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| “Saint Therese of Lisieux” artist and date are unknown |
Reading 1: Zechariah 8:20-23
Thus says the Lord of hosts:
There shall yet come peoples,
the inhabitants of many cities;
and the inhabitants of one city shall approach those of another,
and say, “Come! let us go to implore the favor of the Lord”;
and, “I too will go to seek the Lord.”
Many peoples and strong nations shall come
to seek the Lord of hosts in Jerusalem
and to implore the favor of the Lord.
Thus says the Lord of hosts:
In those days ten men of every nationality,
speaking different tongues, shall take hold,
yes, take hold of every Jew by the edge of his garment and say,
“Let us go with you, for we have heard that God is with you.”
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Commentary on Zec 8:20-23
Commentary on Zec 8:20-23
The Prophet Zechariah continues to exhort the Jews of the Diaspora to return to Israel and be faithful to their Lord and God. He predicts that others of every nation shall see the devotion and the salvation God has shown to his people and wish to worship him as well. We, as Christians, see this plan fulfilled in Christ, whose invitation has spread through his apostles throughout the world.
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Responsorial Psalm: Psalm 87:1b-3, 4-5, 6-7
R. (Zec 8:23) God is with us.
His foundation upon the holy mountains
the Lord loves:
The gates of Zion
more than any dwelling of Jacob.
Glorious things are said of you,
O city of God
R. God is with us.
I tell of Egypt and Babylon
among those that know the Lord;
Of Philistia, Tyre , Ethiopia
“This man was born there.”
And of Zion
“One and all were born in her;
And he who has established her
is the Most High Lord.”
R. God is with us.
They shall note, when the peoples are enrolled:
“This man was born there.”
And all shall sing, in their festive dance:
“My home is within you.”
R. God is with us.
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Commentary on Ps 87:1b-3, 4-5, 6-7
This post-exilic song was probably sung by pilgrims from around the known world returning to Jerusalem to celebrate in God’s holy city the joys of his bounty. The psalm proclaims the centrality of Jerusalem (Zion) as the source of holiness. The psalmist sings of how Jerusalem is the mother of faith and that, by implication, all are joined to her in faith. Seen in the light of Christ, this unity can also be applied to the Church which brings all peoples to itself. Again we see the messianic call carried within the hymn.
Commentary on Ps 87:1b-3, 4-5, 6-7
This post-exilic song was probably sung by pilgrims from around the known world returning to Jerusalem to celebrate in God’s holy city the joys of his bounty. The psalm proclaims the centrality of Jerusalem (Zion) as the source of holiness. The psalmist sings of how Jerusalem is the mother of faith and that, by implication, all are joined to her in faith. Seen in the light of Christ, this unity can also be applied to the Church which brings all peoples to itself. Again we see the messianic call carried within the hymn.
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Gospel: Luke 9:51-56
When the days for Jesus to be taken up were fulfilled,
he resolutely determined to journey to Jerusalem
and he sent messengers ahead of him.
On the way they entered a Samaritan village
to prepare for his reception there,
but they would not welcome him
because the destination of his journey was Jerusalem
When the disciples James and John saw this they asked,
"Lord, do you want us to call down fire from heaven
to consume them?"
Jesus turned and rebuked them,
and they journeyed to another village.
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Commentary on Lk 9:51-56
This passage from St. Luke’s Gospel marks the beginning of the Lord’s final journey to Jerusalem. Just as his Galilean ministry began with a rejection by the people of his home town, this passage sees him rejected by the Samaritans. Jesus disregards the suggestion by his disciples to call down heavenly retribution. In doing so he dissociates himself from the image of Elijah (see what could be thought to be a parallel story in 2 Kings 1:10, 12). The final journey begins as it will end, with rejection.
Commentary on Lk 9:51-56
This passage from St. Luke’s Gospel marks the beginning of the Lord’s final journey to Jerusalem. Just as his Galilean ministry began with a rejection by the people of his home town, this passage sees him rejected by the Samaritans. Jesus disregards the suggestion by his disciples to call down heavenly retribution. In doing so he dissociates himself from the image of Elijah (see what could be thought to be a parallel story in 2 Kings 1:10, 12). The final journey begins as it will end, with rejection.
CCC: Lk 9:51 557
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Reflection:
Each and every one of us is called to assume the role of Zechariah as we look at the modern Diaspora. It is ironic that there were no conquering armies to destroy the geographical center of our faith as the Babylonians did in Zechariah’s time. No, the force which is causing the modern diaspora is much more insidious. It is the force which, like a disease, attacks the moral and spiritual fiber that binds us together as a people of faith.
We need not look far to see the effects of secularism. It invades our homes through the medias of entertainment and communication with others (these days social media magnifies that effect tremendously). It invades our schools under the guise of separation of church and state and even attacks our religious freedoms under the auspices of free speech and “social reform.” In the past few years, this attack has reached epic proportions as the US Government has enacted laws that subvert our religions freedoms (HHS Mandate) and attempt to destroy the only civilly recognized institution that protects parents and their kids, marriage (defeat of DOMA and Obergefell v. Hodges). In virtually every facet of our lives, we are encouraged to turn away from our God and adopt societal norms of morality which drive our daily activity.
Those of us who have remained strong in the face of this army of attackers find our numbers dwindling. We look to our own families and see the impact on our children and our children’s children. We see how these forces attempt to lure them away, to scatter them, metaphorically, to the winds.
When we consider their plight we think of the great prophets, Zechariah among them. We should feel compelled to reach out, as he did, calling those scattered by societal forces. We call them back, exhorting them to see the wonders God has given us. We call them to accept once more the adoption of Christ and to remember the salvation that can be theirs.
At the same time, we must also call out to each other. Again as Zechariah did, the faithful must see that their example of faith is more powerful than the words of the mightiest prophet. Our example of faith and lived evidence of the Lord’s saving hand will strike a chord and cause them to look again at a path long rejected. In exhorting our own people we also strengthen the bonds of faith fortifying them against the constant onslaught of political and social rhetoric aimed at weakening us further.
Today our example is Zechariah who, had he been born later, would have raised the banner of Christ who came to fulfill all he promised and prophesied. We pray today that our example and words might call out to the modern diaspora and strengthen the cadre of the faithful.
Pax
[1] The picture is “Saint Therese of Lisieux” artist and date are unknown.
[3] The readings are taken from the New American Bible, with the exception of the psalm and its response which were developed by the International Committee for English in Liturgy (ICEL). This republication is not authorized by USCCB and is for private use only.
