Friday of the Third Week in Ordinary Time

“Christians Persecuted” by Eugene Thirion, c. 1870’s

Readings for Friday of the Third Week in Ordinary Time [1]

Readings from the Jerusalem Bible [2]

Commentary:

Reading 1: Hebrews 10:32-39

Commentary on Heb 10:32-39

Hebrews continues instructing the faithful in the practical aspects of living the faith they have been given. The author calls on the readers to recall a time of great trial following their baptism into Christ (enlightenment in this context refers to baptism rather than just hearing the Gospel). The author refers to a persecution that was endured and now calls them to persevere. The Hebrew Scriptures are quoted to support the injunction to remain steadfast, starting with a brief introduction from Isaiah 26:20 “after just a brief moment” and continues with support from Habakkuk 2:3-4. (Note the Pauline usage of Hebrews 2:4 in Romans 1:17; Galatians 3:11.[4])

CCC: Heb 10:32 1216; Heb 10:36 2826

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Responsorial Psalm: Psalm 37:3-4, 5-6, 23-24, 39-40

R. (39a) The salvation of the just comes from the Lord.

Commentary on Ps 37:3-4, 5-6, 23-24, 39-40

Psalm 37 is a lament containing the plea to be faithful to God, and remain steadfast in the time of adversity. The psalmist sings that the faith of the people will bring them salvation, and that the Lord is faithful and intercedes for them against the wicked. Salvation comes from the Lord alone is the common message.

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Gospel: Mark 4:26-34

Commentary on Mk 4:26-34

We are given two parables from the Gospel of St. Mark. The first is unique to Mark’s Gospel, and follows the parable of the Sower in Mark 4:1-9. The mystery of the seed is analogous to Jesus’ own ministry which starts as a seed but grows to encompass the world.  Another frequent analogy follows: the seed, apparently dying, falling to the earth and buried, then rising to new life - the great Paschal Mystery.

The second parable, the parable of the Mustard Seed, echoes the vision of the Kingdom of God described in Ezekiel 17:23; Ezekiel 31:6, with the image of the Kingdom of God providing a resting place for all, just as the giant cedars of Lebanon do for the birds.

CCC: Mk 4:33-34 546

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Reflection:

If we look to the leaders of the Church to be responsible for evangelizing the world, and excuse ourselves because “it’s not our job, and we’re too busy,” we have missed the point of the Lord’s call completely.  If that was our attitude, when the Word of God first came to us we should have covered our ears and started mumbling nonsense words like a child.  Everyone who hears the Word of God and listens to it is handed grace which must be passed on to have its potential realized.

Does that mean that we are called to stand on street corners calling out to passersby to repent and turn to the Gospel?  In most cases no, although there are some who feel compelled to do just that.  We are, however, required to live our faith as best we can.  That means applying the values we profess to believe in.  Minimally it means loving God and neighbor, and even that is difficult at times for many.

The parables of the mustard seed and the sower are of critical importance to us.  They tell us that we do not come to the faith simply to have it give us comfort or consolation (although it does).  The parables tell us that the treasure contained in the Word of God must not be taken to our hearts like a comfort pillow, and hugged closely, never to be released (although at times we certainly need to treat our faith just that way). 

Jesus makes it clear that what we are given is to be shared.  Our very lives are a gift from God; how can we be so selfish as to think only that this word of salvation should be kept like some secret.  No, our actions, all of our actions, should proclaim God’s praise.  And when we complete our day’s tasks, and reflect back on what we have accomplished, we must ask ourselves if what we accomplished did what God would have intended.

As we have said before, the beauty of the parables of the sower and the mustard seed is that we are both the seed and the sower.  These images compel us move forward with our faith, not passively accept what God sends to us.  We are called to be active participants in God’s Kingdom on earth; there will be time enough for rest in the Kingdom of Heaven.

Pax

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[1] The picture is “Christians Persecuted” by Eugene Thirion, c. 1870’s.

[2] S.S. Commemoratio

[4] See NAB footnote on Hebrews 10:37-38.

