Monday of the Fourth Week in Ordinary Time

“Exorcism at Gerasenes”
by James Tissot, c. 1890’s

Readings for Monday of the Fourth Week in Ordinary Time [1] 

Readings from the Jerusalem Bible [2] 

Readings and Commentary: [3] 

Reading 1: Hebrews 11:32-40 

Brothers and sisters:
What more shall I say?
I have not time to tell of Gideon, Barak, Samson, Jephthah,
of David and Samuel and the prophets,
who by faith conquered kingdoms,
did what was righteous, obtained the promises;
they closed the mouths of lions, put out raging fires,
escaped the devouring sword;
out of weakness they were made powerful, became strong in battle,
and turned back foreign invaders.
Women received back their dead through resurrection.
Some were tortured and would not accept deliverance,
in order to obtain a better resurrection.
Others endured mockery, scourging, even chains and imprisonment.
They were stoned, sawed in two, put to death at sword’s point;
they went about in skins of sheep or goats,
needy, afflicted, tormented.
The world was not worthy of them.
They wandered about in deserts and on mountains,
in caves and in crevices in the earth.

Yet all these, though approved because of their faith,
did not receive what had been promised.
God had foreseen something better for us,
so that without us they should not be made perfect.

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Commentary on Heb 11:32-40 

The Pauline author considers his theme of faith (Hebrews 11:1). He tells his audience he did not come to proclaim the prophets, whom he describes as righteous and brave while giving a short list of examples. He explains that, while they did what was good in the eyes of God, they did not receive the promise that is made to the followers of Christ. It is only through Christ that resurrection and salvation may be achieved.

"In God's mysterious plan those who belonged to the time of 'shadow' (Hebrews 10:1) and we who belong to the time of fulfillment would be 'made perfect' together by the one sacrifice of Christ (Hebrews 10:14). What they had in anticipation we now have in reality.  Yet Christians too walk by faith, since we too still await the full consummation of the promise (Hebrews 10:36)" [4] 

CCC: Heb 11:39 147; Heb 11:40 147

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Responsorial Psalm: Ps 31:20, 21, 22, 23, 24

R. (25) Let your hearts take comfort, all who hope in the Lord.

How great is the goodness, O LORD,
which you have in store for those who fear you,
And which, toward those who take refuge in you,
you show in the sight of the children of men.
R. Let your hearts take comfort, all who hope in the Lord.

You hide them in the shelter of your presence
from the plottings of men;
You screen them within your abode
from the strife of tongues.
R. Let your hearts take comfort, all who hope in the Lord.

Blessed be the LORD whose wondrous mercy
he has shown me in a fortified city.
R. Let your hearts take comfort, all who hope in the Lord.

Once I said in my anguish,
“I am cut off from your sight”;
Yet you heard the sound of my pleading
when I cried out to you.
R. Let your hearts take comfort, all who hope in the Lord.

Love the LORD, all you his faithful ones!
The LORD keeps those who are constant,
but more than requites those who act proudly.
R. Let your hearts take comfort, all who hope in the Lord.

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Commentary on Ps 31:20, 21, 22, 23, 24 

The complete psalm is an individual lament. This selection is a song of thankfulness and praise for God whose mercy is boundless and his forgiveness complete. We hear some of the pleading of the psalmist who has endured hardship and thought this was due to God forsaking him.  But the Lord had not forgotten him and returned to comfort him. 

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Gospel: Mark 5:1-20 

Jesus and his disciples came to the other side of the sea,
to the territory of the Gerasenes.
When he got out of the boat,
at once a man from the tombs who had an unclean spirit met him.
The man had been dwelling among the tombs,
and no one could restrain him any longer, even with a chain.
In fact, he had frequently been bound with shackles and chains,
but the chains had been pulled apart by him and the shackles smashed,
and no one was strong enough to subdue him.
Night and day among the tombs and on the hillsides
he was always crying out and bruising himself with stones.
Catching sight of Jesus from a distance,
he ran up and prostrated himself before him,
crying out in a loud voice,
“What have you to do with me, Jesus, Son of the Most High God?
I adjure you by God, do not torment me!”
(He had been saying to him, “Unclean spirit, come out of the man!”)
He asked him, “What is your name?”
He replied, “Legion is my name. There are many of us.”
And he pleaded earnestly with him
not to drive them away from that territory.

