Servant of the Word: September 2020

Wednesday, September 30, 2020

“Saint Therese of Lisieux”
artist and date are unknown

Readings for Thursday of the Twenty-sixth Week in Ordinary Time

Readings and Commentary:[3]

Job said:

Pity me, pity me, O you my friends,
for the hand of God has struck me!
Why do you hound me as though you were divine,
and insatiably prey upon me?

Oh, would that my words were written down!
Would that they were inscribed in a record:
That with an iron chisel and with lead
they were cut in the rock forever!
But as for me, I know that my Vindicator lives,
and that he will at last stand forth upon the dust;
Whom I myself shall see:
my own eyes, not another's, shall behold him,
And from my flesh I shall see God;
my inmost being is consumed with longing.

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Commentary on Jb 19:21-27

These familiar verses (“I know that my vindicator (redeemer) lives”) are taken from Job’s fifth response. Job is now utterly deserted. His family, neighbors, and even (apparently) God has deserted him. Yet, in a leap of faith, he expresses hope in the vision of God who will vindicate him and confidence that he will one day meet him, face to face. It is this salvation and consolation that Job desires above all else.

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Responsorial Psalm: Psalm 27:7-8a, 8b-9abc, 13-14

R. (13) I believe that I shall see the good things of the Lord in the land of the living.

Hear, O Lord, the sound of my call;
have pity on me, and answer me.
Of you my heart speaks; you my glance seeks.
R. I believe that I shall see the good things of the Lord in the land of the living.

Your presence, O Lord, I seek.
Hide not your face from me;
do not in anger repel your servant.
You are my helper: cast me not off.
R. I believe that I shall see the good things of the Lord in the land of the living.

I believe that I shall see the bounty of the Lord
in the land of the living.
Wait for the Lord with courage;
be stouthearted, and wait for the Lord.
R. I believe that I shall see the good things of the Lord in the land of the living.

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Commentary on Ps 27:7-8a, 8b-9abc, 13-14

Psalm 27 is an individual lament. In this selection from it, we hear the psalmist asking for God to reveal himself to his faithful. He calls to the Lord, imploring him to hear the desperate prayer. The psalmist expresses faith in God who is the refuge of the faithful, longing to find the ultimate safety and bounty of God’s heavenly kingdom. In the final strophe the singer expresses faith and hope that God will reveal himself in the end and for all time.

CCC: Ps 27:8 2730

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Gospel: Luke 10:1-12

Jesus appointed seventy-two other disciples
whom he sent ahead of him in pairs
to every town and place he intended to visit.
He said to them,
“The harvest is abundant but the laborers are few;
so ask the master of the harvest
to send out laborers for his harvest.
Go on your way;
behold, I am sending you like lambs among wolves.
Carry no money bag, no sack, no sandals;
and greet no one along the way.
Into whatever house you enter, first say,
‘Peace to this household.’
If a peaceful person lives there,
your peace will rest on him;
but if not, it will return to you.
Stay in the same house and eat and drink what is offered to you,
for the laborer deserves his payment.
Do not move about from one house to another.
Whatever town you enter and they welcome you,
eat what is set before you,
cure the sick in it and say to them,
‘The Kingdom of God is at hand for you.’
Whatever town you enter and they do not receive you,
go out into the streets and say,
‘The dust of your town that clings to our feet,
even that we shake off against you.’
Yet know this: the Kingdom of God is at hand.
I tell you,
it will be more tolerable for Sodom on that day than for that town.”

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Commentary on Lk 10:1-12

It is only in the Gospel of St. Luke that we hear the story of Jesus sending the seventy (two). This event is supported by other non-biblical writings (see Eusebius of Caesarea (c. 265-c. 340) Church History, Vol. 1). The instructions given to those sent out are very similar to the instructions given to the Twelve (Matthew 10:5-16; Luke 9:1-6), as was the message they were sent to proclaim.

This selection emphasizes Jesus' early struggle to accomplish what he came to do by himself. We sense the humanness as he says; "The harvest is abundant but the laborers are few." We also find this event and statement in St. Matthew’s Gospel where instead of the 72 he names the 12 (Matthew 10:1-8). While in St. Matthew’s story Jesus sends them first to the Hebrew people, St. Luke makes no such distinction.

This effort by Jesus was modeled on Moses’ leadership structure in which 70 elders were appointed (Numbers 11:24-25). It is also possible that the reference number 70 relates to the number of nations mentioned in Genesis 10. The disciples were sent two by two, a custom that would be replicated later in the post-resurrection missionary activities of the Church (see Acts 8:14; 15:39-40).

In another historical similarity, the disciples were sent without possessions, presumably depending upon the traditionally required hospitality for their support. Similar instructions were given by the Prophet Elisha as he sent his servant in 2 Kings 4:29.

The Lord’s instructions concerning this hospitality “the laborer deserves his payment” is also quoted in St. Paul’s first letter to Timothy (1 Timothy 5:18b) and has further support in 1 Corinthians 9:7, 14. Those who labor on behalf of the Gospel and cannot take time to support themselves deserve the support of the community. In a final twist, the Lord’s instruction to “eat what is set before you” sets aside Mosaic dietary laws (also 1 Corinthians 10:27 and Acts 10:25). It is a clear indication that the scope of their mission is to call all peoples to the Gospel.