Memorial for Saint John Bosco, Priest

“Saint John Bosco” 
photographer and date not cited

Proper for the Memorial of St. John Bosco [1]

Biographical information for St. John Bosco

Readings for Thursday of the Third Week in Ordinary Time [2]

Readings from the Jerusalem Bible [3]

Commentary:

Reading 1: Hebrews 10:19-25

Commentary on Heb 10:19-25

This selection begins a discourse on the practical consequences for the Christian that flow from the earlier reflection on the High Priesthood of Jesus and the sacrifice the Lord makes contrasted with the Levitical sacrifices of the Hebrew priests. In Christ the faithful have direct access to God, differentiating from the barrier veils that separate the Jews from the sanctuary. Christ is the eternal High Priest “a great priest over the house of God.”

The Christian is enjoined to approach the Lord with sincerity of faith having been made a new creation in baptism, their “hearts sprinkled clean from an evil conscience.” The faithful are encouraged to be steadfast in hope and unified, encouraging each other to love and good works. There is an urgent tone to this exhortation as reference is made to the return of Christ in the parousia (“and this all the more as you see the day drawing near” see also 1 Thessalonians 4:13-18).

CCC: Heb 10:19-21 1137; Heb 10:19 2778; Heb 10:23 1817; Heb 10:25 2178

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

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

Commentary on Ps 24:1-2, 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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Gospel: Mark 4:21-25

Commentary on Mk 4:21-25

Jesus continues his private talk with his disciples, explaining the parables he had used when speaking to the crowds from the boat. The description of the lamp placed high so that all can benefit from the light continues the description of the seed that fell on fertile ground in the parable of the Sower. It therefore takes the character of a description of the duties of those who hear the word and have it take root in them.

The second part of the reading speaks of “the measure.” Again, this refers to his disciples who are given the gift of the word. In them the word will grow. The Lord understands that one of their number will fall: “from the one who has not, even what he has will be taken away."

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Homily:

We picture the scene once more. Jesus is sitting on the shore with his disciples after having spent much of the day teaching from a boat so the people could hear. His disciples are gathered around him, listening intently as the Lord explains the parts of his parables that were difficult for them to understand. He had used the parable of the Sower and had just finished his explanation that the seed that fell on fertile ground represented those who heard his word and had it take root in them. We pray we are among that number, don’t we.

He continues his explanation now, telling his disciples that the “Word” they are given is not private or secret knowledge. He has not given it to them so they alone can find peace and happiness in their own salvation. No, he asks them the rhetorical question; "Is a lamp brought in to be placed under a bushel basket or under a bed, and not to be placed on a lampstand?” Their duty is to take their understanding into the world – to give it away. There is a resonance in this action. The more they give away their knowledge of the Kingdom of God, the love the Father has for us, the greater that knowledge and understanding grows in them. He tells them to listen closely “Take care what you hear.” Each word from the Lord’s lips is precious, it carries life and hope.

Give it away, he tells them. Like light from the lamp, let it illuminate all dark places. And the wonder of it, the light will be reflected back and grow and become brighter until it lights up the whole world. And even as he tells them how they will be filled up, perhaps his eyes rest ever so briefly on Judas Iscariot, the Zealot, and he is reminded that not all who hear will understand and even the little wisdom that is imparted will be taken away.

For us, we who have heard the word of love poured out from the Father through his Son, the injunction of Jesus comes to us clearly. We, like his disciples, have been given the gift of faith. Our faith is not a private thing. It is not a secret to be kept or a treasure to be hidden. It is for the world, this Word we are given. Today we are reminded once more that we must live that Word and speak that Word so that all who hear us are bathed in the light of it. This is our great mission and we are also reminded that as we give away what we have, it will come back to us magnified and fill us up as well.

Pax

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[1] The picture today is “Saint John Bosco” photographer and date not cited.

[2] This date marks the thirteenth anniversary of this apostolate, which began 31 January, 2006.

[3] S.S. Commemoratio

Wednesday of the Third Week in Ordinary Time

"Sower with Setting Sun" by Vincent Van Gogh, 1888

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

Readings from the Jerusalem Bible [2]

Commentary:

Reading 1: Hebrews 10:11-18

Commentary on Heb 10:11-18

When one of the early Jews committed an act contrary to Hebrew Law, they were required to make a “sin offering” to mitigate the dire consequences that were likely to follow. It was the Hebrew belief that, when they were afflicted by disease or ill fortune, it was God punishing them for an offense against him. In these circumstances there was the need for a “sin offering” given by the priest.

