Memorial of Saint Justin, Martyr

Proper for the Memorial of St. Justin 

Biographical information about St. Justin

“St. Justin, Martyr, Patron of the Destitute”
from an antique holy card, artist and date are unknown

 
Readings for Tuesday of the Ninth Week in Ordinary Time [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary:[3]
 
Reading 1: Tobit 2:9-14
 
On the night of Pentecost, after I had buried the dead,
I, Tobit, went into my courtyard
to sleep next to the courtyard wall.
My face was uncovered because of the heat.
I did not know there were birds perched on the wall above me,
till their warm droppings settled in my eyes, causing cataracts.
I went to see some doctors for a cure
but the more they anointed my eyes with various salves,
the worse the cataracts became,
until I could see no more.
For four years I was deprived of eyesight, and
all my kinsmen were grieved at my condition.
Ahiqar, however, took care of me for two years,
until he left for Elymais.
 
At that time, my wife Anna worked for hire
at weaving cloth, the kind of work women do.
When she sent back the goods to their owners, they would pay her.
Late in winter on the seventh of Dystrus,
she finished the cloth and sent it back to the owners.
They paid her the full salary
and also gave her a young goat for the table.
On entering my house the goat began to bleat.
 
I called to my wife and said: "Where did this goat come from?
Perhaps it was stolen! Give it back to its owners;
we have no right to eat stolen food!"
She said to me, "It was given to me as a bonus over and above my wages."
Yet I would not believe her,
and told her to give it back to its owners.
I became very angry with her over this.
So she retorted: "Where are your charitable deeds now?
Where are your virtuous acts?
See! Your true character is finally showing itself!"
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Commentary on Tb 2:9-14
 
This story from the Book of Tobit describes how the prophet became blind. The event would have been viewed as a punishment from God by members of the community. The once wealthy Tobit has come to a point where his wife works as a weaver. Tobit, in either his pride or his suspicion, tells his wife to give back a goat given to her as an additional payment. In her response, his wife provides the moral lesson of the story as she points out that charitable deeds and virtuous acts begin in the home.
 
"Tobit's situation parallels that of everyone who strives to be faithful. As St Paul says in 2 Corinthians 4:8-10, ‘We are afflicted in every way, but not crushed; perplexed, but not driven to despair; persecuted, but not forsaken; struck down, but not destroyed; always carrying in the body the death of Jesus, so that the life of Jesus may also be manifested in our bodies.’ The Vulgate version of the Bible includes after v. 10 some reflections on why Tobit should have had to suffer in this way: see the RSVCE note on p. 615." [4]
 
CCC: Tb 2:12-18 Vulg. 312
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Responsorial Psalm: Psalm 112:1-2, 7-8, 9
 
R. (see 7c) The heart of the just one is firm, trusting in the Lord.
or:
R. Alleluia.
 
Blessed the man who fears the LORD,
who greatly delights in his commands.
His posterity shall be mighty upon the earth;
the upright generation shall be blessed.
R. The heart of the just one is firm, trusting in the Lord.
or:
R. Alleluia.
 
An evil report he shall not fear;
his heart is firm, trusting in the LORD.
His heart is steadfast; he shall not fear
till he looks down upon his foes.
R. The heart of the just one is firm, trusting in the Lord.
or:
R. Alleluia.
 
Lavishly he gives to the poor;
his generosity shall endure forever;
his horn shall be exalted in glory.
R. The heart of the just one is firm, trusting in the Lord.
or:
R. Alleluia.
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Commentary on Ps 112:1-2, 7-8, 9
 
This hymn of praise and thanksgiving from Psalm 112 commends the people who are faithful to the Law of Moses.  The one who is blameless in the eyes of God does not fear from his community or others since the Lord is his protector.
 
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Gospel: Mark 12:13-17
 
Some Pharisees and Herodians were sent
to Jesus to ensnare him in his speech.
They came and said to him,
"Teacher, we know that you are a truthful man
and that you are not concerned with anyone's opinion.
You do not regard a person's status
but teach the way of God in accordance with the truth.
Is it lawful to pay the census tax to Caesar or not?
Should we pay or should we not pay?"
Knowing their hypocrisy he said to them,
"Why are you testing me?
Bring me a denarius to look at."
They brought one to him and he said to them,
 
"Whose image and inscription is this?"
They replied to him, "Caesar's."
So Jesus said to them,
"Repay to Caesar what belongs to Caesar
and to God what belongs to God."
They were utterly amazed at him.
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Commentary on Mk 12:13-17
 
In this account (similar to Matthew 22:15-22), the Pharisees and Herodians attempt to trap Jesus by asking if people should pay taxes to Caesar. If he agrees with the Herodians (who would want the tax to be paid) he would be trapped because he was authorizing tribute to one who claimed to be a god, violating Jewish Law. If he sided with the Pharisees against the Herodians, he would be in conflict with civil law and be taken before the Roman authorities.
 
“Whose image and inscription is this?” “Jesus inquires. For a moment the Master has become both art critic and archaeologist! He wants to teach these people, and all of us, how to see truly what is before us, how to make informed moral choices based on the solid evidence presented by the very nature of things rather than based on whim, prejudice, and wishful thinking.” [5]
 
Jesus saw the trap and avoided it, using the powerful argument for the separation of church and state by the famous statement: “Repay to Caesar what belongs to Caesar and to God what belongs to God.”
 
