effective redemptive power in every corner of the earth, extending grace and salvation to that 'great multitude'. After undergoing the trials and being purified in the blood of Christ, they - the redeemed - are now safe in the Kingdom of God, whom they praise and bless for ever and ever" (Saint John Paul II, "Homily" 1 November 1981).

CCC: Rv 7:2-3 1296; Rv 7:9 775, 1138

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Responsorial Psalm: Psalm 24:1bc-2, 3-4ab, 5-6

R. (see 6) Lord, this is the people that longs to see your face.

Commentary on Ps 24:1bc-2, 3-4ab, 5-6

Psalm 24 is a processional song. It recalls that God is the great creator and he calls his people to be faithful. It asks the question: "Who can ascend the mountain of the Lord?" The psalmist answers, only those who are sinless (completely reconciled to God). They who achieve that beatified state will receive the reward of eternal life from the savior. It focuses on the character of the one who worthily seeks God, and the one who is worthy to come into God’s kingdom and stand before him. We are answered: “He whose hands are sinless, whose heart is clean, who desires not what is vain.”

This is part of a hymn of entrance, sung as the Ark of the Covenant was brought into the temple at Jerusalem, followed by the faithful. Once again in this song, we find a reference borrowed by St. John’s Revelation (Revelations 14:5), and an image created in the Letter to the Hebrews (Hebrews 10:22). Who are the ones allowed full access to God?

CCC: Ps 24:6 2582

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Reading 2: 1 John 3:1-3

Commentary on 1 Jn 3:1-3

“The greatest sign of God's love is the gift of his Son (John 3:16) that has made Christians true children of God. This relationship is a present reality and also part of the life to come; true knowledge of God will ultimately be gained, and Christians prepare themselves now by virtuous lives in imitation of the Son.”[6] “The world” is the biblical term consistently used in reference to the non-Christian populations of that era. In modern terminology it would refer to secular society.

CCC: 1 Jn 3 2822; 1 Jn 3:1 1692; 1 Jn 3:2 163, 1023, 1161, 1720, 2519, 2772

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Gospel: Matthew 5:1-12a

Commentary on Mt 5:1-12a

This section of the Sermon on the Mount begins the first of five great discourses in St. Matthew’s Gospel. He begins using a formula common in the Wisdom literature of the Old Testament with “Blessed are the poor in spirit.”(Job 5:17; Proverbs 3:13; Sirach 25:8-9) This designation identifies those without material resources, completely dependent upon God. (This distinction is for the devout poor.) The discourse continues, blessing those who mourn, who are meek, who “hunger” for righteousness (to adopt the Lord’s law of love in their hearts), the merciful, the clean of heart (those who are reconciled to God), the peacemakers, the persecuted, and finally those who will be reviled because they profess faith in Christ.

The litany of praises for those to be blessed by the Lord has an overarching theme. It holds up the spiritual strength of complete dependence on God for life, health, and prosperity. St. Matthew captures the strength in that dependence, and God’s promise of salvation through the words of the Savior.

It is noteworthy that the word “blessed” [μακάριοι (makάrios) in Greek and beati in Latin] is translated “happy” in many Old Testament texts.  The idea of happiness or peace as a blessing from God is an important understanding about the intent of this discourse.

CCC: Mt 5:1 581; Mt 5:3-12 1716; Mt 5:3 544, 2546; Mt 5-7 2763; Mt 5-6 764; Mt 5:8 1720, 2518; Mt 5:9 2305, 2330; Mt 5:11-12 520

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Reflection:

On this the Solemnity of All Saints we celebrate those who have listened to God’s word, heard his call, and faithfully followed him. We differentiate the saints, known and unknown, from those who we remember tomorrow on the Feast of All Souls because we do not know all those whom God has admitted to his heavenly court. Some of those whose lives we celebrate are in the list of saints. The exact number is not easy to find but it is thought to be over 8,000 (saints and blessed according to Saints.SPQN.Com) but a recent article from Catholic Exchange challenges that number. While one might think this is a huge number, consider that this list started two thousand years ago. If there are, as supposed over 8,000, that’s really only about four a year; roughly lottery statistics.