CCC: Lk 10:1-2 765; Lk 10:2 2611; Lk 10:7 2122

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Reflection:

Heavenly Father, we humbly pray that those suffering from the coronavirus be returned quickly to full health by the power of your Son’s healing presence, and those in fear be calmed through the Holy Spirit.

In Christ’s name we pray. – Amen.

Standing up for Gospel principles has never been easy. Those of us who believe that, because this is a civilized world, it is getting easier, are in for a rude awakening the first time we challenge the social status quo. Try taking the high moral ground at work when the discussions get a bit “off color” and sexual innuendo starts to fly. You will find yourself like the bad comedian who lays an egg on stage and hears crickets chirping. In countries of the Middle East, proclaiming the Gospel can get you killed; our own troops, there to defend the lives of civilians in Iraq and Afghanistan, are not allowed to mention their faith outside the compounds that house them.

The Lord tells the seventy-two that he is sending them “like lambs among wolves.” That descriptor evoked an attitude as well as a message. The message the Lord sent, and is sending, is one of love for God and love of one another. That message is not welcomed by those who seek power over others, who are focused only on their own hedonistic pleasures. They find such talk threatening to their life styles and critical of their behaviors (at least we hope so).

They will not thank us for our message, conveyed in word and actions. On the contrary they will, at best, shun us or at worst seek to do us harm: remove the irritant. Our response to this treatment is to love them! Like little children (thank you St. Thérèse) we are called to reach out to them asking they why they cannot see the love God wants to share with them. As vulnerable and powerless apostles we offer the greatest prize imaginable. And when it is rejected, we offer it again.

Ah, the Lord did not give us an easy mission. He calls us to be a light to the world and a beacon of hope. We pray today for the strength to accept the small measure of pain he endured for us so that we might continue the work he sends us to do.

In this strange year where many of us will not be able to receive the Blessed Sacrament or celebrate as a community in our houses of worship, we must be prepared to receive spiritual communion in prayer:

My Jesus,

I believe that You

are present in the Most Holy Sacrament.

I love You above all things,

and I desire to receive You into my soul.

Since I cannot at this moment

receive You sacramentally,

come at least spiritually into my heart. I embrace You as if You were already there and unite myself wholly to You. Never permit me to be separated from You.

Amen.

Pax

[1] The picture is “Saint Therese of Lisieux” artist and date are unknown.

[2] S.S. Commemoratio

[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.

Tuesday, September 29, 2020

Memorial of Saint Jerome, Priest and Doctor of the Church

Proper for the Memorial of St. Jerome [1]

Biographical information about St. Jerome

“Saint Jerome”
by Federico Fiori Barocci c. 1598.

Readings for Wednesday of the Twenty-sixth Week in Ordinary Time

Readings from the Jerusalem Bible [2]

Readings and Commentary: [3]

Reading I: Job 9:1-12, 14-16

Job answered his friends and said:

I know well that it is so;
but how can a man be justified before God?
Should one wish to contend with him,
he could not answer him once in a thousand times.
God is wise in heart and mighty in strength;
who has withstood him and remained unscathed?

He removes the mountains before they know it;
he overturns them in his anger.
He shakes the earth out of its place,
and the pillars beneath it tremble.
He commands the sun, and it rises not;
he seals up the stars.

He alone stretches out the heavens
and treads upon the crests of the sea.
He made the Bear and Orion,
the Pleiades and the constellations of the south;
He does great things past finding out,
marvelous things beyond reckoning.

Should he come near me, I see him not;
should he pass by, I am not aware of him;
Should he seize me forcibly, who can say him nay?
Who can say to him, “What are you doing?”

How much less shall I give him any answer,
or choose out arguments against him!
Even though I were right, I could not answer him,
but should rather beg for what was due me.
If I appealed to him and he answered my call,
I could not believe that he would hearken to my words.

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Commentary on Jb 9:1-12, 14-16

This reading picks up Job’s second response to his friends (although they are for the most part ignored in his response). He focuses his response not on Bildad (Job 8), but on a comment by Eliphaz, on the justice of man before God: "Can a man be righteous as against God? Can a mortal be blameless against their Maker?” (Job 4:17)

Job reflects upon God’s omnipotence and omnipresence, the Lord is almighty and everywhere. God created all things and has power over them. Mankind has no options but to endure God’s judgment, even if that judgment seems unjust (“Even though I were right, I could not answer him, but should rather beg for what was due me”). “God’s justice is really his power; he can do what he chooses; none can withstand him; and if he declares a man to be guilty, then it is so. No appeal can be made, and no other standard of justice can be invoked. Yet if the man’s conscience is clear, what he suffers is not felt as justice but as divine anger; thus it is with Job.” [4] He concludes in humility that even in his situation he would be surprised if God noticed his plea.

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Responsorial Psalm: Psalm 88:10bc-11, 12-13, 14-15

R. (3) Let my prayer come before you, Lord.

Daily I call upon you, O Lord;
to you I stretch out my hands.
Will you work wonders for the dead?
Will the shades arise to give you thanks?
R. Let my prayer come before you, Lord.

