Solemnity of All Saints

Catechism Links [1]
 
CCC 61, 946-962, 1090, 1137-1139, 1370: The Church, a communion of saints
CCC 956, 2683: The intercession of the saints
CCC 828, 867, 1173, 2030, 2683-2684: The saints, examples of holiness
 
Additional Information about the Solemnity of All Saints

“Madonna and Child with Saints”
by Andrea Del Castagno, c. 1445

 
Readings for the Solemnity of All Saints [2]
 
Readings from the Jerusalem Bible [3]
 
Readings and Commentary: [4]
 
Reading 1: Revelation 7:2-4, 9-14
 
I, John, saw another angel come up from the East,
holding the seal of the living God.
He cried out in a loud voice to the four angels
who were given power to damage the land and the sea,
“Do not damage the land or the sea or the trees
until we put the seal on the foreheads of the servants of our God.”
I heard the number of those who had been marked with the seal,
one hundred and forty-four thousand marked
from every tribe of the children of Israel.
After this I had a vision of a great multitude,
which no one could count,
from every nation, race, people, and tongue.
They stood before the throne and before the Lamb,
wearing white robes and holding palm branches in their hands.
They cried out in a loud voice:
“Salvation comes from our God, who is seated on the throne,
and from the Lamb.”
All the angels stood around the throne
and around the elders and the four living creatures.
They prostrated themselves before the throne,
worshiped God, and exclaimed:
“Amen. Blessing and glory, wisdom and thanksgiving,
honor, power, and might
be to our God forever and ever. Amen.”
Then one of the elders spoke up and said to me,
“Who are these wearing white robes, and where did they come from?”
I said to him, “My lord, you are the one who knows.”
He said to me,
“These are the ones who have survived the time of great distress;
they have washed their robes
and made them white in the Blood of the Lamb.”
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Commentary on Rv 7:2-4, 9-14
 
St. John’s vision of the heavenly kingdom unfolds in this passage with an image of those who have gone from this life to the next, and now stand before the throne of God. “A seal is a mark of ownership and protection. Here the seal of God is related to the seals of the scroll, giving protection to the believing remnant of Israel, who will pass through the tribulation. This may refer to a grace of spiritual perseverance rather than a guarantee of physical survival. In the broader context of Revelation, there is a contrast between the seal of God stamped on the foreheads of the righteous and the mark of the beast inscribed on the brows of the wicked (Revelation 13:16). The former bears the divine name of God (Revelation 14:1; 22:4) while the latter bears the demonic name of the beast (CCC 1296). […] The entire scene parallels Ezekiel 9:1-7 where the messenger seals the foreheads of the righteous in Israel to protect them from the wrath of God poured out on Jerusalem. The seal was shaped like the Hebrew letter taw, which in ancient script looked like a cross (x or +).” [5]
 
Hebrew numerology provides the number, one hundred and forty-four thousand (from each of the tribes of Israel) representing a huge number (1,000 times 12 times 12), possibly a number of completeness, and follows that with uncounted saints from the Gentiles beginning with the martyrs (those who have washed their robes in the Blood of the Lamb). “The blood of the Lamb, who has been offered in sacrifice for all, has exercised its universal and most effective redemptive power in every corner of the earth, extending grace and salvation to that 'great multitude'. After undergoing the trials and being purified in the blood of Christ, they - the redeemed - are now safe in the Kingdom of God, whom they praise and bless for ever and ever" (Saint John Paul II, "Homily" 1 November 1981).
 
CCC: Rv 7:2-3 1296; Rv 7:9 775, 1138
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Responsorial Psalm: Psalm 24:1bc-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?
One 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 him,
that seeks the face of the God of Jacob.
R. 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?
One 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 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 24:1bc-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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Reading 2: 1 John 3:1-3
 
Beloved:
See what love the Father has bestowed on us
that we may be called the children of God.
Yet so we are.
The reason the world does not know us
is that it did not know him.
Beloved, we are God’s children now;
what we shall be has not yet been revealed.
We do know that when it is revealed we shall be like him,
for we shall see him as he is.
Everyone who has this hope based on him makes himself pure,
as he is pure.
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Commentary on 1 Jn 3:1-3
 
“The greatest sign of God's love is the gift of his Son (John 3:16) that has made Christians true children of God. This relationship is a present reality and also part of the life to come; true knowledge of God will ultimately be gained, and Christians prepare themselves now by virtuous lives in imitation of the Son.” [6] “The world” is the biblical term consistently used in reference to the non-Christian populations of that era. In modern terminology it would refer to secular society.
 