Now a large herd of swine was feeding there on the hillside.
And they pleaded with him,
“Send us into the swine. Let us enter them.”
And he let them, and the unclean spirits came out and entered the swine.
The herd of about two thousand rushed down a steep bank into the sea,
where they were drowned.
The swineherds ran away and reported the incident in the town
and throughout the countryside.
And people came out to see what had happened.
As they approached Jesus,
they caught sight of the man who had been possessed by Legion,
sitting there clothed and in his right mind.
And they were seized with fear.
Those who witnessed the incident explained to them what had happened
to the possessed man and to the swine.
Then they began to beg him to leave their district.
As he was getting into the boat,
the man who had been possessed pleaded to remain with him.
But Jesus would not permit him but told him instead,
“Go home to your family and announce to them
all that the Lord in his pity has done for you.”
Then the man went off and began to proclaim in the Decapolis
what Jesus had done for him; and all were amazed.

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Commentary on Mk 5:1-20 

This is St. Mark’s version of Jesus casting out the multitude of demons and sending them into the herd of swine. Swine [pigs] are considered unclean animals under Hebrew dietary laws (Leviticus 11:7-8.  This action not only reinforces Jesus’ universal mission, but adds a dimension of symbolism. It is important to note that this is a pagan region, so what the Lord is doing in helping the man with unclean spirits is ministering to non-Hebrews, indicating the breadth of his mission. Also in this story, the demon addresses him as “Jesus, Son of the Most High God,” a title that identifies him clearly and without equivocation as the Messiah.

“Allegorically (St. Bede, In Marcum): the demoniac represents the Gentile nations saved by Christ. As pagans, they once lived apart from God amid the tombs of dead works, while their sins were performed in service of demons. Through Christ the pagans are at last cleansed and freed from Satan’s domination.” [5] 

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Reflection: 

At the heart of the story of Jesus casting out the legion of demons and causing them to flee into swine is the fact that evil is real, and there is a war against Satan going on in the world.  As much as our hedonistic society is more and more denying the existence of God and rejecting Jesus Christ, it disbelieves the existence of personified evil, Satan, and the consequences of following his invitations.  

When one denies the existence of something more powerful than themselves, it is like walking around in a pandemic without observing any safety precautions. (And Satan, to the person who has already rejected the vaccine against him which is faith, “the realization of what is hoped for and evidence of things not seen,” is more powerful than their own will and, as we have seen, comes to us as something infinitely desirable.) When we refuse to believe in the existence of Satan, we are at his mercy and the results, as the possessed man demonstrated, are mentally and physically devastating. 

Perhaps one of the most important statements we are given today may seem anticlimactic.  The man Jesus had cured asked, even pleaded, with Jesus to stay with him. In this action we see that the vacuum left when the demon’s possession ended had been filled by faith in Christ, protection against further attacks by Satan.  Rather than accepting his offer, the Lord sent him back to his own people with the words: “Go home to your family and announce to them all that the Lord in his pity has done for you.” 

The message we can take from this incident, in addition to a reminder of the threat Satan constantly poses,  is that, what God, in his mercy [pity], does for us, he does out of his great love for us.  We do not earn his mercy or his salvation; it is given to us because God has a special love for us. It is our inoculation against Satan. We can think of it as we think of what a good parent does for his or her child.  What right do children have to expect all of the good things parents give them?  What effort on the part of children causes the parent to lavish their love upon them?  It is not some merit in the child that causes or entitles the child to this love; rather it is the natural love the parent feels for the life that they, with God’s help and grace, brought into the world. 

We have seen children try to do things that please their loving parents.  They are eager to please them, especially when they are young.  Do we not act the same way toward God our Father?  Are we not anxious to act in ways that we feel should make that heavenly parent happy?  But think of the reward God promises.  It is not an allowance or a special treat, it is the grace and peace of Christ; it is the resurrection on the last day.  There is nothing we as human beings could do to make ourselves worthy of so great a prize. 

Today let us give thanks to God the loving Father, who, through his great love for us, gave his only Son so that we, who are totally unworthy, might enjoy an eternity with him. We also pledge to take to heart the prayer to St. Michael the Archangel which asks for God’s defense against Satan.  Indeed, we must believe there is a war and we are both part of it and the enemy’s goal. 

Pax

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[1] The picture is “Exorcism at Gerasenes” by James Tissot, c. 1890’s.