Do they declare your mercy in the grave,
your faithfulness among those who have perished?
Are your wonders made known in the darkness,
or your justice in the land of oblivion?
R. Let my prayer come before you, Lord.

But I, O Lord, cry out to you;
with my morning prayer I wait upon you.
Why, O Lord, do you reject me;
why hide from me your face?
R. Let my prayer come before you, Lord.

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Commentary on Ps 88:10bc-11, 12-13, 14-15

Reminiscent of Job, Psalm 88 is an individual lament. The psalmist cries out at having been afflicted and deserted by his friends. The song implores the Lord to hear the living (feeling the hand of death the singer urgently prays) asking why God has seemingly rejected him.

CCC: Ps 88:11-13 633

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Gospel: Luke 9:57-62

As Jesus and his disciples were proceeding
on their journey to Jerusalem,
someone said to him,
"I will follow you wherever you go."
Jesus answered him,
"Foxes have dens and birds of the sky have nests,
but the Son of Man has nowhere to rest his head."
And to another he said, "Follow me."
But he replied, "Lord, let me go first and bury my father."
But he answered him, "Let the dead bury their dead.
But you, go and proclaim the Kingdom of God."
And another said, "I will follow you, Lord,
but first let me say farewell to my family at home."
Jesus said, "No one who sets a hand to the plow
and looks to what was left behind is fit for the Kingdom of God."

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Commentary on Lk 9:57-62

This passage from St. Luke’s Gospel gives us three sayings of Jesus about the requirement to place the values of Christian discipleship above all other requirements of life. Proclaiming the Kingdom of God must come before even family obligations.

In the first, “Foxes have dens,” Jesus does not deceive anyone – he lives in poverty, dedicated to his mission.

The second, “Let the dead bury their dead,” is a play on words: let the spiritually dead bury the physically dead. Jesus' message is the message of life. This saying was never intended to be taken literally as filial piety is deeply ingrained in Jewish life.

In the third saying; “No one who…looks to what was left behind,” Jesus demands more than Elisha (see 1 Kings 19:19-21). “Plowing for the Kingdom demands sacrifice.” [5]

CCC: Lk 9:58 544

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Reflection:

In Christ’s name we pray. – Amen.

The sheer weight of the day demands that we think about our obedience to God’s will, and to the mission in which we have been called to participate. It starts with Job, whose remarkable faith allows him to have a relationship with God that is at once submissive, and at the same time familiar. He speaks, in the 9^th chapter, of God’s power over all things, and how mankind is powerless to stand against the will of God. Job’s only answer is to depend upon God’s mercy, and accept God’s answer to his prayer. (We later see the familiarity as Job begs God to just leave him alone.)

In front of the backdrop of God’s majesty, his Only Begotten Son comes, apparently trying to dissuade potential followers from accepting the call to follow him. The Lord makes it very clear that what he asks is difficult. He himself has no place to call home (recall he has already been rejected by the members of his hometown, and just recently by the Samaritans). To others he says that the proclamation of the Kingdom of God must be their life’s priority, above family and friends.

From a spiritual perspective, this same prioritization comes to us. If we are to be obedient, following Christ as his faithful, our efforts must always proclaim that message. Quoting St. Francis of Assisi, we are to “proclaim the Gospel always, and use words when we must.”

My Jesus,

I believe that You

are present in the Most Holy Sacrament.

I love You above all things,

and I desire to receive You into my soul.

Since I cannot at this moment

receive You sacramentally,

come at least spiritually into my heart. I embrace You as if You were already there and unite myself wholly to You. Never permit me to be separated from You.

Amen.

Pax

[1] The picture is “Saint Jerome” by Federico Fiori Barocci c. 1598.

[2] S.S. Commemoratio

Monday, September 28, 2020

Feast of Saints Michael, Gabriel, and Raphael, Archangels

Additional information about Saints Michael, Gabriel, and Raphael

“The Three Archangels”
by Marco d’ Oggiomo, c. 1490

Readings for the Feast of Saints Michael, Gabriel, and Raphael [1]

Readings from the Jerusalem Bible [2]

Readings and Commentary:[3]

Reading 1:

First Option: Daniel 7:9-10, 13-14

As I watched:

Thrones were set up
and the Ancient One took his throne.
His clothing was bright as snow,
and the hair on his head as white as wool;
his throne was flames of fire,
with wheels of burning fire.
A surging stream of fire
flowed out from where he sat;
Thousands upon thousands were ministering to him,
and myriads upon myriads attended him.
The court was convened and the books were opened.

As the visions during the night continued, I saw:

One like a Son of man coming,
on the clouds of heaven;
When he reached the Ancient One
and was presented before him,
The one like a Son of man received dominion, glory, and kingship;
all peoples, nations, and languages serve him.
His dominion is an everlasting dominion
that shall not be taken away,
his kingship shall not be destroyed.

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Commentary on Dn 7:9-10, 13-14

In this vision from the book of Daniel, we see the symbolic descriptions for God the Father, “the Ancient One,” seated on the Throne of Judgment (symbolized by fire), with all the faithful before him. Then comes “one like a Son of man"; this reference is a messianic vision. Jesus took that title upon himself in fulfillment of scripture (in addition to John 1:51, see also Mark 14:62, Luke 22:69 and Matthew 26:64 all of which reference the attendance of heavenly powers).