CCC: Mk 12:17 450
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Reflection:
 
Scripture today, in all three of the passages offered, points to the need for constant vigilance on our part to ensure that we are following God’s laws.  In the reading from Tobit, we find a truly applicable scenario.  Tobit has his sight taken from him in a rather disgusting fashion when birds defecate in his eyes while he is sleeping.  This, for a proud and once powerful man, must have been especially humiliating. 
 
Then, Tobit’s wife, who has been forced to work since he was deprived of his wealth in their exile to Nineveh, gets a bonus, a goat.  The prideful and condescending Tobit tells her to take it back, saying it must be stolen.  The domestic argument concludes as his wife dutifully reminds him that his acts of charity (he was certainly not charitable to her) and virtue (again his actions were not virtuous with her) should start at home.  With the exception of the type of bonus, and the source of his medical problem, this same kind of thing could have happened today.
 
In the psalm response, we hear exhortations about staying faithful to God’s Law, supporting the lesson from Tobit. Finally, in the Gospel, the Lord neatly avoids a trap laid by the Pharisees and Herodians.  They confront the Lord with the seemingly innocent question: “Is it lawful to pay the census tax to Caesar or not?”  This trap places him in a no-win situation. If he sides with the Herodians (who would want the tax to be paid) he would be violating Jewish Law because he was authorizing tribute to one who claimed to be a god. If he sided with the Pharisees who would be against paying the tax, he would violate civil law, and be taken before the Roman authorities. By pointing out that it was coin of the earthly kingdom being used to pay the tax, he avoids both camps.  He uses the law, both civil and Mosaic, to provide a reasonable solution.
 
Yes, today we are called to follow God’s Law at home and at work or school or in our social environment.  It should be constantly before us because by our scrupulous adherence to it we identify ourselves as Christian, further spreading the word through our actions.
 
Pax
 

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[1] The picture used is “St. Justin, Martyr, Patron of the Destitute” from an antique holy card, 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.
[4] The Navarre Bible: Chronicles-Maccabees, Scepter Publishers, Princeton, NJ, © 2003, p. 308.
[5] Fire of Mercy Heart of the Word Volume III, Erasmo Leiva-Merikakis, Ignatius Press, San Francisco, CA, © 2012 p. 546.

Feast of the Visitation of the Blessed Virgin Mary

Information about the Feast of the Visitation of the Blessed Virgin Mary [1]

“The Visitation”
by Tintoretto, 1588

Readings for the Feast of the Visitation of the Blessed Virgin Mary

Readings from the Jerusalem Bible [2]

Readings and Commentary:[3]

Reading 1: Zephaniah 3:14-18a

Shout for joy, O daughter Zion!
Sing joyfully, O Israel!
Be glad and exult with all your heart,
O daughter Jerusalem!
The LORD has removed the judgment against you,
he has turned away your enemies;
The King of Israel, the LORD, is in your midst,
you have no further misfortune to fear.
On that day, it shall be said to Jerusalem:
Fear not, O Zion, be not discouraged!
The LORD, your God, is in your midst,
a mighty savior;
He will rejoice over you with gladness,
and renew you in his love,
He will sing joyfully because of you,
as one sings at festivals.
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Commentary on Zep 3:14-18a

The Prophet Zephaniah begins this passage with an exaltation of praise to God. His invitation sounds in the present tense, but then he says: “On that day, it shall be said to Jerusalem,” which places the event, the rejoicing over the Lord God being in their midst, in the future. In effect, this is a prediction of events to come. Zephaniah also includes the effects of God’s presence as he continues: “a mighty savior; he will rejoice over you with gladness, and renew you in his love.”
 
We hear the expectation of the Messiah: “The King of Israel, the Lord, is in your midst.” In this case the effects of the Messiah on the people are the focus. The prophet proclaims a renewal of God's loving adoption and the joy felt by the Father at his favorite creation.
 
CCC: Zep 3:14 722, 2676; Zep 3:17a 2676; Zep 3:17b 2676
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Or: Romans 12:9-16

Brothers and sisters: Let love be sincere;
hate what is evil,
hold on to what is good;
love one another with mutual affection;
anticipate one another in showing honor.
Do not grow slack in zeal,
be fervent in spirit,
serve the Lord.
Rejoice in hope,
endure in affliction,
persevere in prayer.
Contribute to the needs of the holy ones,
exercise hospitality.
Bless those who persecute you,
bless and do not curse them.
Rejoice with those who rejoice,
weep with those who weep.
Have the same regard for one another,
do not be haughty but associate with the lowly;
do not be wise in your own estimation.
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Commentary on Rom 12:9-16

St. Paul gives a litany of instructions to those who wish to remain faithful to Christ’s teachings. He is speaking to a community that is one in faith in Christ. He tells the community that, in their union, the gifts of each must serve the needs of all, and these gifts need to be exercised. In this selection the evangelist gives a litany of exhortations to live the love of Christ, following his command to love one another sincerely, and to forgive those who persecute them.
 