CCC: 1 Jn 3 2822; 1 Jn 3:1 1692; 1 Jn 3:2 163, 1023, 1161, 1720, 2519, 2772
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Gospel: Matthew 5:1-12a
 
When Jesus saw the crowds, he went up the mountain,
and after he had sat down, his disciples came to him.
He began to teach them, saying:
“Blessed are the poor in spirit,
for theirs is the Kingdom of heaven.
Blessed are they who mourn,
for they will be comforted.
Blessed are the meek,
for they will inherit the land.
Blessed are they who hunger and thirst for righteousness,
for they will be satisfied.
Blessed are the merciful,
for they will be shown mercy.
Blessed are the clean of heart,
for they will see God.
Blessed are the peacemakers,
for they will be called children of God.
Blessed are they who are persecuted for the sake of righteousness,
for theirs is the Kingdom of heaven.
Blessed are you when they insult you and persecute you
and utter every kind of evil against you falsely because of me.
Rejoice and be glad,
for your reward will be great in heaven.”
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Commentary on Mt 5:1-12a
 
This section of the Sermon on the Mount begins the first of five great discourses in St. Matthew’s Gospel. He begins using a formula common in the Wisdom literature of the Old Testament with “Blessed are the poor in spirit.”(Job 5:17; Proverbs 3:13; Sirach 25:8-9) This designation identifies those without material resources, completely dependent upon God. (This distinction is for the devout poor.) The discourse continues, blessing those who mourn, who are meek, who “hunger” for righteousness (to adopt the Lord’s law of love in their hearts), the merciful, the clean of heart (those who are reconciled to God), the peacemakers, the persecuted, and finally those who will be reviled because they profess faith in Christ.
 
The litany of praises for those to be blessed by the Lord has an overarching theme. It holds up the spiritual strength of complete dependence on God for life, health, and prosperity. St. Matthew captures the strength in that dependence, and God’s promise of salvation through the words of the Savior.
 
It is noteworthy that the word “blessed” [μακάριοι (makάrios) in Greek and beati in Latin] is translated “happy” in many Old Testament texts.  The idea of happiness or peace as a blessing from God is an important understanding about the intent of this discourse.

CCC: Mt 5:1 581; Mt 5:3-12 1716; Mt 5:3 544, 2546; Mt 5-7 2763; Mt 5-6 764; Mt 5:8 1720, 2518; Mt 5:9 2305, 2330; Mt 5:11-12 520
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Reflection:
 
This year, when many children will not celebrate the secular tradition of “Halloween” or “All hallows eve” out of fear of contagion (recall a few years ago, parents’ major concern was that the candy would have something malevolent, e.g. poison or a foreign object, hidden in it?), we pray for the intercession of those saints who have fostered hope, the gift of Christ, in their contemporaries.  We ask that, through their prayers, we might regain the hope promised by the Lord in his Beatitudes.  Was he not reminding all the people who listened to him that the love of God would be theirs if they did not lose hope and if they entrusted their fears to him?  And was he not speaking, not to just those few true saints that were present (Mary was certainly there as were his disciples all but one of whom were named saints), but to all of us?  Let us take the words of the Lord, recalled in St. Matthew’s chronicle, to heart and rejoice in the gift of hope, even as we work to instill caution within our families.
 
On this the Solemnity of All Saints we celebrate those who have listened to God’s word, heard his call, and faithfully followed him. We differentiate the saints, known and unknown, from those who we remember tomorrow on the Feast of All Souls because we do not know all those whom God has admitted to his heavenly court. Some of those whose lives we celebrate are in the list of saints. The exact number is not easy to find but it is thought to be over 8,000 (saints and blessed according to Saints.SPQN.Com) but a recent article from Catholic Exchange challenges that number. While one might think this is a huge number, consider that this list started two thousand years ago. If there are, as supposed over 8,000, that’s really only about four a year; roughly lottery statistics.
 