The Catechism of the Catholic Church (CCC) says the following:

By canonizing some of the faithful, i.e., by solemnly proclaiming that they practiced heroic virtue and lived in fidelity to God's grace, the Church recognizes the power of the Spirit of holiness within her and sustains the hope of believers by proposing the saints to them as models and intercessors. "The saints have always been the source and origin of renewal in the most difficult moments in the Church's history." Indeed, "holiness is the hidden source and infallible measure of her apostolic activity and missionary zeal." (CCC 828)

The important fact about this celebration is that we remember all of the men and women who have demonstrated heroic virtue for the cause of the Holy Church. Their examples of faith and fidelity span almost every conceivable circumstance, era, and life-style. There is, within the ranks of those at the foot of the throne of God, a saint with whom every person on earth may identify and say – “That one is almost like me.” And that is the idea behind All Saints: to recall the various paths offered by God to the holy men and women who so faithfully served him on earth. We are given this day to reflect on our own lives and what they may yet become in the service of the Lord.

There is a reason that St. Matthew’s recollection of the beginning of the Sermon on the Mount is given to us on this feast day. The Lord invites all of us to participate in being called “blessed.” He calls and has called all peoples of all nations and ranks from the loftiest halls of power to the lowliest beggar in the street to follow him and serve his great plan.

Today we think about all those wondrous men and women who have gone before us in faith and provided Holy Mother Church with the great and small saints who have done the Lord’s will throughout the ages. We give them thanks for their examples, praise for their faithfulness, and ask for their prayers that we too might come into that heavenly presence and join them in their hymns of praise.

Pax

A history of Halloween

In other years on this date: Thursday of the Thirtieth Week in Ordinary Time

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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 “Madonna and Child with Saints” by Andrea Del Castagno, c. 1445

[3] S.S. Commemoratio

[5] Ignatius Catholic Study Bible, © 2010, Ignatius Press, San Francisco, CA. p. 501.

[6] See NAB footnote on 1 Jn 3:1-3.

Wednesday of the Thirtieth Week in Ordinary Time

“The Narrow Door” 
by Deacon Robert Lackney, (Paris) 1986

Readings for Wednesday of the Thirtieth Week in Ordinary Time [1]

Readings from the Jerusalem Bible [2]

Commentary:

Reading 1: Ephesians 6:1-9

Commentary on Eph 6:1-9

St. Paul’s instruction to the Church at Ephesus goes to the fundamental laws of the Decalogue (the Ten Commandments, Deuteronomy 5:16) as he instructs the children to obey their parents (the fourth commandment: the first of the commandments to focus on love of neighbor). This was a problem, especially among those from pagan traditions. Under Mosaic Law, disrespect for one's parents was punishable by death (see Exodus 21:17, Deuteronomy 21:18-21). The apostle goes on to instruct parents not to be so harsh on their children that they discourage them, but to be examples of faith to inspire them.

In St. Paul’s time, slavery existed throughout the region. With his comments in verses 5-9, he attempts to establish that the dignity of the person should be observed regardless of the relative roles. Slaves (members of the community) should do their duties faithfully, and masters should treat their slaves with compassion and dignity as well. While slavery was not directly condemned by St. Paul, the Gospel he preached served to undermine it (see Galatians 3:28 and Philemon 16).

CCC: Eph 6:1-3 2196; Eph 6:1 2217; Eph 6:4 2223, 2286

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Responsorial Psalm: Psalm 145:10-11, 12-13ab, 13cd-14

R. (13c) The Lord is faithful in all his words.

Commentary on Ps 145:10-11, 12-13ab, 13cd-14

Psalm 145 is a hymn of praise. These strophes call on the faithful to give thanks to God for opening the gates of his Heavenly Kingdom.  The psalmist sings his praise to God, who is faithful to his people, and who saves those who are in need. The selection gives praise God for his mercy and compassion, and thanks for his creation and redemption. There is also a subtle link to "Christian Wisdom" that comes with putting on the mind of Christ. The entire song is in the acrostic form (although loosely assembled), each verse beginning with a successive letter of the Hebrew alphabet.