CCC: Dn 7:10 678; Dn 7:13 440; Dn 7:14 664

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Second Option: Revelation 12:7-12ab

War broke out in heaven;
Michael and his angels battled against the dragon.
The dragon and its angels fought back,
but they did not prevail
and there was no longer any place for them in heaven.
The huge dragon, the ancient serpent,
who is called the Devil and Satan,
who deceived the whole world,
was thrown down to earth,
and its angels were thrown down with it.

Then I heard a loud voice in heaven say:
“Now have salvation and power come,
and the Kingdom of our God
and the authority of his Anointed.
For the accuser of our brothers is cast out,
who accuses them before our God day and night.
They conquered him by the Blood of the Lamb
and by the word of their testimony;
love for life did not deter them from death.
Therefore, rejoice, you heavens,
and you who dwell in them.”

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Commentary on Rev 12:7-12ab

This selection from the Book of Revelation is of the same eschatological prophetic genre as that found in Daniel 7:9ff. Here, St. John envisions the battle for heaven, joined by the forces of God led by St. Michael who is victorious.

The vision makes clear that those who were thought to be from God but who opposed the “Anointed One,” Christ, were influenced by Satan, and in the Devil’s defeat by the blood of the Lamb, God’s victory is assured and the truth will prevail.

CCC: Rv 12 1138; Rv 12:9 391, 2852; Rv 12:11 2853

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Responsorial Psalm: Psalm 138:1-2ab, 2cde-3, 4-5

R. (1) In the sight of the angels I will sing your praises, Lord.

I will give thanks to you, O LORD, with all my heart,
for you have heard the words of my mouth;
in the presence of the angels I will sing your praise;
I will worship at your holy temple
and give thanks to your name.
R. In the sight of the angels I will sing your praises, Lord.

Because of your kindness and your truth;
for you have made great above all things
your name and your promise.
When I called, you answered me;
you built up strength within me.
R. In the sight of the angels I will sing your praises, Lord.

All the kings of the earth shall give thanks to you, O LORD
when they hear the words of your mouth;
And they shall sing of the ways of the LORD
“Great is the glory of the LORD
R. In the sight of the angels I will sing your praises, Lord.

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Commentary on Ps 138:1-2ab, 2cde-3, 4-5

This song of praise offers thanksgiving for the visible support of God, here attributed to angelic action. The hymn attributes this saving help to an all-merciful God to whom all glory and honor are due.

CCC: Ps 138 304; Ps 138:2 214

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Gospel: John 1:47-51

Jesus saw Nathanael coming toward him and said of him,
“Here is a true child of Israel.
There is no duplicity in him.”
Nathanael said to him, “How do you know me?”
Jesus answered and said to him,
“Before Philip called you, I saw you under the fig tree.”
Nathanael answered him,
“Rabbi, you are the Son of God; you are the King of Israel.”
Jesus answered and said to him,
“Do you believe
because I told you that I saw you under the fig tree?
You will see greater things than this.”
And he said to him, “Amen, amen, I say to you,
you will see heaven opened
and the angels of God ascending and descending on the Son of Man.”

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Commentary on Jn 1:47-51

Word of mouth attracts Philip to discipleship, and he in turn invites Nathanael. The symbolism in this passage is noteworthy, especially when Jesus describes Nathanael as “a true Israelite.”

There is no duplicity in him: "Jacob was the first to bear the name 'Israel' (Genesis 32:29), but Jacob was a man of duplicity (Genesis 27:35-36). Jesus tells Nathanael 'Before Philip called you, I saw you under the fig tree.'" The fig tree is a symbol of messianic peace (cf. Micah 4:4; Zechariah 3:10).[4]

So, in essence, Jesus is saying that Nathanael was resting in messianic peace, inferring from that state that he had faithfully followed Mosaic Law, and had a genuine love of God. Jesus goes further than Nathanael’s faith in the final verse, telling him that he, Jesus, is the Anointed One: “you will see the sky opened and the angels of God ascending and descending on the Son of Man."

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Reflection:

In Christ’s name we pray. – Amen.

Today we celebrate the Feast of the Archangels. (In addition, my ordination class and I celebrate our 34^th anniversary of ordination.) Just so we are all on the same page, we can listen to the words of Pope St. Gregory the Great who defines what angel means:

“You should be aware that the word ‘angel’ denotes a function rather than a nature. Those holy spirits of heaven have indeed always been spirits. They can only be called angels when they deliver some message. Moreover, those who deliver messages of lesser importance are called angels; and those who proclaim messages of supreme importance are called archangels.”(from a homily by Pope Saint Gregory the Great)

The three Archangels, Michael, Gabriel, and Raphael, are the only ones named in scripture and each has a distinct role (as can be seen from the links provided above). The fact that these three spirits have had a direct involvement with mankind is the reason we celebrate their feast today. We see in their intervention God’s fingers affecting the course of human events. Deep within each of us, there is also the wish that, at some point in our lives, an angel would speak to us, directly, personally, with clarity. The angel would tell us what God wants from us, or what he wants us to do.