The Catechism of the Catholic Church (CCC) says the following:
 
By canonizing some of the faithful, i.e., by solemnly proclaiming that they practiced heroic virtue and lived in fidelity to God's grace, the Church recognizes the power of the Spirit of holiness within her and sustains the hope of believers by proposing the saints to them as models and intercessors. "The saints have always been the source and origin of renewal in the most difficult moments in the Church's history." Indeed, "holiness is the hidden source and infallible measure of her apostolic activity and missionary zeal." (CCC 828) [7]
 
The important fact about this celebration is that we remember all of the men and women who have demonstrated heroic virtue for the cause of the Holy Church. Their examples of faith and fidelity span almost every conceivable circumstance, era, and life-style. There is, within the ranks of those at the foot of the throne of God, a saint with whom every person on earth may identify and say – “That one is almost like me.” And that is the idea behind All Saints: to recall the various paths offered by God to the holy men and women who so faithfully served him on earth. We are given this day to reflect on our own lives and what they may yet become in the service of the Lord.
 
There is a reason that St. Matthew’s recollection of the beginning of the Sermon on the Mount is given to us on this feast day. The Lord invites all of us to participate in being called “blessed.” He calls and has called all peoples of all nations and ranks from the loftiest halls of power to the lowliest beggar in the street to follow him and serve his great plan. As Moses gave the Hebrews the Decalogue saying what we must not do, here our Savior gives us his nine commandments on what we should do.
 
Today we think about all those wondrous men and women who have gone before us in faith and provided Holy Mother Church with the great and small saints who have done the Lord’s will throughout the ages. We give them thanks for their examples, praise for their faithfulness, and ask for their prayers that we too might come into that heavenly presence and join them in their hymns of praise.
 
Pax
 
A history of Halloween
 
In other years: Monday of the Thirty-first Week in Ordinary Time
 

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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 is “Madonna and Child with Saints” by Andrea Del Castagno, c. 1445.
[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] Ignatius Catholic Study Bible, © 2010, Ignatius Press, San Francisco, CA. p. 501.
[6] NAB footnote on 1 Jn 3:1-3.
[7] English Translation of the Catechism of the Catholic Church, © 1994 United States Catholic Conference Inc., Libreria Editrice Vaticana, 828.

Thirty-first Sunday in Ordinary Time

Catechism Links [1]

CCC 2083: Commandments as a call for a response of love
CCC 2052, 2093-2094: The first commandment
CCC 1539-1547: Holy Orders in the economy of salvation
 

“Moses with the Ten Commandments”
by Philippe de Champaigne,1648

Readings for the Thirty-first Sunday in Ordinary Time [2]
 
Readings from the Jerusalem bible [3]
 
Readings and Commentary: [4]
 
Reading 1: Deuteronomy 6:2-6
 
Moses spoke to the people, saying:
"Fear the LORD, your God,
and keep, throughout the days of your lives,
all his statutes and commandments which I enjoin on you,
and thus have long life.
Hear then, Israel, and be careful to observe them,
that you may grow and prosper the more,
in keeping with the promise of the LORD, the God of your fathers,
to give you a land flowing with milk and honey.
 
"Hear, O Israel! The LORD is our God, the LORD alone!
Therefore, you shall love the LORD, your God,
with all your heart,
and with all your soul,
and with all your strength.
Take to heart these words which I enjoin on you today."
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Commentary on Dt 6:2-6
 
This passage is taken from Moses’ second address, introducing the “Law” to the people of God. Here he speaks of the covenantal responsibility the faithful have to keep the Law of God. The people are entering the land of Canaan, a fertile area (“a land flowing with milk and honey”), much different from the desert they have wandered. Moses points to this gift as God’s offering in return for their faithful adherence to the Law.
 
The selection continues with an iteration of the “Shema” (hear). It is prayer offered each day by religious Jews. It is basically an expansion of the First Commandment, exhorting the people to reject all other gods (in the historical context of the reading, this would apply especially to the Baal of Canaan). The clear intent is to place the love of God first in all things, making the need to offer all things to God foremost in all circumstances and endeavors.
 