[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.

[4] Hebrews, by Mary Healy © 2016, Baker Academic, Grand Rapids MI, p.255.

[5] Ignatius Catholic Study Bible, © 2010, Ignatius Press, San Francisco, CA, p.74.

Fourth Sunday of Ordinary Time

Catechism Links [1] 

CCC 547-550: Jesus accompanies words with miracles
CCC 447, 438, 550: Jesus’ power over demons
CCC 64, 762, 2595: The role of the prophet
CCC 922, 1618-1620: Virginity for the sake of the Kingdom 

“Jeremiah Denounces the Priests”
by Max Lieberg, c. 1898

Readings for the Fourth Sunday of Ordinary Time [2] 

Readings from the Jerusalem Bible [3] 

Readings and Commentary:[4] 

Reading 1: Deuteronomy 18:15-20 

Moses spoke to all the people, saying:
"A prophet like me will the LORD, your God, raise up for you
from among your own kin;
to him you shall listen.
This is exactly what you requested of the LORD, your God, at Horeb
on the day of the assembly, when you said,
'Let us not again hear the voice of the LORD, our God,
nor see this great fire any more, lest we die.'
And the LORD said to me, 'This was well said.
I will raise up for them a prophet like you from among their kin,
and will put my words into his mouth;
he shall tell them all that I command him.
Whoever will not listen to my words which he speaks in my name,
I myself will make him answer for it.
But if a prophet presumes to speak in my name
an oracle that I have not commanded him to speak,
or speaks in the name of other gods, he shall die.'"

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Commentary on Dt 18:15-20 

In this passage from Deuteronomy, Moses speaks to the people presenting an oracle that predicts the coming of another  prophet (“A prophet like me will the LORD, your God, raise up for you from among your own kinsmen; to him you shall listen.”). Moses' own prophetic place was unique, having been established at Mount Horeb. It first launched him on his mission to save Israel from bondage (Exodus 3:1ff); then save them from dying of thirst (Exodus 17), and finally to give them the Law (Exodus 19).

The oracle promises that others will follow Moses.  They will authentically guide the people as God intendeds. The end of the passage contains a warning to any who claim to speak for the Lord falsely. Those who make such false statements will die. 

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Responsorial Psalm: Psalm 95:1-2, 6-7, 7-9

 

R. If today you hear his voice, harden not your hearts.

Come, let us sing joyfully to the LORD;
let us acclaim the rock of our salvation.
Let us come into his presence with thanksgiving;
let us joyfully sing psalms to him.
R. If today you hear his voice, harden not your hearts.

Come, let us bow down in worship;
let us kneel before the LORD who made us.
For he is our God,
and we are the people he shepherds, the flock he guides.
R. If today you hear his voice, harden not your hearts.

Oh, that today you would hear his voice:
"Harden not your hearts as at Meribah,
as in the day of Massah in the desert,
Where your fathers tempted me;
they tested me though they had seen my works."
R. If today you hear his voice, harden not your hearts.

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Commentary on Ps 95:1-2, 6-7, 7-9 

Psalm 95 is a hymn of praise to God recalling his creative hand and omnipresent guidance. The final strophe (v. 7-9) recalls periods of salvation history where the people challenged God and demanded proofs of his continued support. (“Meribah: literally, "contention"; the place where the Israelites quarreled with God. Massah: "testing," the place where they put God to the trial. Cf. Exodus 17:7; Numbers 20:13.) [5] 

CCC: Ps 95:1-6 2628; Ps 95:7-8 2659; Ps 95:7 1165; Ps 95:9 2119

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Reading II: 1 Corinthians 7:32-35 

Brothers and sisters:
I should like you to be free of anxieties.
An unmarried man is anxious about the things of the Lord,
how he may please the Lord.
But a married man is anxious about the things of the world,
how he may please his wife, and he is divided.
An unmarried woman or a virgin is anxious about the things of the Lord,
so that she may be holy in both body and spirit.
A married woman, on the other hand,
is anxious about the things of the world,
how she may please her husband.
I am telling you this for your own benefit,
not to impose a restraint upon you,
but for the sake of propriety
and adherence to the Lord without distraction.