CCC: Rom 12-15 1454, 1971; Rom 12:9-13 1971; Rom 12:11 2039; Rom 12:12 1820; Rom 12:14 1669, 2636
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Responsorial Psalm: Isaiah 12:2-3, 4bcd, 5-6

R. (6) Among you is the great and Holy One of Israel.

God indeed is my savior;
I am confident and unafraid.
My strength and my courage is the LORD,
and he has been my savior.
With joy you will draw water
at the fountain of salvation.
R. Among you is the great and Holy One of Israel.

Give thanks to the LORD, acclaim his name;
among the nations make known his deeds,
proclaim how exalted is his name.
R. Among you is the great and Holy One of Israel.

Sing praise to the LORD for his glorious achievement;
let this be known throughout all the earth.
Shout with exultation, O city of Zion,
for great in your midst
is the Holy One of Israel!
R. Among you is the great and Holy One of Israel.
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Commentary on Is 12:2-3, 4bcd, 5-6

This hymn of praise is a profession of faith: “My strength and my courage is the Lord, and he has been my savior.” It also does something interesting in that it challenges those who profess their faith in the Lord to proclaim it in the world: “among the nations make known his deeds, proclaim how exalted is his name.”
 
This canticle emphasizes the peace and confidence found in his servant, enjoying the salvation of God. He sings his praise to God and exhorts all of Israel to praise him as they see his constant presence among them in the blessings they receive.
 
CCC: Is 12:3 2561
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Gospel: Luke 1:39-56

Mary set out
and traveled to the hill country in haste
to a town of Judah,
where she entered the house of Zechariah
and greeted Elizabeth.
When Elizabeth heard Mary's greeting,
the infant leaped in her womb,
and Elizabeth, filled with the Holy Spirit,
cried out in a loud voice and said,
"Most blessed are you among women,
and blessed is the fruit of your womb.
And how does this happen to me,
that the mother of my Lord should come to me?
For at the moment the sound of your greeting reached my ears,
the infant in my womb leaped for joy.
Blessed are you who believed
that what was spoken to you by the Lord
would be fulfilled."
And Mary said:
"My soul proclaims the greatness of the Lord;
my spirit rejoices in God my Savior,
for he has looked with favor on his lowly servant.
From this day all generations will call me blessed:
the Almighty has done great things for me,
and holy is his Name.
He has mercy on those who fear him
in every generation.
He has shown the strength of his arm,
he has scattered the proud in their conceit.
He has cast down the mighty from their thrones,
and has lifted up the lowly.
He has filled the hungry with good things,
and the rich he has sent away empty.
He has come to the help of his servant Israel
for he has remembered his promise of mercy,
the promise he made to our fathers,
to Abraham and his children for ever."
Mary remained with her about three months
and then returned to her home.
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Commentary on Lk 1:39-56

The Gospel selection from St. Luke gives us the story of Mary’s journey from Nazareth, over the mountains to Hebron, south of Jerusalem, to visit her cousin St. Elizabeth, who was also with child. St. Elizabeth’s greeting gives us substance for the “Hail Mary,” and Mary’s response is the great Canticle of Mary, which exemplifies her faith and faithfulness appropriate for the Mother of Jesus, who is the Christ.
 
Mary’s meeting with Elizabeth follows the annunciation by Gabriel that she would carry the Son of God, which proclaims the coming of the Lord, and the faith of Mary before the nativity event. We note that Elizabeth is first to identify Jesus as Lord as she says: “how does this happen to me, that the mother of my Lord should come to me?” She not only professes the identity of the infant, but foreshadows Mary’s leadership standing, elevating the stature of her much younger cousin with reverence. Elizabeth continues her praise of Mary by establishing that her (Mary’s) faith had allowed her to accept even the incredible role God had offered her.
 
In response we hear Mary’s humility as she gives us the Magnificat: “My soul proclaims the greatness of the Lord; my spirit rejoices in God my savior.” This opening phrase establishes that the Blessed Mother gives herself to God eternally (her eternal self or soul) and completely (the very core of her being or spirit). What follows in her great song is an abject expression of faith in the Father’s omnipotence, and her own humility and awe in the face of his request of her to carry God’s only Son.
 
CCC: Lk 1:41 523, 717, 2676; Lk 1:43 448, 495, 2677; Lk 1:45 148, 2676; Lk 1:46-55 722, 2619, 2675; Lk 1:46-49 2097; Lk 1:48 148, 971, 2676, 2676; Lk 1:49 273, 2599, 2807, 2827; Lk 1:50 2465; Lk 1:54-55 706; Lk 1:55 422
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Reflection:

As sometimes happens when we reflect upon the Visitation, we consider the event in broad or general terms. Mary, the vessel of Jesus, visits St. Elizabeth, the vessel of St. John the Baptist. The mothers greet each other, but only after the Lord and St. John have already communed in spirit: St. John “leaped for joy” in the presence of the Lord, communicating his own exultation to his mother.

We see the reaction in St. Elizabeth when she greets Mary, already knowing the identity of the child her cousin carries. St. Elizabeth clearly recognizes the holiness of Mary. This is remarkable when we consider that St. Elizabeth is far older than her young cousin. We were told that she was barren: “And behold, Elizabeth, your relative, has also conceived  a son in her old age, and this is the sixth month for her who was called barren,” (Luke 1:36) when Mary received the news of her own conception from the Archangel Gabriel. Yet, her cousin not only defers to her, but offers her worshipful praise: “Most blessed are you among women, and blessed is the fruit of your womb.”