It is interesting today that, on this the feast of the archangels, the church gives us the story of Jesus’ encounter with Nathanael, rather than one of the encounters with the archangels. In this Gospel Jesus has identified the young man as someone without duplicity, that is, innocent of worldly demeanor that would portray him as something he was not. The way Nathanael speaks when he says, “Rabbi, you are the Son of God; you are the King of Israel,” makes us wonder how one, not of the twelve, had such an instant and deep understanding of Jesus’ identity. Could it be that this was a messenger from God? None of the commentaries assume this is the case.

Still we wonder if this innocent young man, without prompting, identified Jesus, and if he was an angel in human form. If that were true, it would mean that God may send his spirits, as Pope St. Gregory the Great has called them, to us, and we might not recognize them as anything but people. “Do not neglect to show hospitality to strangers, for by this some have entertained angels without knowing it.” Hebrews 13:2.

There is nothing theological in this reflection. It is just a hope that God might one day send an angel to us, so that we might understand at last and clearly what he wants from us. Since we have speculated above that God may indeed send his angels to us in human guise, we must be constantly vigilant that one of our daily encounters may turn out to answer our prayer. It should also serve another purpose since God frequently gives us opportunities to hear his voice through others we meet in our daily lives.

Certainly the more common intervention of the Holy Spirit can be seen, although usually in retrospect and not always clearly. The overriding principle here is we must always be open to that kind of guidance, and be constantly vigilant, knowing that God intervenes in our lives and we must watch for it.

My Jesus,

I believe that You

are present in the Most Holy Sacrament.

I love You above all things,

and I desire to receive You into my soul.

Since I cannot at this moment

receive You sacramentally,

come at least spiritually into my heart.

I embrace You as if You were already there and unite myself wholly to You.

Never permit me to be separated from You.

Amen.

Pax

In Other Years: Tuesday of the Twenty-sixth Week in Ordinary Time

[1] The picture is “The Three Archangels” by Marco d’ Oggiomo, c. 1490.

[2] S.S Commemoratio

[4] NAB Footnote on John 1:43-51.

Sunday, September 27, 2020

Monday of the Twenty-sixth Week in Ordinary Time

(Optional Memorial for Saint Wenceslaus, Martyr)

Proper for the Memorial of Saint Wenceslaus

Biographical information about Saint Wenceslaus

(Optional Memorial for Saint Lawrence Ruiz and Companions, Martyrs)

Proper for the Memorial of St. Lawrence Ruiz and Companions

Additional information about St. Lawrence Ruiz and Companions

“The Patient Job”
by Gerard Seghers, 1630’s

Readings for Monday of the Twenty-sixth Week in Ordinary Time [1]

Readings from the Jerusalem Bible [2]

Readings and Commentary:[3]

Reading 1: Job 1:6-22

One day, when the angels of God came to present themselves before the LORD,
Satan also came among them.
And the LORD said to Satan, "Whence do you come?"
Then Satan answered the LORD and said,
"From roaming the earth and patrolling it."
And the LORD said to Satan, "Have you noticed my servant Job,
and that there is no one on earth like him,
blameless and upright, fearing God and avoiding evil?"
But Satan answered the LORD and said,
"Is it for nothing that Job is God-fearing?
Have you not surrounded him and his family
and all that he has with your protection?
You have blessed the work of his hands,
and his livestock are spread over the land.
But now put forth your hand and touch anything that he has,
and surely he will blaspheme you to your face."
And the LORD said to Satan,
"Behold, all that he has is in your power;
only do not lay a hand upon his person."
So Satan went forth from the presence of the LORD.

And so one day, while his sons and his daughters
were eating and drinking wine
in the house of their eldest brother,
a messenger came to Job and said,
"The oxen were ploughing and the asses grazing beside them,
and the Sabeans carried them off in a raid.
They put the herdsmen to the sword,
and I alone have escaped to tell you."
While he was yet speaking, another came and said,
"Lightning has fallen from heaven
and struck the sheep and their shepherds and consumed them;
and I alone have escaped to tell you."
While he was yet speaking, another messenger came and said,
"The Chaldeans formed three columns,
seized the camels, carried them off,
and put those tending them to the sword,
and I alone have escaped to tell you."
While he was yet speaking, another came and said,
"Your sons and daughters were eating and drinking wine
in the house of their eldest brother,
when suddenly a great wind came across the desert
and smote the four corners of the house.
It fell upon the young people and they are dead;
and I alone have escaped to tell you."
Then Job began to tear his cloak and cut off his hair.
He cast himself prostrate upon the ground, and said,

"Naked I came forth from my mother's womb,
and naked shall I go back again.
The LORD gave and the LORD has taken away;
blessed be the name of the LORD!"

In all this Job did not sin,
nor did he say anything disrespectful of God.