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Commentary on 1 Cor 7:32-35 

In this selection from St. Paul’s First Letter to the Corinthians the apostle is attempting to answer questions posed to him by the community. Here he speaks further on marriage. "There is clearly no question of trying to deceive anyone by encouraging him to dedicate himself to a way of life in which he cannot persevere. All St Paul is doing is pointing out that the unmarried person is more available to the service of the Lord." [6] The attitude reflects the apostles' expectation that the Parousia will happen soon. (We see in v. 29, just prior to this reading “I tell you, brothers, the time is running out.”)  The emphasis here is the need of the Christian to focus on things pleasing to God rather than the flesh. 

CCC: 1 Cor 7:32 1579, 1618; 1 Cor 7:34-36 922; 1 Cor 7:34-35 506

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Gospel: Mark 1:21-28 

Then they came to Capernaum,
and on the sabbath Jesus entered the synagogue and taught.
The people were astonished at his teaching,
for he taught them as one having authority and not as the scribes.
In their synagogue was a man with an unclean spirit;
he cried out, "What have you to do with us, Jesus of Nazareth?
Have you come to destroy us?
I know who you are—the Holy One of God!"
Jesus rebuked him and said,
"Quiet! Come out of him!"
The unclean spirit convulsed him and with a loud cry came out of him.
All were amazed and asked one another,
"What is this?
A new teaching with authority.
He commands even the unclean spirits and they obey him."
His fame spread everywhere throughout the whole region of Galilee.

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Commentary on Mk 1:21-28

Jesus is teaching in the synagogue at Capernaum. “The account of a single day's ministry of Jesus on a sabbath in and outside the synagogue of Capernaum combines teaching and miracles of exorcism and healing. Mention is not made of the content of the teaching but of the effect of astonishment and alarm on the people. Jesus' teaching with authority, making an absolute claim on the hearer, was in the best tradition of the ancient prophets, not of the scribes.” [7] First the Lord astonishes the people with the “authority” of his teaching in the tradition of the prophets, as opposed to the scribes, and then proceeds to demonstrate the effectiveness of his authority by casting out an unclean spirit.

He encounters an “unclean spirit,” so called because it does not recognize the authority of God. Jesus commands the spirit to leave and it obeys. God in the person of Christ, after all, has authority over all things. In this way we see once more the assurance that Jesus is true God. The exchange between the Lord and this “unclean spirit” is instructive. The spirit attempts to gain mastery over Jesus by using his full name, “Jesus of Nazareth.” The address used by the one possessed, “I know who you are – the Holy One of God,” is an attempt to ward off the power of Jesus, not a profession. Jesus rebukes the spirit and orders it out. The event stirs fear as well as awe in those present. 

CCC: Mk 1:21 2173; Mk 1:24 438; Mk 1:25 1673; Mk 1:26 1673

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Reflection: 

The Gospel story gives us a clear picture of Jesus during his healing ministry on earth.  We see in the exchange between the Lord and the “unclean spirit” recognition, if not a profession, that Christ has power over all things.  We recognize that Jesus, the Messiah, is more than what Moses described in his discourse from Deuteronomy. He predicted the great prophets who would follow in his footsteps.  Jesus was not “like Moses.”  His mission was not to act as an intermediary between God and the people, he was God reaching out directly to them. 

The warning that comes at the end of the passage from Deuteronomy should give us pause for thought.  We are told in other scripture passages (cf. Matthew 7:15) that there will be people coming who claim to speak in the Lord’s name but, in fact, make that claim falsely.  The likes of Jim Jones and David Koresh who claimed divine guidance but were delusional met the fate promised in Deuteronomy. Unfortunately they took many innocent people, including women and children duped by them, to their deaths.  There are others, perhaps less sensational from a news standpoint, but more insidious nonetheless.  They claim some special relationship with God or some special insight that allows them to lead others in places where they should not go. 

On a much milder note, many of you may have, either singly or in groups, watched the first series of The Chosen. It is a really excellent series and we recommend it with just a small caution.  The writers of The Chosen have done to some degree what Steven Spielberg did in Jurassic Park. The filmmakers of Jurassic Park and indeed, archeologists could only speculate on what dinosaurs looked like in life, and how they behaved. The writers of The Chosen have similarly taken scriptural truths and place around them a speculative set of circumstances and an environment informed by archeological research and as much fact as is possible to find, but in the end, the context in which Jesus is seen is the author’s speculation and not scriptural truth. 