This meeting, as we look back upon it, is much more than an encounter between faith-filled women; rather it is the Messiah, the Only Begotten Son of God, being introduced to the world represented by St. John the Baptist, and secondarily to his mother St. Elizabeth. It is for this reason we celebrate this event in solemn worship. It is, in essence, our first meeting with the Incarnation.

Our joy in this meeting is echoed by St. Elizabeth who gives us the words of the Hail Mary in her salutation. It is a reminder, not only of the Blessed Virgin’s own faith in God and acceptance of his will, but our own need to thank St. Mary for her obedience, St. Elizabeth for her understanding, and St. John for his recognition of this wondrous event.

Today we pray that our faith may be as perceptive as St. Elizabeth’s in recognizing Christ in our brothers and sisters, and that St. Mary’s unwavering obedience to God might give us courage to obey him as well.

Pax

In other years on this date: Monday of the Ninth Week in Ordinary Time

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[1] The image used today is “The Visitation” by Tintoretto, 1588.
[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.

The Solemnity of the Most Holy Trinity

Catechism Links [1]

CCC 202, 232-260, 684, 732: The mystery of the Trinity
CCC 249, 813, 950, 1077-1109, 2845: The Trinity in the Church and her liturgy
CCC 2655, 2664-2672: The Trinity and prayer
CCC 2205: The family as an image of the Trinity

Holy Trinity (Pala della Convertite)
by Sandro Botticelli 1491-93

Readings for the Solemnity of the Most Holy Trinity [2]
 
Readings from the Jerusalem Bible[3]
 
Readings and Commentary:[4]
 
Reading 1: Deuteronomy 4:32-34, 39-40
 
Moses said to the people:
"Ask now of the days of old, before your time,
ever since God created man upon the earth;
ask from one end of the sky to the other:
Did anything so great ever happen before?
Was it ever heard of?
Did a people ever hear the voice of God
speaking from the midst of fire, as you did, and live?
Or did any god venture to go and take a nation for himself
from the midst of another nation,
by testings, by signs and wonders, by war,
with strong hand and outstretched arm, and by great terrors,
all of which the LORD, your God,
did for you in Egypt before your very eyes?
This is why you must now know,
and fix in your heart, that the LORD is God
in the heavens above and on earth below,
and that there is no other.
You must keep his statutes and commandments that I enjoin on you today,
that you and your children after you may prosper,
and that you may have long life on the land
which the LORD, your God, is giving you forever."
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Commentary on Dt 4:32-34, 39-40
 
In this selection, his first discourse, Moses begins to describe the unique participation of the Hebrew people in God’s salvific plan. Moses presents a homily on the election of Israel. He explains how God has shown his omnipotence through the salvific acts and signs the people have seen (e.g. plagues in Egypt, saving miracles that facilitated the exodus). This section acts as a prologue to the introduction to the Law.
 
“The end of this first discourse carries an important theological message: the profound notion of one God (monotheism); the election of Israel as God's specific people; his special and kindly providence towards this people; the might of God, as manifested in the prodigious works he does in favor of the chosen people; and the consequence of all this--Israel's duty to be faithful to the one and only God, keeping his commandments and offering due cult only to him; by so doing, Israel will continue to enjoy his protection.
 
“Reading this and other passages in the sacred books shows the efforts the inspired writers made to update the teaching of religious traditions and apply it to the situation and needs of Israelites in later periods; this is perhaps the reason for the frequent calls to fidelity to the Covenant. 'In the course of its history, Israel was able to discover that God had only one reason to reveal himself to them, a single motive for choosing them from among alt peoples as his special possession: his sheer gratuitous love (cf. Deuteronomy 4:37; 7:8; 10:15). And thanks to the prophets Israel understood that it was again out of love that God never stopped saving them (cf. Isaiah 43:1-7) and pardoning their unfaithfulness and sins (cf. Hosea 2)' ('Catechism of the Catholic Church.' 218).”[5]
 
CCC: Dt 4:37 218
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Responsorial Psalm: Psalm 33:4-5, 6, 9, 18-19, 20, 22
 
R. (12b) Blessed the people the Lord has chosen to be his own.
 
Upright is the word of the LORD,
and all his works are trustworthy.
He loves justice and right;
of the kindness of the Lord the earth is full.
R. Blessed the people the Lord has chosen to be his own.
 
By the word of the LORD the heavens were made;
by the breath of his mouth all their host.
For he spoke, and it was made;
he commanded, and it stood forth.
R. Blessed the people the Lord has chosen to be his own.
 
See, the eyes of the LORD are upon those who fear him,
upon those who hope for his kindness,
To deliver them from death
and preserve them in spite of famine.
R. Blessed the people the Lord has chosen to be his own.
 
Our soul waits for the LORD,
who is our help and our shield.
May your kindness, O LORD, be upon us
who have put our hope in you.
R. Blessed the people the Lord has chosen to be his own.
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Commentary on Ps 33:4-5, 6, 9, 18-19, 20, 22
 
Psalm 33 is a song of praise and thanksgiving. In this selection the emphasis is on faithfulness to God who has saving power combined with hope, a central component of faith in God.
 