CCC: Ps 145:9 295, 342

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Gospel: Luke 13:22-30

 

Commentary on Lk 13:22-30

Jesus has just told the parables of the Mustard Seed and the Yeast.  Here, the questioner is asking if many will be able to enter the Kingdom of Heaven. Jesus’ answer has two levels of meaning. Entering through the “narrow gate” implies that there is but one set of directions that must be followed to achieve heaven. He says many will attempt to follow these directions but will not be able to because they are difficult.

The Lord’s example of the master locking the door is an analogy for the end times, the eschaton, when final judgment will be leveled against those who seek entry to the heavenly kingdom. We hear that people from all over the world will be called (see also Matthew 22:14). He concludes saying that some of the last (called to discipleship) will be first (have higher places of honor) and vice versa (similar in intent to Matthew 20:16).

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Reflection:

We can sum up the scripture passages today by saying Jesus tells us where to go, and St. Paul tells us how to get there.  In St. Luke’s Gospel, Jesus sees the end of time, the eschaton and, in visionary terms, describes how difficult it will be to follow the path (both faith and actions are required here) to get to the Heavenly Kingdom. 

The Lord’s specific response is to the members of the Jewish hierarchy who have rejected him.  Jesus tells them, using imagery they will certainly understand, that because they failed to understand the message he brought, they would not enter that kingdom, but would suffer greatly.  They would see the great patriarchs of their faith, “Abraham, Isaac, and Jacob and all the prophets” enjoying the Kingdom he proclaimed, and they would be cast out. The Lord then predicts that many not of the Jewish faith will come to believe and share in that promise.

Now we come to St. Paul who is writing to the church at Ephesus.  Applying the Decalogue, the Ten Commandments, to their situation, he explains the fourth commandment: “Children, obey your parents.” (Or, “'Honor your father and your mother,” as is stated in Deuteronomy.)  While this issue was problematic then as it is now, it is important that we see how he balances that injunction with the next: “Fathers, do not provoke your children to anger.”  We see how the Apostle strives to show how important mutual love and respect have become under Christ.  It is not simply that children are to be obedient; parents too have an obligation to their children.

Although it is not meant to be analogous, the next verses say the same thing with reference to slaves and masters. The message is the same: mutual respect, the dignity of the human person, regardless of position or rank, is to be a defining characteristic of the Christian faith.

The path we are called to is a difficult way indeed, this journey to the heavenly kingdom.  Who among us has not felt the urge to misuse power over another person, over a younger sibling, a co-worker, or even one of our children?  And who among us has not felt bitterness when one in power used that power frivolously or unjustly?  The sword of power cuts both ways and it is difficult to wield unless guided by love of others alone.

Our prayer for today is that we will be given that wisdom to act in such a way that the dignity of the human person is always kept before us in our actions, whether we serve or whether we are served.  We recall our master’s words: “For behold, some are last who will be first, and some are first who will be last.”

Pax

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[1] The picture used today is “The Narrow Door” by Deacon Robert Lackney, (Paris) 1986.

[2] S.S. Commemoratio

Tuesday of the Thirtieth Week in Ordinary Time

“Marriage of the Virgin (detail)” 
by Luca Giordano, c. 1688

Readings for Tuesday of the Thirtieth Week in Ordinary Time [1]

Readings from the Jerusalem Bible [2]

Commentary:

Reading 1: Ephesians 5:21-33

Commentary on Eph 5:21-33

“St Paul here provides a general principle which should govern relationships among members of the Church: they should submit to one another, knowing that Christ is their true judge. At the same time, the Apostle uses this principle to say something about relationships in society, specifically family relationships; in these there is an element of natural dependence - of wife on husband (5:22- 24).”[4] 

The evangelist uses the theological analogy of the relationship between Christ as his Church as mirrored in the love between husband and wife. “The husband loves his wife truly, he is completely faithful to her (Hosea 1:3; Jeremiah 2:20; Ezekiel 16:1-34). God is forever faithful to the love he has shown Israel, and he is ever ready to pardon her (cf. Isaiah 54:5-8; 62:4-5; Jeremiah 31:21-22) and to re-establish his Covenant with the people (cf. Isaiah 16:5-63). Jesus also describes himself as the bridegroom (cf. Matthew 9:15; John 3:29) and he uses the image of the wedding banquet to explain the significance of his coming (cf. Matthew 22:1-14; 25:1-13).”[5]