This is one reason the Church is so important.  She gives us guidance from truth passed on from Christ to Peter and his successors.  She is the repository for both the mystical and rational understanding of God’s intent for us.  It is through that age-old wisdom that we are guided to the more intimate relationship with Christ that we seek. 

Like the old patent medicine salesman of a past age who promised that their product could cure all that ailed you for a mere dollar, the message given by these false teachers that sounds too good to be true certainly is just that – not true!  When we go looking for easy answers, especially when times are hard, we will almost always find a person who will offer us an easier way.  In the final analysis we must remember, Jesus is “the way, the truth, and the life.”  And his way is not the easy way, but it offers the reward that makes the difficult journey worthwhile. 

Pax 

In other years on this date: Memorial of Saint John Bosco, Priest

This day also marks the anniversary of this blog.  I began writing on this date in 2006.

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[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 is “Jeremiah Denounces the Priests” by Max Lieberg, c. 1898.

[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] See NAB footnote on Ps. 95:8

[6] Letters of St. Paul, The Navarre Bible, Four Courts Press, 2003, p. 232.

[7] See NAB footnote on Mark 1:21-45.

Saturday of the Third Week in Ordinary Time

(Optional Memorial of the Blessed Virgin Mary) 

On Saturdays in Ordinary Time when there is no obligatory memorial, an optional memorial of the Blessed Virgin Mary is allowed. [1] Mass texts may be taken from the Common of the Blessed Virgin Mary, from a Votive Mass, or from the special collection of Masses for the Blessed Virgin Mary. (USCCB recommends: #35.The Blessed Virgin Mary, Pillar of Faith)

“Prayer before the Meal”
by Adriaen Jansz. van Ostade, 1653

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

Readings from the Jerusalem Bible [3] 

Readings and Commentary:[4] 

Reading 1: Hebrews 11:1-2, 8-19 

Brothers and sisters:
Faith is the realization of what is hoped for
and evidence of things not seen.
Because of it the ancients were well attested.

By faith Abraham obeyed when he was called to go out to a place
that he was to receive as an inheritance;
he went out, not knowing where he was to go.
By faith he sojourned in the promised land as in a foreign country,
dwelling in tents with Isaac and Jacob, heirs of the same promise;
for he was looking forward to the city with foundations,
whose architect and maker is God.
By faith he received power to generate,
even though he was past the normal age
- and Sarah herself was sterile -
for he thought that the one who had made the promise was trustworthy.
So it was that there came forth from one man,
himself as good as dead,
descendants as numerous as the stars in the sky
and as countless as the sands on the seashore.

All these died in faith.
They did not receive what had been promised
but saw it and greeted it from afar
and acknowledged themselves to be strangers and aliens on earth,
for those who speak thus show that they are seeking a homeland.
If they had been thinking of the land from which they had come,
they would have had opportunity to return.
But now they desire a better homeland, a heavenly one.
Therefore, God is not ashamed to be called their God,
for he has prepared a city for them.
By faith Abraham, when put to the test, offered up Isaac,
and he who had received the promises was ready to offer his only son,
of whom it was said,
Through Isaac descendants shall bear your name.
He reasoned that God was able to raise even from the dead,
and he received Isaac back as a symbol.

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Commentary on Heb 11:1-2, 8-19 

The beginning of this reading gives us a classic definition of faith: “Faith is the realization of what is hoped for and evidence of things not seen.” We note that this definition describes what faith does rather than giving a pure theological description. “Through faith God guarantees the blessings to be hoped for from him, providing evidence in the gift of faith that what he promises will eventually come to pass.[5]” Looking at the translation above, it is instructive to consider the same verse as translated in the Jerusalem Bible: “Only faith can guarantee the blessings that we hope for, or prove the existence of the realities that at present remain unseen.” That eloquent statement is followed by describing, a few verses later, Abraham’s response to faith, and the Lord’s reward, incomplete before Christ and completed by him. 

CCC: Heb 11:1 146; Heb 11:2 147; Heb 11:8 145; Heb 11:17 145, 2572; Heb 11:19 2572

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Responsorial Psalm: Luke 1:69-70, 71-72, 73-75 

R. (see 68) Blessed be the Lord the God of Israel; he has come to his people.

He has raised up for us a mighty savior,
born of the house of his servant David.
R. Blessed be the Lord the God of Israel; he has come to his people.