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Commentary on Jb 1:6-22

This beginning section of the Book of Job describes Satan’s dialogue with God. He attempts to turn Job from being faithful to God by attempting to dupe Job into believing that God’s favor had been withdrawn from him, and punishment was being laid upon him. In successive waves, messengers arrive to bring terrible news, as one at a time, all of the material blessings given to God’s faithful servant are stripped away. The series of disasters concludes with the death of his children, his posterity. With this final blow, Job tears his clothes, a symbol of mourning, and cuts off his hair as a sign of repentance

The first scene ends with Job victorious as God's faithful servant: Satan thought he would curse the Lord (v. 11), but in fact he openly praises him (v. 21). The sacred writer comes out on Job's side when he states that Job committed no sin nor even raised his voice against God. Satan has been proved wrong. [4]

CCC: Jb 1:6 441

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Responsorial Psalm: Psalm 17:1bcd, 2-3, 6-7

R. (6) Incline your ear to me and hear my word.

Hear, O LORD, a just suit;
attend to my outcry;
hearken to my prayer from lips without deceit.
R. Incline your ear to me and hear my word.

From you let my judgment come;
your eyes behold what is right.
Though you test my heart, searching it in the night,
though you try me with fire, you shall find no malice in me.
R. Incline your ear to me and hear my word.

I call upon you, for you will answer me, O God;
incline your ear to me; hear my word.
Show your wondrous mercies,
O savior of those who flee
from their foes to refuge at your right hand.
R. Incline your ear to me and hear my word.

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Commentary on Ps 17:1bcd, 2-3, 6-7

Psalm 17 is an individual lament. The psalmist sings for God’s help in distress. Having been firm in faithfulness, the singer calls upon the Lord for justice. Faith in God’s salvation will follow those who keep firmly to God’s commands.

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Gospel: Luke 9:46-50

An argument arose among the disciples
about which of them was the greatest.
Jesus realized the intention of their hearts and took a child
and placed it by his side and said to them,
“Whoever receives this child in my name receives me,
and whoever receives me receives the one who sent me.
For the one who is least among all of you
is the one who is the greatest.”

Then John said in reply,
“Master, we saw someone casting out demons in your name
and we tried to prevent him
because he does not follow in our company.”
Jesus said to him,
“Do not prevent him, for whoever is not against you is for you.”

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Commentary on Lk 9:46-50

St. Luke depicts a teaching moment for Jesus as he tells his disciples that they must not fall into the all-too-human trap of rivalry for leadership. Rather, he tells them that humble leadership will be the norm. In the second instance, the Lord insists that his disciples accept support from those whom they do not know (see also comments on Mark 9:38-50).

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Reflection:

In Christ’s name we pray. – Amen.

Kneeling before the tabernacle, I can think of only one thing to say to our Lord: "My God, you know that I love you." And I feel that my prayer does not weary Jesus; knowing my weakness, He is satisfied with my good will. -Saint Therese of Lisieux

When we read the Gospel of St. Luke and hear the words we heard today: “For the one who is least among all of you is the one who is the greatest,” there are some contemporary examples we could point to for meaning. None, however, are more eloquent than the attitude expressed by St. Thérèse, the Little Flower of Jesus, who was just quoted.

The simple faith captured in that one piercing prayer: “My God, you know that I love you,” says volumes, and when it comes from the heart, it drives our actions to imitate those of Christ. His whole mission was to give exactly that message from God to us: “My children, you know that I love you.”

The Lord was telling his disciples that, when their intent was unselfish, and their actions were directed at loving God, then their leadership would be genuine, and the outcome would be pleasing to the Father, whose love is expressed perfectly in Jesus. It is such a simple concept that, like them, we often “overthink” it. We get caught up in the complexity of human interaction, trying to detect motives and appeal to agendas. Our expression of that prayer: “My God, you know that I love you,” in our every action will accomplish what God intends.

My Jesus,

I believe that You

are present in the Most Holy Sacrament.

I love You above all things,

and I desire to receive You into my soul.

Since I cannot at this moment

receive You sacramentally,

come at least spiritually into my heart. I embrace You as if You were already there and unite myself wholly to You. Never permit me to be separated from You.

Amen.

Pax

[1] The picture is “The Patient Job” by Gerard Seghers, 1630’s.

[2] S.S. Commemoratio

Saturday, September 26, 2020

Twenty-sixth Sunday in Ordinary Time

Catechism Links [1]

CCC 1807: Just person distinguished by habitual rectitude toward others

CCC 2842: Only Holy Spirit can give us the mind of Christ

CCC 1928-1930, 2425-2426: The obligation of social justice

CCC 446-461: The Lordship of Christ

CCC 2822-2827: “Thy will be done”

“Parable of the Two Sons” by Eugène Burnand c. 1890

Readings for the Twenty-sixth Sunday in Ordinary Time [2]

Readings from the Jerusalem Bible [3]

Readings and Commentary:[4]

Reading I: Ezekiel 18:25-28

Thus says the Lord:
You say, "The Lord 's way is not fair!"
Hear now, house of Israel:
Is it my way that is unfair, or rather, are not your ways unfair?
When someone virtuous turns away from virtue to commit iniquity, and dies,
it is because of the iniquity he committed that he must die.
But if he turns from the wickedness he has committed,
he does what is right and just,
he shall preserve his life;
since he has turned away from all the sins that he has committed,
he shall surely live, he shall not die.

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Commentary on Ez 18:25-28

The theme of this section of Ezekiel is: “The Lord’s way is just.” In these verses the prophet presents an apologia of the fairness of the Law saying that those who sin against God die, but those who turn from sin and repent live. This argument stresses individual responsibility and the ability of the faithful to choose life or death, fully informed.