CCC: Ps 33:6 292, 703
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Reading II: Romans 8:14-17
 
Brothers and sisters:
For those who are led by the Spirit of God are sons of God.
For you did not receive a spirit of slavery to fall back into fear,
but you received a Spirit of adoption,
through whom we cry, "Abba, Father!"
The Spirit himself bears witness with our spirit
that we are children of God,
and if children, then heirs,
heirs of God and joint heirs with Christ,
if only we suffer with him
so that we may also be glorified with him.
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Commentary on Rom 8:14-17
 
St. Paul continues his discourse about the importance of making life in the spirit a priority as opposed to the life of the “un-spiritual.” He reminds his Christian audience that when they became Christians they were not made slaves but adopted children of God. They are able, he tells them, to call God “Abba,” the familial term used by Jesus. He emphasizes that they are coheirs with Christ whose sufferings and glory they share.
 
"Paul reflects on the sonship of believers in Christ.  Though Christ is the eternal Son of God by nature, we share in his life and become adopted sons of God by grace.  This takes effect through the Spirit, who is poured into our hearts (Romans 5:5) and shows us the way to the Father (8:15) (CCC 1996)." [6]
 
CCC: Rom 8:14-17 1996; Rom 8:14 259, 693, 1831, 2543; Rom 8:15 257, 693, 1303, 1972, 2777; Rom 8:16 2639; Rom 8:17 1265, 1460, 1831
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Gospel: Matthew 28:16-20
 
The eleven disciples went to Galilee,
to the mountain to which Jesus had ordered them.
When they all saw him, they worshiped, but they doubted.
Then Jesus approached and said to them,
"All power in heaven and on earth has been given to me.
Go, therefore, and make disciples of all nations,
baptizing them in the name of the Father,
and of the Son, and of the Holy Spirit,
teaching them to observe all that I have commanded you.
And behold, I am with you always, until the end of the age."
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Commentary on Mt 28:16-20
 
This passage from the Gospel of St. Matthew presents “The Commissioning” monologue that concludes this Gospel. The doubting disciples are reassured that all the Lord had predicted, and all the prophets had foretold, had come to pass, and the Lord had now assumed his place with the Father.
 
“This moment of encounter on the mountain is fraught with tense solemnity that cuts deep into the flesh of the apostles’ faith. Yes, they have responded to the summons that both the angel and Jesus himself sent them through the women. And yes, despite their misgivings, they have faithfully come to the precise place of their appointment with Jesus on this mountain. Nevertheless, it is all too evident that the apostles are not as unequivocally filled with joy as the two Marys were. The text tellingly makes no mention of the rejoicing by the disciples in its description of their reaction on encountering their risen Lord.  Instead we read: ‘When they saw him they worshiped him; but some doubted.’ There are different ways of interpreting this mixed response. I, for my part, read it as signifying a total shift of theological focus on the part of the evangelist as he portrays the meeting that is the climax of his whole Gospel.” [7]
 
The Lord then sends them out to continue his earthly mission. His command to them is an important one: “Go, therefore, and make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit, teaching them to observe all that I have commanded you.” In this statement, we receive the proper “form” and institution of the Sacrament of Baptism and the command to bring all nations to follow the Lord. The critically important emphasis here is: "make disciples," which goes beyond the sacramental act of baptism, the imparting of the Holy Spirit, to converting the hearts of those so washed. Finally, he reassures them that he will be with them always.
 
CCC: Mt 28:16-20 857, 1444; Mt 28:16-17 645; Mt 28:17 644; Mt 28:18-20 1120; Mt 28:19-20 2, 767, 849, 1223, 1257, 1276
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Reflection:

The celebration of Trinity Sunday always invites the homilist to preach heresy. This was driven home to me over twenty-five years ago. An instructor of Christology asked the class at the beginning of a session on the Holy Trinity that each student stand and provide a definition of the Holy Trinity to the rest of the class. One by one each student stood and did their level best to provide a scrupulous answer and at the end of each attempt the instructor would say “You’re a heretic. Sit down.”

You may be waiting for me to say that when my turn came, I brilliantly answered, “It’s a mystery.” But that was not an option. I too was called “heretic” and asked to take a seat. The point Father Phil was making was really a great warning for us. When we try to define God’s reality using human language we fail to appreciate that aspect of the Trinity, which is God, that lies beyond human understanding.

The theological understanding itself was not easily established in the early Church. Many of the Church Fathers, including St. Augustine of Hippo, St. Gregory of Nyssa, and St. Hilary, wrote and struggled with detractors of this theological truth.

Many of you who know me know that I enjoy humor and my bad jokes are something of a legend. While doing research for this solemn feast I came across the following for which I must give credit to Fr. Munachi Ezeogu, to illustrate the point I am trying to make (which I have been told is also incorrect and likely heretical as well as gently blasphemous as it makes fun of our attempt to put a deep mystery into words).

“Jesus said, who do men say that I am?

And his disciples answered and said, “Some say you are John the Baptist returned from the dead; others say Elias, or other of the old prophets.”

And Jesus answered and said, “But who do you say that I am?”

Peter answered and said, "Thou art the Logos, existing in the Father as his rationality and then, by an act of his will, being generated, in consideration of the various functions by which God is related to his creation, but only on the fact that Scripture speaks of a Father, and a Son, and a Holy Spirit, each member of the Trinity being coequal with every other member, and each acting inseparably with and interpenetrating every other member, with only an economic subordination within God, but causing no division which would make the substance no longer simple."