Through his holy prophets he promised of old.
that he would save us from our sins
from the hands of all who hate us.
He promised to show mercy to our fathers
and to remember his holy covenant.
R. Blessed be the Lord the God of Israel; he has come to his people.

This was the oath he swore to our father Abraham:
to set us free from the bonds of our enemies,
free to worship him without fear,
holy and righteous in his sight
all the days of our life.
R. Blessed be the Lord the God of Israel; he has come to his people.

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Commentary on Lk 1:69-70, 71-72, 73-75 

These strophes are the opening lines of the great Canticle of Zechariah sung to the newborn St. John the Baptist by his father at the occasion of his naming. He reminds the infant St. John that God is faithful to his promises and proclaims the Savior’s mission of salvation, a promise to Abraham, as a fulfillment of that promise. These introductory verses serve as a profession of faith in God and the Messiah of whom St. John will be the forerunner. Zechariah sings of the salvation first promised to Abraham, now to be fulfilled in Jesus.

CCC: Lk 1:73 706

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Gospel: Mark 4:35-41 

On that day, as evening drew on, Jesus said to his disciples:
“Let us cross to the other side.”
Leaving the crowd, they took Jesus with them in the boat just as he was.
And other boats were with him.
A violent squall came up and waves were breaking over the boat,
so that it was already filling up.
Jesus was in the stern, asleep on a cushion.
They woke him and said to him,
“Teacher, do you not care that we are perishing?”
He woke up,
rebuked the wind, and said to the sea, “Quiet! Be still!”
The wind ceased and there was great calm.
Then he asked them, “Why are you terrified?
Do you not yet have faith?”
They were filled with great awe and said to one another,
“Who then is this whom even wind and sea obey?”

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Commentary on Mk 4:35-41 

In this passage, Jesus embarks in what is probably a fishing boat with his disciples. A storm comes up and the disciples are afraid. Jesus, with a word (“Quiet! Be still!"), silences the storm and waters, demonstrating the authority of the Messiah over the elements of the created world. The implication of his next statement ("Do you not yet have faith?”) is that, if the disciples had a mature faith, they could have done the same. The disciples are awed by his power but do not yet have faith to understand its source. This incident gives insight into the gift of Christ's peace to those who have faith in the face of adversity. 

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Reflection: 

We are forced to face up to the question the Lord asked the disciples today: “Then he asked them, ‘Why are you terrified? Do you not yet have faith?’” We see the disciples afraid, even though the Lord is with them in the boat. They do not yet fully realize that as long as they have the Lord with them, nothing can hurt them. 

It brings us to the realization that fear for our physical selves, while natural, should be the least of our worries. We only have these shells of human form for a short while in the eyes of God (Psalm 91:4), but we look forward to an eternity with God the Father in his Heavenly Kingdom. 

This miracle performed by Jesus does more than demonstrate his authority over God’s creation. It reminds us that our faith in the Lord must put us in a spiritual place where we can reach out through faith for the salvation of our souls. If we could not do that, we should indeed be terrified. 

Putting our faith totally in the hands of Jesus is, however, a hard thing to do. But we have that ability, that gift within us. In baptism we are given the gift of the Holy Spirit, in confirmation that gift is sealed, and in the Eucharist we receive the Sacred Body and Blood of the Lord who saves us. Those gifts combine in a massive infusion of grace to point the way. They are our compass in the storm of life. If the Lord wishes and we have faith, he can calm that storm as well, and we need not be afraid. 

I am reminded of a non-biblical reading from the divine office by Diadochus of Photice.  In his treatise on Spiritual Perfection he reflects upon how we can more clearly see if our faith has given us tranquility to look at our situation clearly.  He uses this analogy: “Therefore, we must maintain great stillness of mind, even in the midst of our struggles. We shall then be able to distinguish between the different types of thoughts that come to us: those that are good, those sent by God, we will treasure in our memory; those that are evil and inspired by the devil we will reject. A comparison with the sea may help us. A tranquil sea allows the fisherman to gaze right to its depths. No fish can hide there and escape his sight. The stormy sea, however, becomes murky when it is agitated by the winds. The very depths that it revealed in its placidness, the sea now hides. The skills of the fisherman are useless.” 

We pray today for the gift of faith, that the Lord may give each of us the strength to calm the stormy waters of our emotions so that we might see more clearly and act justly. 