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Responsorial Psalm: Psalm 25:4-5, 8-9, 10, 14

R. (6a) Remember your mercies, O Lord.

Your ways, O LORD, make known to me;
teach me your paths,
Guide me in your truth and teach me,
for you are God my savior.
R. Remember your mercies, O Lord.

Good and upright is the LORD;
thus he shows sinners the way.
He guides the humble to justice,
he teaches the humble his way.
R. Remember your mercies, O Lord.

All the paths of the LORD are kindness and constancy
toward those who keep his covenant and his decrees.
The friendship of the LORD is with those who fear him,
and his covenant, for their instruction.
R. Remember your mercies, O Lord.

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Commentary on Ps 25:4-5, 8-9, 10, 14

Psalm 25 is an individual lament. The sinful psalmist prays that “your ways” (God's ways) be made known. The request directs us to repentance and ultimately justice. The theme of guidance is continued in the psalm. This selection gives a clear sense of the Lord’s path, announced by angelic messengers, prophets, and the very Law of Moses. It is the culmination and completion of God’s covenants. These verses are echoed later by Malachi (Malachi 3:1-4) and John the Baptist (Luke 3:1 ff), also announcing the Lord's path.

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Reading II: Philippians 2:1-11

Brothers and sisters:
If there is any encouragement in Christ,
any solace in love,
any participation in the Spirit,
any compassion and mercy,
complete my joy by being of the same mind, with the same love,
united in heart, thinking one thing.
Do nothing out of selfishness or out of vainglory;
rather, humbly regard others as more important than yourselves,
each looking out not for his own interests,
but also for those of others.

Have in you the same attitude
that is also in Christ Jesus,
Who, though he was in the form of God,
did not regard equality with God
something to be grasped.
Rather, he emptied himself,
taking the form of a slave,
coming in human likeness;
and found human in appearance,
he humbled himself,
becoming obedient to the point of death,
even death on a cross.
Because of this, God greatly exalted him
and bestowed on him the name
which is above every name,
that at the name of Jesus
every knee should bend,
of those in heaven and on earth and under the earth,
and every tongue confess that
Jesus Christ is Lord,
to the glory of God the Father.

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Commentary on Phil 2:1-11

This selection from St. Paul’s letter to the Philippians contains two specific instructions to the community. He begins by exhorting them to unity and harmony (see below), and then continues with the Kenotic (emptying) Hymn which focuses on humility. It is believed that the verses of the hymn are a liturgical song in use at the time the letter was penned. Christ empties himself of the complete divinity that is his essence, and accepts the human condition. As true man he suffers the ultimate humiliation of death on the cross. The second section of the hymn focuses on God’s resulting actions of exaltation. The Christian sings to God’s great glory in Christ, proclaiming him Lord and Savior.

CCC: Phil 2:1 2842; Phil 2:4 2635; Phil 2:5-8 461; Phil 2:5 520, 1694, 2842; Phil 2:6-11 2641, 2667; Phil 2:6 449; Phil 2:7 472, 602, 705, 713, 876, 1224; Phil 2:8-9 908; Phil 2:8 411, 612, 623; Phil 2:9-11 449, 2812; Phil 2:9-10 434; Phil 2:10-11 201; Phil 2:10 633, 635

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Shorter Form: Philippians 2:1-5

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Commentary on Phil 2:1-5

St. Paul tells the community in essence: “If you want to console me in Christ, complete my joy by paying attention to the advice I am now going to give you.”[5] He then tells them that what they should strive for is unity with Christ (en Christō) which would bring harmony to the community. He defines the “mind of Christ” in a sense: “solace in love, any participation in the Spirit, any compassion and mercy,” then tells them they should be also of that mind but in humility.

CCC: Phil 2:1 2842; Phil 2:4 2635; Phil 2:5-8 461; Phil 2:5 520, 1694, 2842

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Gospel: Matthew 21:28-32

Jesus said to the chief priests and the elders of the people:
“What is your opinion?
A man had two sons.
He came to the first and said,
‘Son, go out and work in the vineyard today.’
The son said in reply, ‘I will not,’
but afterwards he changed his mind and went.
The man came to the other son and gave the same order.
He said in reply, ‘Yes, sir,’ but did not go.
Which of the two did his father’s will?”
They answered, “The first.”
Jesus said to them, “Amen, I say to you,
tax collectors and prostitutes
are entering the Kingdom of God before you.
When John came to you in the way of righteousness,
you did not believe him;
but tax collectors and prostitutes did.
Yet even when you saw that,
you did not later change your minds and believe him.”

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Commentary on Mt 21:28-32

This passage is the first of three parables concerning the judgment of the people of Israel. The parable could be taken simply as the difference between saying and doing (see also Matthew 7:21; 12:50). Jesus clarifies his meaning by posing a question to religious leaders using the hypothetical situation of the “two sons.”