And Jesus answering, said, "What?"

This of course brings us quickly to understand that it is not necessary for us, in our lives on earth, to struggle to understand the theological reality which is God. Rather it is important for us to recognize what our faith in God calls us to.

It is this call that is echoed by Moses in Deuteronomy, by St. Paul to the Romans, and by Jesus himself as he takes his final leave from his disciples in the Gospel of St. Matthew. The fundamental importance of our faith in the triune God is that we are called to action based upon our faith. Nowhere in Sacred Scripture does God say to us “Simply believing in him is enough; it does not matter how we treat one another or use the gifts he has given us." Rather the gift of faith obligates us past, present and future to follow his commands, to love one another and to impart the faith we have been given to others.

What should we minimally understand about the Trinity? We bless ourselves in the name of the Father and of the Son, and of the Holy Spirit.

-God the Father called us before time and created us. He established his covenants with Noah, Abraham and Moses each attempting to show his creation his love and how they were to love him.

-That the Son came to establish a final and eternal covenant; bringing his perfect revelation of the Father and defeating death that entered the world through Adam and Eve.

-That he left the third Person of the Trinity, the Holy Spirit as our advocate and guide.

All this we believe and have as a central belief. This belief must color our every action and bring us ultimately to the heavenly kingdom and the promise of the Trinity who is the only true and living God.

Pax

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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 Holy Trinity (Pala della Convertite) by Sandro Botticelli 1491-93.
[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] The Navarre Bible: “Pentateuch,” Scepter Publishers, Princeton, NJ, © 2003, p. 682.
[6] Ignatius Catholic Study Bible, © 2010, Ignatius Press, San Francisco, CA. p. 267.
[7] Fire of Mercy Heart of the Word Volume IV, Erasmo Leiva-Merikakis, Ignatius Press, San Francisco, CA, © 2021 pp. 642-43.

Saturday of the Eighth Week in Ordinary Time

(Optional Memorial for Saint Paul VI, Pope)

Proper for the Memorial of St. Paul VI
Biographical information about St. Paul VI
 
(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: # 24.The Blessed Virgin Mary, Seat of Wisdom )

“The Chief Priests Asking Jesus On What Authority He Acts”
by James Tissot, 1886-96

Readings for Saturday of the Eighth Week in Ordinary Time [2]
 
Readings from the Jerusalem Bible [3]
 
Readings and Commentary: [4]
 
Reading 1: Sirach 51:12 cd-20
 
I thank the Lord and I praise him;
I bless the name of the Lord.
When I was young and innocent,
I sought wisdom openly in my prayer
I prayed for her before the temple,
and I will seek her until the end,
and she flourished as a grape soon ripe.
My heart delighted in her,
My feet kept to the level path
because from earliest youth I was familiar with her.
In the short time I paid heed,
I met with great instruction.
Since in this way I have profited,
I will give my teacher grateful praise.
I became resolutely devoted to her—
the good I persistently strove for.
My soul was tormented in seeking her,
My hand opened her gate
and I came to know her secrets.
I directed my soul to her,
and in cleanness I attained to her.
-------------------------------------------
Commentary on Sir 51:12 cd-20
 
This passage from the epilogue of Sirach is an acrostic poem (each line beginning with the next successive letter of the Hebrew alphabet) urging young men to search for the wisdom of God. The author first praises God and blesses his name.  He then recounts that since his earliest time he sought wisdom through the Law.  This wisdom guided him and matured in him.  It gave him peace and made his road smooth.  It is for this reason he lifts his prayer of praise, because after diligent effort he discovered the peace and wisdom he sought.
 
-------------------------------------------
Responsorial Psalm: Psalm 19:8, 9, 10, 11
 
R. (9ab) The precepts of the Lord give joy to the heart.
 
The law of the Lord is perfect,
refreshing the soul.
The decree of the Lord is trustworthy,
giving wisdom to the simple.
R. The precepts of the Lord give joy to the heart.
 
The precepts of the Lord are right,
rejoicing the heart.
The command of the Lord is clear,
enlightening the eye.
R. The precepts of the Lord give joy to the heart.
 
The fear of the Lord is pure,
enduring forever;
The ordinances of the Lord are true,
all of them just.
R. The precepts of the Lord give joy to the heart.
 
They are more precious than gold,
than a heap of purest gold;
Sweeter also than syrup
or honey from the comb.
R. The precepts of the Lord give joy to the heart.
-------------------------------------------
Commentary on Ps 19:8, 9, 10, 11
 
Psalm 19 is a hymn of praise. In this passage we give praise to God’s gift of the Law which guides us in our daily lives. The hymn also extols the virtue of obedience and steadfastness to the Law and its precepts. The passage also reflects the idea that following God’s statutes leads to peace and prosperity.
 