Jesus, through his supreme sacrifice, forgave sins once and for all, something no false sacrifice could accomplish. The author of Hebrews again emphasizes the New Covenant. Psalm 110 (Psalm 110:1) is quoted and then the book of the Prophet Jeremiah (Jeremiah 31:31-34). He takes the prophecy of the New Covenant and shows how it is fulfilled in Christ.

CCC: Heb 10:14 1544; Heb 10:16 64

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Responsorial Psalm: Psalm 110:1, 2, 3, 4

R. (4b) You are a priest for ever, in the line of Melchizedek.

Commentary on Ps 110:1, 2, 3, 4

We are given the reference point used in Hebrews 5:1-10. The psalmist, David, reflects upon the call to service of the people. The final verse specifically mentions the High Priest Melchizedek. Melchizedek was the ancient king of Salem (Jerusalem) who blessed Abraham (Genesis 14:18-20). Like other kings of the time, he also performed priestly functions.

Psalm 110 thanks God for earthly authority, recognizing that it is only through the Lord's strength that authority is exercised. The psalmist uses Melchizedek as an arch-example. He was a secular king in the time of Abraham who ruled on the spiritual side as well. Though he was not of the Hebrew race, he was nonetheless chosen by God to be priest, not of the line of Aaron. Since the ancient text refers neither to his lineage nor his death, his office is seen as eternal: “You are a priest forever.”

CCC: Ps 110 447; Ps 110:1 659; Ps 110:4 1537

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Gospel: Mark 4:1-20

Commentary on Mk 4:1-20

St. Mark’s Gospel begins a section of teachings on the kingdom of God through parables. We note that Jesus is teaching from a boat, which would provide a natural amphitheater with the ground sloping to the shore. Here the Lord presents the parable of the “Sower.” As in St. Matthew’s Gospel (Matthew 13:1-18) he follows the unvarnished parable with a deeper explanation to the Disciples.

In the parable of the Sower from Mark’s Gospel, Jesus uses the rich analogy of the seed (of faith given in Baptism) to show the various courses of faith in human endeavor. Because this selection gives not only the parable, but the Lord’s explanation of its meaning, the only historical note we will make is that, at that point in history in that region, when planting a field, the seed was sown first and then the field was plowed.

CCC: Mk 4:4-7 2707; Mk 4:11 546; Mk 4:15-19 2707

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Reflection:

The parable of the Sower is a powerful one.  It reminds us that we are both the sower/harvester and the seed in the parable.  Initially the sower was Jesus and before him to a lesser extent the prophets of the Old Testament.  They sought to reveal God’s will to the people, and much of what they said fell on deaf ears.  That would be, according to the parable’s legend, the seed that fell on the “path."  It had no chance to bear fruit because it was never planted. Similar fates awaited the seed that landed on “rocky ground,” and among the “thorns”; while they germinated the plants never reached maturity.

The sower’s task was handed on.  It was handed from the Apostles who received it from Jesus to the saints and especially the Doctors of the Church. The task came down through all those millennia to us, the disciples of Christ in this age.  And here is where the analogy gets interesting.  Today, if we looked at the same agrarian analogy, we would wonder why, in those early days, so much was wasted.  Today, mechanical planters multitask to plow the fields, plant the grain, and then cover it so the birds cannot get it.  Now, with aid of modern techniques, the labor of a single person can produce yields that far exceed anything the farmers of Jesus’ day could have expected.

The sowers of the word today have similar automated tools that can help spread the word.  But unlike the agricultural counterpart, more is wasted, not less.  In the end, words are cheap.  Words that are not backed by action are not only cheap, but they could be analogized with sterile seed.  As sowers, we must first be the seeds that fall on fertile ground and grow to maturity.  We must make sure our roots go deep to withstand the harsh conditions that will be faced.  We must insure that that stalk of grain we hope will provide the next generation of grain is well nourished with food and water, that is, word and sacrament.

Pax

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[1] S.S. Commemoratio

[2] The picture today is "Sower with Setting Sun" by Vincent Van Gogh, 1888.