 "When someone asks him, 'Which commandment in the Law is the greatest?' (Matthew 22:36) Jesus replies: 'You shall love the Lord your God with all your heart, and with all your soul, and with all your mind. This is the greatest and first commandment. And a second is like it: You shall love your neighbor as yourself. On these two commandments hang all the Law and the prophets.' (Matthew 22:37-40; cf. Deuteronomy 6:5; Leviticus 19:18) The Decalogue must be interpreted in light of this twofold yet single commandment of love, the fullness of the Law." (CCC 2055)
 
CCC: Dt 6:4-5 201, 459, 2093; Dt 6:4 228, 2083; Dt 6:5 368, 2055, 2133
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Responsorial Psalm:  Psalm 18:2-3, 3-4, 47, 51
 
R. (2) I love you, Lord, my strength.
 
I love you, O LORD, my strength,
O LORD, my rock, my fortress, my deliverer.
R. I love you, Lord, my strength.
 
My God, my rock of refuge,
my shield, the horn of my salvation, my stronghold!
Praised be the LORD, I exclaim,
and I am safe from my enemies.
R. I love you, Lord, my strength.
 
The LORD lives! And blessed be my rock!
Extolled be God my savior.
You who gave great victories to your king
and showed kindness to your anointed.
R. I love you, Lord, my strength.
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Commentary on Ps 18:2-3, 3-4, 47, 51
 
The first strophes of this selection announce that Psalm 18 is a song of thanksgiving and praise.  God is seen as a protector in battle, and a sure fortress against all foes.  David gives personal thanks in the final strophes for the victory God has given, and the kindness he shows to his faithful.
 
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Reading 2: Hebrews 7:23-28
 
Brothers and sisters:
The levitical priests were many
because they were prevented by death from remaining in office,
but Jesus, because he remains forever,
has a priesthood that does not pass away.
Therefore, he is always able to save those who approach God through him,
since he lives forever to make intercession for them.
 
It was fitting that we should have such a high priest:
holy, innocent, undefiled, separated from sinners,
higher than the heavens.
He has no need, as did the high priests,
to offer sacrifice day after day,
first for his own sins and then for those of the people;
he did that once for all when he offered himself.
For the law appoints men subject to weakness to be high priests,
but the word of the oath, which was taken after the law,
appoints a son,
who has been made perfect forever.
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Commentary on Heb 7:23-28
 
In this selection, the author continues to compare the priesthood of Christ to the Levitical priesthood. He launches into the third reason Christ’s priesthood supersedes the priesthood of the Levites. The Levitical priests, because they were mortal, died, and it was necessary to replace them so the people would continue to have intercessors, while Jesus, who is eternal, is eternally present. As we see in Romans 6:9-10: “We know that Christ, raised from the dead, dies no more; death no longer has power over him. As to his death, he died to sin once and for all; as to his life, he lives for God.” Jesus is the eternal intercessor.
 
The second part of this reading (v. 26-28) constitutes a hymn of praise to Christ the High Priest, summing up all that has gone before. When Jesus ascended his throne and assumed his High Priesthood, he made the one final sacrifice that frees all people from their sins, the sacrifice of atonement that never needs to be repeated. He sacrificed himself once and for all. In doing so God appointed his Only Begotten Son as Eternal High Priest, “perfect forever.”
 
CCC: Heb 7:24 1366, 1564; Heb 7:25-27 1364; Heb 7:25 519, 662, 2634, 2741; Heb 7:26 1544; Heb 7:27 1085, 1366, 1540
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Gospel: Mark 12:28b-34
 
One of the scribes came to Jesus and asked him,
"Which is the first of all the commandments?"
Jesus replied, "The first is this:
Hear, O Israel!
The Lord our God is Lord alone!
You shall love the Lord your God with all your heart,
with all your soul,
with all your mind,
and with all your strength.
The second is this:
You shall love your neighbor as yourself.
There is no other commandment greater than these."
The scribe said to him, "Well said, teacher.
You are right in saying,
'He is One and there is no other than he.'
And 'to love him with all your heart,
with all your understanding,
with all your strength,
and to love your neighbor as yourself'
is worth more than all burnt offerings and sacrifices."
And when Jesus saw that he answered with understanding,
he said to him,
"You are not far from the kingdom of God."
And no one dared to ask him any more questions.
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Commentary on Mk 12:28b-34
 