-------------------------------------------
Gospel: Mark 11:27-33
 
Jesus and his disciples returned once more to Jerusalem.
As he was walking in the temple area,
the chief priests, the scribes, and the elders
approached him and said to him,
“By what authority are you doing these things?
Or who gave you this authority to do them?”
Jesus said to them, “I shall ask you one question.
Answer me, and I will tell you by what authority I do these things.
Was John’s baptism of heavenly or of human origin? Answer me.”
They discussed this among themselves and said,
“If we say, ‘Of heavenly origin,’ he will say,
‘Then why did you not believe him?’
But shall we say, ‘Of human origin’?”–
they feared the crowd,
for they all thought John really was a prophet.
So they said to Jesus in reply, “We do not know.”
Then Jesus said to them,
“Neither shall I tell you by what authority I do these things.”
-------------------------------------------
Commentary on Mk 11:27-33
 
This section of St. Mark’s Gospel begins a series of five “pronouncement stories.” This first story deals with a challenge to Jesus’ authority as Messiah and teacher. The chief priests (including Caiaphas, who was chief priest at that time) challenge the Lord, seeking to dissuade the people of his authenticity as teacher, and making it clear that they, the priestly aristocracy, have not supported his triumphant entry into Jerusalem.
 
Jesus responds to them by using John the Baptist, a popular figure and considered to be a prophet by the people, to deflect their challenge. We hear, in their internal dialogue, the difficult options they see. If they say that St. John was sent by God, they would be forced to accept his proclamation, including his pronouncement that Jesus was the Son of God, the Messiah. If they rejected John, they would be attacked by the crowd.
 
The group of Hebrew leaders could find only one solution. They confessed they did not know if John’s baptism was holy or not. This ambiguous response allows the Lord to let the implication of his own holiness remain unchallenged.
 
-------------------------------------------
Reflection:
 
There were once two brothers, Peter and Alex, who had very different views on life.  Peter thought that God owed him happiness and the other, Alex, felt he owed God his service.  Peter went out to beat the system.  He took whatever he could and played fast and hard with the rules.  Because he was smart and cunning he became wealthy in worldly goods.  However, he was never at rest, he was always expecting that one of his schemes would catch up with him or someone he had dealt falsely with would come looking for him.  By secular standards he was viewed as a success.
 
His younger brother, Alex, always showed compassion and gave freely to those who needed his help.  He had many friends who, in turn, came to him in his need.  He always seemed happy even though he did not have much in the way of material wealth.
 
One afternoon, the two brothers happened to be together.  This rarely happened because Peter was always busy with his next scheme.  He was bragging to Alex about his huge summer house and the new yacht he had just purchased and why didn’t Alex come to work for him because there was lots of money to be made and the unsuspecting were everywhere.
 
Peter was surprised when Alex looked at him with a slow, sad smile and told him he was happy with his life.  Peter could not understand.  Sure there was a lot of pressure doing what he did.  The hours were long and he had to be careful when he went out, but he had it all.  Stupid kid, he never was very bright.
 
Two years later Peter was killed in a traffic accident.  He had started drinking.  It was the pressure you see, and he had run off the road while drunk, in a very expensive car, hitting a very old tree and was killed instantly.  Alex mourned him at the funeral service performed at the funeral home.  Actually, the size of the crowd startled the funeral director.  Peter did not have many friends, yet a large number of his brother’s friends came in support of Alex.  Alex, in his short eulogy said it was a shame his brother never found happiness and never understood he was looking for it in the wrong places. You see, Alex knew that what the heart desires most, peace and happiness comes only from the freedom of service to God and in the peace following his Son.
 
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 “The Chief Priests Asking Jesus On What Authority He Acts” by James Tissot, 1886-96
[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.

Friday of the Eighth Week in Ordinary Time

“Expulsion of the Moneychangers from the Temple”
by Luca Giordano, c. 1675

Readings for Eighth Week in Ordinary Time [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary:[3]
 
Reading 1: Sirach 44:1, 9-13
 
Now will I praise those godly men,
our ancestors, each in his own time.
But of others there is no memory,
for when they ceased, they ceased.
And they are as though they had not lived,
they and their children after them.
Yet these also were godly men
whose virtues have not been forgotten;
Their wealth remains in their families,
their heritage with their descendants;
Through God’s covenant with them their family endures,
their posterity, for their sake.
 
And for all time their progeny will endure,
their glory will never be blotted out.
-------------------------------------------
Commentary on Sir 44:1, 9-13
 
In this passage we hear the author extol the virtue of the great people of faith who have gone before – prophets and patriarchs.  He also speaks of those “forgotten” faithful who because they kept their covenant with God, have passed on that heritage and faith to endless generations.
 
“As in the previous section God's wisdom shone forth in the works of nature, so in these chapters (Sirach 44-50) it is also revealed through the history of God's people as seen in the lives of their patriarchs, prophets, priests and rulers. The example of these great men, whose virtues are here recalled, constitutes a high point of the author's teaching and illustrates his belief in the canonical Scriptures.” [4]
 
-------------------------------------------
Responsorial Psalm: Psalm 149:1b-2, 3-4, 5-6a and 9b
 
R. (see 4a) The Lord takes delight in his people.
or:
R. Alleluia.
 
Sing to the LORD a new song
of praise in the assembly of the faithful.
Let Israel be glad in their maker,
let the children of Zion rejoice in their king.
R. The Lord takes delight in his people.
or:
R. Alleluia.
 
Let them praise his name in the festive dance,
let them sing praise to him with timbrel and harp.
For the LORD loves his people,
and he adorns the lowly with victory.
R. The Lord takes delight in his people.
or:
R. Alleluia.
 