The point of his example is intended to be analogous to the difference between those who disbelieved the message of repentance taught by St. John the Baptist and those who believed it, the sinners (tax collectors and prostitutes) who have repented. Presented as a question to the Jewish leaders, the chief priests are forced to admit that, in the story of the two sons, the son who did the father’s will was the one justified (those who accepted the message of St. John the Baptist). Ultimately the example tells the Jewish leaders that those they look down upon (the sinners who had rejected the Law), because of their acts of repentance and devotion, are achieving the inheritance of God before the leaders themselves.

CCC: Mt 21:28-32 546; Mt 21:32 535

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Homily:

In Christ’s name we pray. – Amen.

As silly as it seems, I thought I’d tell you a modern parable to illustrate the parable in the Gospel. There is in my circle of friends a couple who have been married for a long time (over 30 years). Recently they told me a story about how the husband, Bob, thought it would be a good idea for them to own a generator for their home. It had been a stormy summer and they had lost power a couple of times risking all the food in their fairly large freezer.

Mary Ann, his wife, was in charge of the budget and told him that $2,000 was just not in their budget and they could get along without it. They went back and forth on this because Bob knew there was a rainy day fund they could borrow from. Mary Ann, on the other hand did not think this was a sufficient reason to tap that fund.

In the end, Bob went out, and without telling Mary Ann, bought a generator anyway. When he got it home, to his surprise and chagrin, he found his argument in favor of the generator had been effective, because Mary Ann had gone out and purchased one as well. They laughed a little and Bob took his back to the store for a refund. They didn’t laugh when they found that the double purchase had caused them to eat an overdraft fee from the bank.

So, looking at this situation, whose fault was it that they were hit with the overdraft? Bob, who knew that his wife did not support his decision and went ahead with it anyway, or Mary Ann, who told her husband she disagreed and then bought it anyway? The short answer is they were both at fault.

This story is not exactly parallel to the Gospel of the two sons. However the moral is similar. If you say you will do something, do it.

Ezekiel and St. Paul set us up for the Gospel from St. Matthew. Ezekiel tells us that those of us who repent of our human rebellion against God will find life. In essence he tells us that the door to happiness and life is always open but we must turn away from sin. St. Paul then exhorts us to not just turn from sin, but to embrace the mind of Christ. Jesus provides solace in love coupled with participation in the Holy Spirit, allowing us to live lives of compassion and mercy. He follows this with the great Kenotic Hymn reminding us that Christ did this in humility, “taking the form of a slave.”

To all of this, as we pull the Word apart, we are saying: “Yes, yes! That is what I must do. Thank you Ezekiel, thank you St. Paul.”

Then we come to the Parable of the Two Sons from St. Matthew’s Gospel. On the surface we see Ezekiel’s theme brought to life as Jesus uses the parable of the two sons, attempting to explain to the Jewish leaders how they have misunderstood God’s call by rejecting the repentance preached by St. John the Baptist.

We applaud Jesus for taking those hypocrites to task. Then we think about those two sons. We ask ourselves: “Which of them most closely resembles me?” Have I said to my Heavenly Father – Yes, I am here to do what you ask, but then fail? Or have I been brought to obedience through my errors and sins, as so many of those saints who have gone before me?

There lies our trap, our conundrum. If we chose the latter answer and say we have found the right path, that we are walking the “Way,” have we missed the point of the Kenotic Hymn? Have we put on the mind of Christ whose attitude St. Paul tells us to adopt? Jesus emptied himself of all pride and, in spite of his perfection in love, he allowed us to humiliate him and kill him, hanging him upon a tree.

Yet, on the other side, if we admit that we have said “yes” to the Father but not fulfilled our duty to him, do we desperately need to undergo the conversion of heart necessary to put on the mind of Christ? Or are we acting out of the humility we are called to and are therefore on the right path?

Of course the answer is that as hard as we try we shall never be able to completely personify the perfect love and ultimate humility of Christ. He may have emptied himself of pride but that was part of his perfect nature, a nature reflected dimly in us in, a way befitting God’s creation. Our challenge as Christians is to work constantly toward that perfect goal. We do so firstly by never taking personal pride in the good we accomplish. It is Christ’s glory we proclaim not our own. Secondly, we recognize, through acts of contrition, that we have failed to answer our call but God’s mercy is there for those who ask for it.

My Jesus,

I believe that You

are present in the Most Holy Sacrament.

I love You above all things,

and I desire to receive You into my soul.

Since I cannot at this moment

receive You sacramentally,

come at least spiritually into my heart. I embrace You as if You were already there and unite myself wholly to You. Never permit me to be separated from You.

Amen.

Pax

In other years on this date: Memorial of Saint Vincent de Paul, Priest

[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 used today is “Parable of the Two Sons” by Eugène Burnand c. 1890.

[3] S.S. Commemoratio

[4] 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.

[5] Cf. St. Thomas Aquinas, Commentary on Philippians.

Servant of the Word

Wednesday, September 30, 2020

Memorial of Saint Thérèse of the Child Jesus, Virgin and Doctor of the Church

Tuesday, September 29, 2020

Memorial of Saint Jerome, Priest and Doctor of the Church

Monday, September 28, 2020

Feast of Saints Michael, Gabriel, and Raphael, Archangels

Sunday, September 27, 2020

Monday of the Twenty-sixth Week in Ordinary Time

Saturday, September 26, 2020

Twenty-sixth Sunday in Ordinary Time

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