In the continuing dialogue with the Sadducees from the Gospel of St. Mark, we find the scribe is impressed with the way Jesus handled the challenge by the Sadducees (found in the previous verses). The Lord answers his question about the law with the Great Commandment, the opening of the Shema, the great Jewish prayer, and then he follows that statement with the commandment to love your neighbor as yourself (see also Leviticus 19:18). When the scholar clearly understands what Jesus is saying, the Lord tells him he is "not far from the Kingdom of God" (see also the commentary on Matthew 22:34ff).
 
CCC: Mk 12:28-34 575; Mk 12:29-31 129, 2196; Mk 12:29-30 202; Mk 12:29 228
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Reflection:
 
When I was just a child, I have to admit I was a real stinker.  If I wanted to do something fun, like having a practice fire drill and have my sisters jump out of a window into the snow as part of it, I’d first go to one parent (they had to be alone – never try this when they are together) and see if they would agree.  If the first parent did not, I’d figure out what the objection was and then go and ask the other one, making sure to avoid the area where I’d gotten objections from the first.  It was pretty effective, even though it did cause some rather heated discussions between my parents when one said yes and the other no.
 
I must say I think my parents caught on to my little ploy pretty quickly.  Whenever the family gets together one of the favorite stories my sisters like to tell is how I had them jump out of a window 8 feet into a snow drift, in their pajamas, with my practice fire drill.  Oh, and my parents never said “Go ask your father.” Or “Go ask your mother.”  That’s how I got the idea in the first place.
 
As we look at the Scripture passages that were proclaimed today we can see a similar kind of rivalry over authority.  In Deuteronomy, Moses is speaking to the Hebrew people expounding the First Commandment, saying:
 
“The LORD is our God, the LORD alone!
Therefore, you shall love the LORD, your God,
with all your heart,
and with all your soul,
and with all your strength.”
 
That important pronouncement later became the heart of a prayer said by religious Jews to this day known as the Shema (meaning hear).  It calls the faithful to put God absolutely first – all that is done in thought, word, and actions must derive from the love of God.
 
In the Gospel from St. Mark, we hear Jesus responding to a Jewish scholar, a scribe, using the same reference.  However, the Lord takes it further; he then goes on to quote another section of the Law from Leviticus 19:18 creating the Great Commandment.
 
We can see the tension between the Jewish tradition and its dedication to the rule of the Law and Prophets and the Christian realization that Jesus came as Messiah fulfilling God’s promise, clearly articulated in the Hebrews reading as the author contrasts the Levitical priesthood with our High Priest, Jesus Christ.  The priests that offered sacrifices at the temple for the Jewish people were mortal.  They died and successors needed to be appointed so there would be someone to intercede on behalf of the people, offering sacrifices of atonement to God.
 
Jesus, on the other hand is eternal, our Eternal High Priest. He offered only one sacrifice, and that sacrifice of himself upon the cross was for all mankind and for all ages.  That tension exists to this day.
 
Consider for a moment the Lord’s whole purpose in not only addressing the crowds to whom he was speaking, but his whole reason for coming into the world, the sacrifice he was making.  His sacrifice is expressed in the kenotic hymn from Paul’s Letter to the Philippians:
 
“Have among yourselves the same attitude that is also yours in Christ Jesus, Who, though he was in the form of God, did not regard equality with God something to be grasped. Rather, he emptied himself, taking the form of a slave, coming in human likeness; and found human in appearance, he humbled himself, becoming obedient to death, even death on a cross.” (Philippians 2:5-8)
 
Jesus came to us because, in spite of all of God’s messages and messengers to the Hebrew people, they did not understand the simple idea that without surrendering to the love of God, they were committing their souls to eternal torment – Hell. What Jesus was trying to offer them, with all his strength was the voice of love and the heaven that our first parents, Adam and Eve, rejected when they listened to the Evil One and, in doing so, caused the whole human race to fall into sin, forever banished from the intimacy of adoption by God, who is love.
 
With the mission of salvation in mind, because leading God’s favorite creation to the Kingdom of God is our salvation, we can see the frustration the Lord felt as these supposed leaders of the faith try to trick him into a violation of the law instead of asking him for the water of life which he so wanted to give them.
 