Paul concludes his analogy with a citation from Genesis 2:24. “Genesis recounts the institution of marriage, between the first couple, Adam and Eve. Despite God’s intention that this covenant be a permanent, fruitful, and exclusive bond of companionship, numerous deviations from the divine plan have marred its beauty over the centuries (e.g., polygamy, divorce, adultery, concubinage). Christ came to redeem marriage from these aberrations, restore its original dignity, and enrich it with sacramental grace (Matthew 19:3-9) (CCC1605, 1615-16).”[6]

CCC: Eph 5:21-26 2204; Eph 5:21 1269, 1642; Eph 5:25-27 772; Eph 5:25-26 757, 1616; Eph 5:25 616, 1659; Eph 5:26-27 757, 1617; Eph 5:26 628, 796, 1228; Eph 5:27 773, 796, 1426; Eph 5:29 757, 796; Eph 5:31-32 796, 1602, 1616; Eph 5:31 1627; Eph 5:32 772, 1624, 1659

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Responsorial Psalm: Psalm 128:1-2, 3, 4-5

R. (1a) Blessed are those who fear the Lord.

Commentary on Ps 128:1-2, 3, 4-5

Psalm 128 is a song of thanksgiving. It begins here with the typical blessings given to those following and having faith in the Lord. This selection uses the analogy of the family and the blessing it brings to the faithful, using the symbolism of vines and olives, imagery commonly used in sacred scripture.

It also supports the creation of woman and the marriage theme in Genesis 2:18-25. It is the logical extension of the two becoming one flesh and the children flowing from that union.

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Gospel: Luke 13:18-21

Commentary on Lk 13:18-21

These two parables describe the humble beginnings and the ultimate growth of the Kingdom of God presented through Jesus’ ministry. While they have parallel passages in the Gospels of St. Matthew and St. Mark (Matthew 13:31-33 and Mark 4:30-32), they are especially powerful for the Gentile population to which St. Luke ministers because of the inclusive nature of the stories.

CCC: Lk 13:20-21 2660

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Reflection:

We are reminded today, as we hear once more the two parables in the Gospel, of the old rhyme (The earliest version of the rhyme is in John Gower's "Confesio Amantis" dated approximately 1390.):

For want of a shoe the horse was lost.

For want of a horse the message was lost.

For want of the message the battle was lost.

For want of the battle the country was lost.

For want of a shoe the country was lost.

And all for the want of a horseshoe nail.

From the very small beginnings in Israel, the word and work of Jesus has spread though out the world. The Church is in virtually every country, and the Bible is the most published and distributed book in history. When we think of how far God’s plan has progressed in these two millennia we are amazed. Think of it. When the Lord suffered his passion and death, there were only eleven –eleven disciples of Jesus. That does not include his mother, Mary, Queen of the Saints, nor the other women who were with them. But still, there were certainly fewer than 100 people in the world who knew and believed Jesus' identity and mission.

From that humble beginning, in that backwater part of the world, sprang all the Christians everywhere. When that is considered, we wonder how anyone can doubt God’s gift of the Holy Spirit. We are awed by what has happened in the world because God’s Son chose to reveal His Father in the way he did.

We also feel insignificant at times in this grand plan our Heavenly Father has put into motion. We feel at times like our role is so insignificant that it would be alright if we sort of took time out from pushing forward with our zeal to bring that message to others. That feeling of insignificance is the reason we recalled that simple Middleville Rhyme. You see that mustard plant that God’s Church has become does not live in a gentle and loving world. Everyone is needed to keep God’s mission flourishing and growing. On the vine that is the Church, there are always leaves and even branches that are dying or cut back by a hostile world. We are part of that organic growth and the life of faith depends upon each of us.

Today our prayer is that we might help the Kingdom of God expand, even just a little, though our efforts for the greater Glory of the Father. We pledge to keep the promise handed down to us and to remain faithful to the one who gave all that we might live.

Pax

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[1] The picture is “Marriage of the Virgin (detail)” by Luca Giordano, c. 1688.

[2] S.S. Commemoratio

[4] Letters of St. Paul, The Navarre Bible, Four Courts Press, 2003, p. 407.

[5] Ibid.

[6] Ignatius Catholic Study Bible, © 2010, Ignatius Press, San Francisco, CA. p. 353.