Pax

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[1] General Norms for the Liturgical Year and the Calendar Miscellaneous Notes no. 5: “Outside Advent, Christmas Time, Lent, and Easter Time, on Saturdays which have no commemoration having the rank of Obligatory Memorial or higher, a Mass in honor of the Blessed Virgin Mary may be celebrated. This is indicated in the calendar by “BVM.” The readings and prayers may be selected from the Collection of Masses of the Blessed Virgin Mary.”

[2] The picture is “Prayer before the Meal” by Adriaen Jansz. van Ostade, 1653.

[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 re-publication is not authorized by USCCB and is for private use only.

[5] NAB footnote on Hebrews 11:1-40.

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] 

Readings and Commentary: [3] 

Reading 1: Hebrews 10:32-39 

Remember the days past when, after you had been enlightened,
you endured a great contest of suffering.
At times you were publicly exposed to abuse and affliction;
at other times you associated yourselves with those so treated.
You even joined in the sufferings of those in prison
and joyfully accepted the confiscation of your property,
knowing that you had a better and lasting possession.
Therefore, do not throw away your confidence;
it will have great recompense.
You need endurance to do the will of God and receive what he has promised.
For, after just a brief moment,
he who is to come shall come;
he shall not delay.
But my just one shall live by faith,
and if he draws back I take no pleasure in him.
We are not among those who draw back and perish,
but among those who have faith and will possess life.

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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.

Trust in the LORD and do good,
that you may dwell in the land and be fed in security.
Take delight in the LORD,
and he will grant you your heart’s requests.
R. The salvation of the just comes from the Lord.

Commit to the LORD your way;
trust in him, and he will act.
He will make justice dawn for you like the light;
bright as the noonday shall be your vindication.
R. The salvation of the just comes from the Lord.

By the LORD are the steps of a man made firm,
and he approves his way.
Though he fall, he does not lie prostrate,
for the hand of the LORD sustains him.
R. The salvation of the just comes from the Lord.

The salvation of the just is from the LORD;
he is their refuge in time of distress.
And the LORD helps them and delivers them;
he delivers them from the wicked and saves them,
because they take refuge in him.
R. The salvation of the just comes from the Lord.

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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 

Jesus said to the crowds:
“This is how it is with the Kingdom of God;
it is as if a man were to scatter seed on the land
and would sleep and rise night and day
and the seed would sprout and grow,
he knows not how.
Of its own accord the land yields fruit,
first the blade, then the ear, then the full grain in the ear.
And when the grain is ripe, he wields the sickle at once,
for the harvest has come.”
He said,
“To what shall we compare the Kingdom of God,
or what parable can we use for it?
It is like a mustard seed that, when it is sown in the ground,
is the smallest of all the seeds on the earth.
But once it is sown, it springs up and becomes the largest of plants
and puts forth large branches,
so that the birds of the sky can dwell in its shade.”
With many such parables
he spoke the word to them as they were able to understand it.
Without parables he did not speak to them,
but to his own disciples he explained everything in private.

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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

[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.

[4] NAB footnote on Hebrews 10:37-38.

Memorial of Saint Thomas Aquinas, Priest and Doctor of the Church

Proper for the Memorial of St. Thomas Aquinas [1]

Biographical information for St. Thomas Aquinas

“Saint Thomas Aquinas Girded by Angels”
Diego Velázquez, c. 1650’s

Readings for Thursday of the Third Week in Ordinary Time

Readings from the Jerusalem Bible [2] 

Readings and Commentary: [3] 

Reading 1: Hebrews 10:19-25 

Brothers and sisters:
Since through the Blood of Jesus
we have confidence of entrance into the sanctuary
by the new and living way he opened for us through the veil,
that is, his flesh,
and since we have “a great priest over the house of God,”
let us approach with a sincere heart and in absolute trust,
with our hearts sprinkled clean from an evil conscience
and our bodies washed in pure water.
Let us hold unwaveringly to our confession that gives us hope,
for he who made the promise is trustworthy.
We must consider how to rouse one another to love and good works.
We should not stay away from our assembly,
as is the custom of some, but encourage one another,
and this all the more as you see the day drawing near.

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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.

The LORD’s are the earth and its fullness;
the world and those who dwell in it.
For he founded it upon the seas
and established it upon the rivers.
R. Lord, this is the people that longs to see your face.