What parent would not be moved to tears of desperate frustration if they saw a child whom they loved obstinately chose a path that would lead to death, not life.
 
What we will say now is not going to be a “feel good” moment of the Good News.  I recently had the privilege of attending a seminar given by Msgr. Charles Pope from the Archdiocese of Washington D.C. who said, whether quoting or not: “Without the bad news, the Good News is no news.”  We must understand that those who reject Jesus, reject the Good News, are not just headed for purgatory; their immortal souls (we all have immortal souls) are headed for an eternity in darkness, bereft of all light and warmth, completely and utterly without God.”  Imagine an endless night without love.
 
We won’t go into the scientific proof for that immortal soul. However, Johns Hopkins has done a study of individuals who have been clinically dead and been resuscitated and discovered that 40% had experienced some form of what we term as near-death experiences. In those experiences those who were blind (from birth) saw, the deaf heard, the crippled walked.  We have an immortal soul.
 
Suddenly, with our belief in the promise of eternal life (or eternal death), evangelization, bringing the Good News of the Gospel to those who either have not heard it or have rejected it (been taught to reject it) has become urgent.  The Lord’s commandment to the Pharisees and Sadducees becomes critical.  It becomes our duty to reach out and do our best to bring those who have either fallen away or have never head of the God of love, personified in Christ Jesus, to bring them into the light, onto the path that leads to an eternity in the light and love of God. It does not matter if this outreach is through words or actions, but we are commanded.
 
May we all hear the words and heed the call, for the sake of all others whom we are likewise commanded to love.
 
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 is “Moses with the Ten Commandments” by Philippe de Champaigne,1648.
[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.

Saturday of the Thirtieth 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: #24. The Blessed Virgin Mary, Seat of Wisdom.)
 

“Madonna of Humility”
by Domenico Di Bartolo, 1433

Readings for Saturday of the Thirtieth Week in Ordinary Time [2]
 
Readings from the Jerusalem Bible [3]
 
Readings and Commentary: [4]
 
Reading 1: Romans 11:1-2a, 11-12, 25-29
 
Brothers and sisters:
I ask, then, has God rejected his people?
Of course not!
For I too am a child of Israel, a descendant of Abraham,
of the tribe of Benjamin.
God has not rejected his people whom he foreknew.
Do you not know what the Scripture says about Elijah,
how he pleads with God against Israel?
 
Hence I ask, did they stumble so as to fall?
Of course not!
But through their transgression
salvation has come to the Gentiles,
so as to make them jealous.
Now if their transgression is enrichment for the world,
and if their diminished number is enrichment for the Gentiles,
how much more their full number.
 
I do not want you to be unaware of this mystery, brothers and sisters,
so that you will not become wise in your own estimation:
a hardening has come upon Israel in part,
until the full number of the Gentiles comes in,
and thus all Israel will be saved, as it is written:
 
The deliverer will come out of Zion,
he will turn away godlessness from Jacob;
and this is my covenant with them
when I take away their sins.
 
In respect to the Gospel, they are enemies on your account;
but in respect to election,
they are beloved because of the patriarch.
For the gifts and the call of God are irrevocable.
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Commentary on Rom 11:1-2a, 11-12, 25-29
 
St. Paul asks his Jewish audience if God has rejected them. The answer: “Of course not!” He identifies himself as an Israelite and begins his ironic description of how God used the rejection of the Messiah as a reason to invite the Gentiles to participate in God's salvation. He goes on, in the passages omitted, to indicate that the Israel remains holy in the eyes of God, but the majority, which has rejected the Lord, paved the way for God’s plan to invite the world into that favored status.
 
The text he quotes is Isaiah 59:20-21 joined with Isaiah 27:9 providing a positive offering to the Jews, whom he had previously condemned (v.8 ff) for rejecting the Lord. The concluding verse makes it clear that, even though the Jewish people who rejected the Gospel of Christ are “enemies on your account,” their election as the chosen people is irrevocable – the offer of salvation is not withdrawn.
 
