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| “The Marriage at Cana” by Denys Calvaert, 1592 |
Commentary:
Reading 1: 2 Corinthians 4:7-15
Commentary on 2 Cor 4:7-15
St. Paul is speaking to the Corinthians about suffering and death in the human existence of this life, in spite of living in the faith. The image he uses, fragile earthen pots, speaks of God’s instruments being easily broken but nonetheless effective. The image of small terracotta lamps in which light is carried is mentioned elsewhere. The point the evangelist makes contrasts our mortality with God’s omnipotence and power, our death in the flesh with life in the spirit of Christ. With such a spirit at work within us, we must, like St. Paul, spread that news to others (“we too believe and therefore speak”).
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Responsorial Psalm: Psalm 116:10-11, 15-16, 17-18
R. (17a) To you, Lord, I will offer a sacrifice of praise.
or:
R. Alleluia.
Commentary on Ps 116:10-11, 15-16, 17-18
Psalm 116 is a song of thanksgiving. This selection is an individual prayer and promise to God. The singer understands that the Lord is his salvation. A little confusing is: “Precious in the eyes of the Lord is the death of his faithful ones.” The meaning is that the death of God's faithful is grievous to God, not that God is pleased with the death.
CCC: Ps 116:17 1330
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Gospel: Matthew 5:27-32
Commentary on Mt 5:27-32
This can be a very controversial Gospel. This passage provides the original intent of Jesus, as he once again challenges those who cling to the letter of the law and do not see the spirit.
“The Old Testament commandment that a bill of divorce be given to the woman assumes the legitimacy of divorce itself. It is this that Jesus denies. (Unless the marriage is unlawful): this "exceptive clause," as it is often called, occurs also in Matthew 19:9, where the Greek is slightly different. There are other sayings of Jesus about divorce that prohibit it absolutely (see Mark 10:11-12; Luke 16:18; cf 1 Corinthians 7:10, 11b), and most scholars agree that they represent the stand of Jesus. Matthew's "exceptive clauses" are understood by some as a modification of the absolute prohibition. It seems, however, that the unlawfulness that Matthew gives as a reason why a marriage must be broken refers to a situation peculiar to his community: the violation of Mosaic law forbidding marriage between persons of certain blood and/or legal relationship (Leviticus 18:6-18). Marriages of that sort were regarded as incest (porneia), but some rabbis allowed Gentile converts to Judaism who had contracted such marriages to remain in them. Matthew's "exceptive clause" is against such permissiveness for Gentile converts to Christianity; cf. the similar prohibition of porneia in Acts 15:20, 29. In this interpretation, the clause constitutes no exception to the absolute prohibition of divorce when the marriage is lawful.”[4]
CCC: Mt 5:27-28 2330, 2336, 2380; Mt 5:28 1456, 2513, 2528; Mt 5:29-30 226; Mt 5:29 1034; Mt 5:31-32 2382; Mt 5:32 2380
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Reflection:
Many members of our faith community, and indeed other faith communities as well, do not understand the Church’s intractable stance on the importance of the sacraments. Time and again, we see resistance to sacramental preparation programs. Parents requesting infant baptism are usually required to take a preparation course. Children approaching the sacraments of reconciliation, Eucharist, and confirmation get special classes. Couples requesting the sacrament of matrimony are required to take classes, and of course the reception of holy orders has a rigorous formation program associated with it. The only sacrament that does not have a special program of instruction is the sacrament of anointing of the sick, and that is because it is closely related to reconciliation for which training is presumed to have taken place.
Given how scrupulously we prepare the community of faith to receive these special graces from God, is it any wonder that when a sacrament is disavowed by the recipients, we must take special pains to ensure that a mistake was not made. When a couple who have had the sacrament of matrimony validly witnessed by the Church later say they are divorcing, the Church must make sure that the indelible bond of the sacrament of matrimony never existed, and that, in spite of our best efforts, the spiritual bond forged by God was not present.
This process can be a painful one, although those who go through it usually find it brings closure and peace. The process of gaining a certificate of nullity takes time and effort. It is part of the discipline of Catholicism, and is viewed by many who feel it is too much effort, to be an impediment to their on-going relationship with the Church. It is easier to just switch denominations than it is to go through the process. It is also easier for couples to just go to a justice of the peace and make a civil contract of marriage than go through the preparation required by the Church in order to have the covenantal and sacred bond witnessed in the Church. This tension between historic Church teaching and the realities of secular society was discussed at length at the recent Synod on Marriage and Family. Differing views on access to the sacraments (especially Eucharist) by those in irregular marriages are still being debated within Church leadership.
The river of sacramental grace that flows from Christ through his bride is a free gift. It does, however, require faith and the recognition that God has asked us to behave in certain ways. Our prayer today is that each of us be faithful to what God has asked of us and to follow the teachings of the Lord who opened those gates of salvation for us.
Pax
[1] The picture used is “The Marriage at Cana” by Denys Calvaert, 1592.
[4] See NAB Footnote on Matthew 5:27ff.
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