Who can ascend the mountain of the LORD?
or who may stand in his holy place?
He whose hands are sinless, whose heart is clean,
who desires not what is vain.
R. Lord, this is the people that longs to see your face.

He shall receive a blessing from the LORD,
a reward from God his savior.
Such is the race that seeks for him,
that seeks the face of the God of Jacob.
R. Lord, this is the people that longs to see your face.

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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 an entrance hymn, 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 (Revelation 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 

Jesus said to his disciples,
“Is a lamp brought in to be placed under a bushel basket
or under a bed,
and not to be placed on a lampstand?
For there is nothing hidden except to be made visible;
nothing is secret except to come to light.
Anyone who has ears to hear ought to hear.”
He also told them, “Take care what you hear.
The measure with which you measure will be measured out to you,
and still more will be given to you.
To the one who has, more will be given;
from the one who has not, even what he has will be taken away.

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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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Reflection: 

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 Thomas Aquinas Girded by Angels” Diego Velázquez, c. 1650’s.

[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.

Wednesday of the Third Week in Ordinary Time

(Optional Memorial for Saint Angela Merici, Virgin) 

Proper for the Memorial of St. Angela Merici 

Biographical information about St. Angela Merici

"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] 

Readings and Commentary:[3] 

Reading 1: Hebrews 10:11-18 

Every priest stands daily at his ministry,
offering frequently those same sacrifices
that can never take away sins.
But this one offered one sacrifice for sins,
and took his seat forever at the right hand of God;
now he waits until his enemies are made his footstool.
For by one offering he has made perfect forever
those who are being consecrated.
The Holy Spirit also testifies to us, for after saying:
This is the covenant I will establish with them
after those days, says the Lord:
“I will put my laws in their hearts,
and I will write them upon their minds,”
he also says:
Their sins and their evildoing
I will remember no more.
Where there is forgiveness of these, there is no longer offering for sin.

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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.

The LORD said to my Lord: “Sit at my right hand
till I make your enemies your footstool.”
R. You are a priest for ever, in the line of Melchizedek.

The scepter of your power the LORD will stretch forth from Zion:
“Rule in the midst of your enemies.”
R. You are a priest for ever, in the line of Melchizedek.

“Yours is princely power in the day of your birth, in holy splendor;
before the daystar, like the dew, I have begotten you.”
R. You are a priest for ever, in the line of Melchizedek.

The LORD has sworn, and he will not repent:
“You are a priest forever, according to the order of Melchizedek.”
R. You are a priest for ever, in the line of Melchizedek.

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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 archetype. 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 

On another occasion, Jesus began to teach by the sea.
A very large crowd gathered around him
so that he got into a boat on the sea and sat down.
And the whole crowd was beside the sea on land.
And he taught them at length in parables,
and in the course of his instruction he said to them,
“Hear this! A sower went out to sow.
And as he sowed, some seed fell on the path,
and the birds came and ate it up.
Other seed fell on rocky ground where it had little soil.
It sprang up at once because the soil was not deep.
And when the sun rose, it was scorched and it withered for lack of roots.
Some seed fell among thorns, and the thorns grew up and choked it
and it produced no grain.
And some seed fell on rich soil and produced fruit.
It came up and grew and yielded thirty, sixty, and a hundredfold.”
He added, “Whoever has ears to hear ought to hear.”

And when he was alone,
those present along with the Twelve
questioned him about the parables.
He answered them,
“The mystery of the Kingdom of God has been granted to you.
But to those outside everything comes in parables, so that
they may look and see but not perceive,
and hear and listen but not understand,
in order that they may not be converted and be forgiven.”
Jesus said to them, “Do you not understand this parable?
Then how will you understand any of the parables?
The sower sows the word.
These are the ones on the path where the word is sown.
As soon as they hear, Satan comes at once
and takes away the word sown in them.
And these are the ones sown on rocky ground who,
when they hear the word, receive it at once with joy.
But they have no roots; they last only for a time.
Then when tribulation or persecution comes because of the word,
they quickly fall away.
Those sown among thorns are another sort.
They are the people who hear the word,
but worldly anxiety, the lure of riches,
and the craving for other things intrude and choke the word,
and it bears no fruit.
But those sown on rich soil are the ones who hear the word and accept it
and bear fruit thirty and sixty and a hundredfold.”

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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 we will face.  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.

[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.