CCC: Rom 11:12 674; Rom 11:13-26 755; Rom 11:25 591, 674; Rom 11:26 674; Rom 11:28 60; Rom 11:29 839
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Responsorial Psalm: Psalm 94:12-13a, 14-15, 17-18
 
R. (14a) The Lord will not abandon his people.
 
Blessed the man whom you instruct, O LORD,
whom by your law you teach,
Giving him rest from evil days.
R. The Lord will not abandon his people.
 
For the LORD will not cast off his people,
nor abandon his inheritance;
But judgment shall again be with justice,
and all the upright of heart shall follow it.
R. The Lord will not abandon his people.
 
Were not the LORD my help,
my soul would soon dwell in the silent grave.
When I say, “My foot is slipping,”
your mercy, O LORD, sustains me.
R. The Lord will not abandon his people.
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Commentary on Ps 94:12-13a, 14-15, 17-18
 
Psalm 94 is an individual lament. The strophes used here reflect faith and confidence in God who will continue to support them in the face of their enemies. The singer calls those called to have faith in the Lord "Blessed." They will have God's help and support always; he will not abandon his adopted children.
 
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Gospel: Luke 14:1, 7-11
 
On a sabbath Jesus went to dine
at the home of one of the leading Pharisees,
and the people there were observing him carefully.
 
He told a parable to those who had been invited,
noticing how they were choosing the places of honor at the table.
“When you are invited by someone to a wedding banquet,
do not recline at table in the place of honor.
A more distinguished guest than you may have been invited by him,
and the host who invited both of you may approach you and say,
‘Give your place to this man,’
and then you would proceed with embarrassment
to take the lowest place.
Rather, when you are invited,
go and take the lowest place
so that when the host comes to you he may say,
‘My friend, move up to a higher position.’
Then you will enjoy the esteem of your companions at the table.
For everyone who exalts himself will be humbled,
but the one who humbles himself will be exalted.”
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Commentary on Lk 14:1, 7-11
 
This parable, found only in the Gospel of St. Luke, gives us Jesus teaching the need for humility. The Lord’s indirect criticism of those who seek the attention of the rich, and ignore the poor, sets the stage for the next passage and the parable of the great banquet. Jesus is giving some wisdom of his own. He first speaks of the charism of humility using the example of a feast (just like the one to which he was invited), saying that one should assume the lowly station and be invited up, rather than assuming the higher station and being dismissed.
 
CCC: Lk 14:1 575, 588
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Reflection:
 
The Gospel parable from St. Luke requires that we examine humility, our own virtue, with regards to pride and our desire to assimilate into the secular culture. True humility can only come if a person has faith in God! It will flow from the knowledge that God is omniscient, and always present in his triune nature, creator of all that is. How can personal pride stand when we know that not only did God create us and give us life in the flesh, but also gave up his only Son so that we could enjoy eternal life? Can a person who recognizes that they owe everything that they have and are to God be prideful, self-indulged, or self-absorbed?
 
Going even further, once we understand that the Savior of mankind walks with us daily, that through the Holy Spirit he is with us constantly, how can we take pride in what we do? If that activity serves God’s purpose, is it not God who should be praised? It is his strength and wisdom, poured out for us, that allows us to do what we do. And even further still, if we also know that God not only created and gave us life, but also created and gave life to all living creatures, how could we disrespect the dignity of another person or casually destroy God’s creation?
 
True and virtuous humility comes from faith in God (and should not be confused with self-deprecation or low self-esteem which would fly in the face of faith, since God’s created should rejoice in their adoption). That same faith demands that we also respect ourselves, the very personal gift God gave us. How can we think that we are anything but beautiful in the eyes of God? We are his favorite creation, and he loves us more than anyone can imagine. Who are we to think poorly of ourselves? In humility we must prize what we are, as God created us.
 
As the Lord tells the Pharisees in the Gospel: “For everyone who exalts himself will be humbled, but the one who humbles himself will be exalted.” In all humility we must respect others, not because they demand respect, but because they too are loved by God. It is the great paradox of faith that in humility we are glorified. Today we pray that our faith in the Father, his Only Son, and the Holy Spirit, inspire us with awe and wonder imparting to us true humility and grace.
 
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 “Madonna of Humility” by Domenico Di Bartolo, 1433.
[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.