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| “The Ecstasy of St Paul (detail)” by Nicolas Poussin, 1649-50 |
Commentary:
Reading 1: Titus 3:1-7
Commentary on Ti 3:1-7
St. Paul instructs Titus to teach obedience to civil authority in the beginning of this passage, something that would be challenging in Crete as the mostly Jewish population was very dissatisfied with Roman rule. The apostle reminds them that, as Christians, the faithful are to comport themselves as “children of God,” reiterating his general instructions about living in harmony presented earlier in the letter (cf. Titus 2).
In the second section of the passage he provides the theological reason for his instruction. Referring to the sacramental grace of baptism, he reminds Titus that it was a gift, not earned through some special merit, that God’s love was poured out (“so that we might be justified by his grace”). This “justification,” or being made just as if the sin of Adam had never affected mankind, creates an adoptive state. Those so washed become “heirs in hope of eternal life.”
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Responsorial Psalm: Psalm 23:1b-3a, 3bc-4, 5, 6
R. (1) The Lord is my shepherd; there is nothing I shall want.
Psalm 23 is one of the most familiar songs in the entire psalter. “God's loving care for the psalmist is portrayed under the figures of a shepherd for the flock (Psalm 23:1-4) and a host's generosity toward a guest (Psalm 23:5-6). The imagery of both sections is drawn from traditions of the exodus (Isaiah 40:11; 49:10; Jeremiah 31:10).” [4] While the theme of shepherd is mentioned in the first strophe, the psalm really speaks to the peace given to those who follow the Lord and place their trust in him, even into the “dark valley.”
The reference in the third strophe above: “'You spread the table before me in the sight of my foes' occurs in an exodus context in Psalm 78:19. As my enemies watch: my enemies see that I am God's friend and guest. Oil: a perfumed ointment made from olive oil, used especially at banquets (Psalm 104:15; Matthew 26:7; Luke 7:37, 46; John 12:2).”[5]
CCC: Ps 23:5 1293
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Gospel: Luke 17:11-19
The story of the Samaritan leper, found only in St. Luke’s Gospel, reiterates Jesus’ ability to remove sins. Here the Lord cures ten lepers, outcasts, who are viewed by the community as being under God’s punishment. The Gospel is an indictment of the Hebrews who did not recognize Jesus as the Messiah. Jesus’ comment: “Has none but this foreigner returned to give thanks to God?” is a clear indication that this lack of faith will have consequences. This is especially true when he follows this statement with: “Stand up and go; your faith has saved you.” This would seem to imply that those who refuse to accept Jesus’ status as the Christ would not receive God's salvation.
“This incident recounting the thankfulness of the cleansed Samaritan leper is narrated only in Luke's gospel and provides an instance of Jesus holding up a non-Jew as an example to his Jewish contemporaries (cf. Luke 10:33 where a similar purpose is achieved in the story of the good Samaritan). Moreover, it is the faith in Jesus manifested by the foreigner that has brought him salvation (Luke 17:19; cf. the similar relationship between faith and salvation in Luke 7:50; 8:48, 50).” [6]
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Reflection:
We consider St. Paul St. Paul
In those days, when secular forces were threatened by any monotheistic and exclusive faith (in this case a belief that only through Christ is salvation found), they would simply get the ear of the secular ruler (usually a Roman) and have the group declared outlawed or the faith made illegal. How fortunate those early Christians – to be confronted so openly and challenged by an identifiable foe.
The Church today faces a much more insidious enemy. We face an “outwardly tolerant” society (in most parts of the world but becoming less so, even in the US). But one which still finds Christianity’s monotheism and exclusivity an irritant. History has taught that the easiest way to defeat a moral system is to erode it over time rather than to attack it openly. Attacking only generates martyrs and martyrs actually stimulate growth. So in the western world, the Church is being slowly marginalized and Christians are accepted but the terms they use are twisted and their moral code undermined by a determined opponent – a pagan-like belief –humanistic secularism. (See Some Thoughts on Religious Persecution.)
What takes place in this attack is not open confrontation but a continuous erosion of moral principles – never attacking faith in Jesus, but all of the moral principles for which he stood. Instead of the Christian community transforming society – the secularists are transforming the Christians. One by one, family by family, the strength of the Christian community is atrophied through indifference and the seductive lure of hedonistic values that promise pleasure and wealth without responsibility.
And what are we to do about this? In the cause of Christ, individuals count. In the fight against the march of secularism individuals make a huge difference. One voice crying out against the abuses of power, wealth, and the denigration of the human person can rally others. The more influence one can assume on the secular structure the greater the defense possible.
Today scripture reminds us that we are citizens of society as well as our faith communities. We are called to be voices of faith in the world, not silent, in the cause of Christ. Today, more than ever, we pray for the strength that allows us to be instruments of transformation – turning the tide that threatens to overwhelm us.
Pax
[1] The picture is “The Ecstasy of St Paul (detail)” by Nicolas Poussin, 1649-50.
[4] See NAB footnote on Psalm 23.
[5] Ibid.
[6] See NAB footnote on Luke 17:11-19.
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