Let the faithful exult in glory;
let them sing for joy upon their couches;
Let the high praises of God be in their throats.
This is the glory of all his faithful. Alleluia.
R. The Lord takes delight in his people.
or:
R. Alleluia.
-------------------------------------------
Commentary on Ps 149:1b-2, 3-4, 5-6a and 9b
 
Psalm 149 is a communal song of praise, rejoicing in God’s kingship and inviting the faithful to celebrate his saving works. We rejoice because God brings victory to the lowly and hope to the oppressed. The psalmist calls to the faithful to give praise in the assembly of the people – to give witness to their faith publicly – communally; as God’s chosen ones.
 
-------------------------------------------
Gospel: Mark 11:11-26
 
Jesus entered Jerusalem and went into the temple area.
He looked around at everything and, since it was already late,
went out to Bethany with the Twelve.
 
The next day as they were leaving Bethany he was hungry.
Seeing from a distance a fig tree in leaf,
he went over to see if he could find anything on it.
When he reached it he found nothing but leaves;
it was not the time for figs.
And he said to it in reply, “May no one ever eat of your fruit again!”
And his disciples heard it.
 
They came to Jerusalem,
and on entering the temple area
he began to drive out those selling and buying there.
He overturned the tables of the money changers
and the seats of those who were selling doves.
He did not permit anyone to carry anything through the temple area.
Then he taught them saying, “Is it not written:
 
My house shall be called a house of prayer for all peoples?
But you have made it a den of thieves.”
 
The chief priests and the scribes came to hear of it
and were seeking a way to put him to death,
yet they feared him
because the whole crowd was astonished at his teaching.
When evening came, they went out of the city.
 
Early in the morning, as they were walking along,
they saw the fig tree withered to its roots.
Peter remembered and said to him, “Rabbi, look!
The fig tree that you cursed has withered.”
 
Jesus said to them in reply, “Have faith in God.
Amen, I say to you, whoever says to this mountain,
‘Be lifted up and thrown into the sea,’
and does not doubt in his heart
but believes that what he says will happen,
it shall be done for him.
Therefore I tell you, all that you ask for in prayer,
believe that you will receive it and it shall be yours.
When you stand to pray,
forgive anyone against whom you have a grievance,
so that your heavenly Father may in turn
forgive you your transgressions.”
-------------------------------------------
Commentary on Mk 11:11-26
 
This Gospel passage has three intertwined elements. First, we hear Jesus uncharacteristically “curse” the fig tree for its lack of fruit. The common thought about this incident is that it is a metaphor for the Jewish lack of faith, and acceptance of Scriptures fulfilled in Christ.
 
The second element is the story of Jesus and the money changers. The Lord drives out the merchants who had set up their tables in the outermost courtyard of the temple called the Court of Gentiles. The sacrifices for sale could only be purchased with money from Tyre; all other currency had to be exchanged at these tables.
 
Finally, we come to the last part of the Gospel as Jesus instructs the disciples about prayer. The selection concludes, much like the Lord’s Prayer, with the request for forgiveness. [Note: verse 26 is omitted because it is not found in the best source documents: "But if you do not forgive, neither will your heavenly Father forgive your transgressions."]
 
CCC: Mk 11:24 2610; Mk11:25 2841
-------------------------------------------
Reflection:
 
The story of Jesus cursing the fig tree provides us with some shock value. It is so out of character that the Lord of love would do anything like cursing a tree (or for that matter disrupting the money changers in the temple). In this case we can almost miss the real point being made by these short vignettes.
 
In the case of the fig tree, Jesus is demonstrating the power of faith. Note when the disciples see the results of the curse he laid upon the tree and call it to his attention he makes the profound response “Have faith in God. Amen, I say to you, whoever says to this mountain, ‘Be lifted up and thrown into the sea,’ and does not doubt in his heart but believes that what he says will happen, it shall be done for him.”
 
“St. Bede reflects in his commentary on this passage, tells us that the miracle has an allegorical purpose: Jesus had come among His own people, the Jews, hungry to find fruit of holiness and good works, but all He found were external practices--leaves without fruit. Similarly, when He enters the temple, He upbraids those present for turning the temple of God, which is a house of prayer (prayer is the fruit of piety), into a place of commerce (mere leaves). "So you", St. Bede concludes, "if you do not want to be condemned by Christ, should guard against being a barren tree, by offering to Jesus, who made Himself poor, the fruit of piety which He expects of you" ("In Marci Evangelium Expositio, in loc.").” [5]
 
It is that incredible faith, the faith of Bartimaeus the blind man whose sight was restored, that the Lord asks us to have. It is so difficult for us to accept that the use of this gift can have such an amazing effect on our lives. But there it is; we are promised that if we do not let doubt enter in, our faith in the Christ will allow almost anything to be possible.
 
Today as we recall the shock value of the cursed fig tree, let us pray in our hearts for the faith the Lord asks us to have. We have been assured, if we can approach that level of trust in God, all things are possible.
 
Pax

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[1] The picture is “Expulsion of the Moneychangers from the Temple” by Luca Giordano, c. 1675.
[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 Sirach 44:1.
[5] The Navarre Bible, “Gospels and Acts,” Scepter Publishers, Princeton, NJ, © 2002, p. 286.