Fourteenth Sunday in Ordinary Time

Catechism Links [1]

CCC 541-546: The Kingdom of God is at hand
CCC 787, 858-859: The Apostles, united to the mission of Christ
CCC 2122: “The laborer deserves his food”
CCC 2816-2821: “Your kingdom come”
CCC 555, 1816, 2015: The Cross as the way to follow Christ

“The Seventy Disciples are Sent out Two by Two”
by James Tissot, 1886-96

 
Readingsfor the Fourteenth Sunday in Ordinary Time [2]
 
Readingsfrom the Jerusalem Bible [3]
 
Readings and Commentary: [4]
 
Reading 1: Isaiah 66:10-14c
 
Thus says the Lord:
Rejoice with Jerusalem and be glad because of her,
all you who love her;
exult, exult with her,
all you who were mourning over her!
Oh, that you may suck fully
of the milk of her comfort,
that you may nurse with delight
at her abundant breasts!
For thus says the Lord:
Lo, I will spread prosperity over Jerusalem like a river,
and the wealth of the nations like an overflowing torrent.
As nurslings, you shall be carried in her arms,
and fondled in her lap;
as a mother comforts her child,
so will I comfort you;
in Jerusalem you shall find your comfort.
 
When you see this, your heart shall rejoice
and your bodies flourish like the grass;
the LORD’s power shall be known to his servants.
-------------------------------------------
Commentary on Is 66:10-14c
 
In this selection from what is known as Deutero-Isaiah (written after the Israelites returned following the Babylonian exile - 539 BC) Isaiah speaks metaphorically to those returning from exile. They hear of the creation (birth without pain) of God’s children in a new Jerusalem. He uses the image of a mother nursing her child as an image of God's loving care for the people he has called home.  His oracle relates to a time of prosperity that comes about due to God’s love for those he has created. It is a calling home, a call to return to that place that gave them birth.
 
CCC: Is 66:13 239, 370
-------------------------------------------
Responsorial Psalm: Psalm 66:1-3, 4-5, 6-7, 16, 20
 
R. (1) Let all the earth cry out to God with joy.
 
Shout joyfully to God, all the earth,
sing praise to the glory of his name;
proclaim his glorious praise.
Say to God, “How tremendous are your deeds!”
R. Let all the earth cry out to God with joy.
 
“Let all on earth worship and sing praise to you,
sing praise to your name!”
Come and see the works of God,
his tremendous deeds among the children of Adam.
R. Let all the earth cry out to God with joy.
 
He has changed the sea into dry land;
through the river they passed on foot;
therefore let us rejoice in him.
He rules by his might forever.
R. Let all the earth cry out to God with joy.
 
Hear now, all you who fear God, while I declare
what he has done for me.
Blessed be God who refused me not
my prayer or his kindness!
R. Let all the earth cry out to God with joy.
-------------------------------------------
Commentary on Ps 66:1-3, 4-5, 6-7, 16, 20
 
Psalm 66 is a song of thanksgiving. As it continues, the selection starts with part of the whole community blessing the Lord, and follows in the second and third strophes with individual responses to the communal prayer. In the final strophe, v.20, we see the usual action of the person who has been rescued coming forward to teach the community what God has done.
 
-------------------------------------------
Reading II: Galatians 6:14-18
 
Brothers and sisters:
May I never boast except in the cross of our Lord Jesus Christ,
through which the world has been crucified to me,
and I to the world.
For neither does circumcision mean anything, nor does uncircumcision,
but only a new creation.
Peace and mercy be to all who follow this rule
and to the Israel of God.
 
From now on, let no one make troubles for me;
for I bear the marks of Jesus on my body.
 
The grace of our Lord Jesus Christ be with your spirit,
brothers and sisters. Amen.
-------------------------------------------
Commentary on Gal 6:14-18
 
St. Paul, in this selection, tells the Galatians that the Good News of Christ (and him crucified) is for all people, not just for those who came from the Jewish tradition (“For neither does circumcision mean anything, nor does uncircumcision, but only a new creation”). He then tells his audience that, not through the ancient marks of branding does he belong to Christ, but through the marks of his persecution (from stonings and beatings).
 
CCC: Gal 6:15 1214
-------------------------------------------
Gospel: Luke 10:1-12, 17-20
 
At that time the Lord appointed seventy-two others
whom he sent ahead of him in pairs
to every town and place he intended to visit.
He said to them,
“The harvest is abundant but the laborers are few;
so ask the master of the harvest
to send out laborers for his harvest.
Go on your way;
behold, I am sending you like lambs among wolves.
Carry no money bag, no sack, no sandals;
and greet no one along the way.
Into whatever house you enter, first say,
‘Peace to this household.’
If a peaceful person lives there,
your peace will rest on him;
but if not, it will return to you.
Stay in the same house and eat and drink what is offered to you,
for the laborer deserves his payment.
Do not move about from one house to another.
Whatever town you enter and they welcome you,
eat what is set before you,
cure the sick in it and say to them,
‘The kingdom of God is at hand for you.’
Whatever town you enter and they do not receive you,
go out into the streets and say,
‘The dust of your town that clings to our feet,
even that we shake off against you.’
Yet know this: the kingdom of God is at hand.
I tell you,
it will be more tolerable for Sodom on that day than for that town.”
 
The seventy-two returned rejoicing, and said,
“Lord, even the demons are subject to us because of your name.”
Jesus said, “I have observed Satan fall like lightning from the sky.
Behold, I have given you the power to ‘tread upon serpents’ and scorpions
and upon the full force of the enemy and nothing will harm you. Nevertheless, do not rejoice because the spirits are subject to you,
but rejoice because your names are written in heaven.”
-------------------------------------------
Commentary on Lk 10:1-12, 17-20
 
It is only in Luke’s Gospel that we find the sending of the seventy-two.  This event is supported in other non-biblical accounts of the period (see Eusebius of Caesarea (c. 265-c. 340)  - Church History).  It is noteworthy that the instructions given to these disciples are very similar to those given to the Twelve in Luke 22:35.  As the seventy-two return, the Lord reminds them that the power they have demonstrated over the forces of evil (“even the demons are subject to us because of your name”) is a consequence of their adoption (“your names are written in heaven”) not some personal merit or natural ability.
 
This selection emphasizes Jesus' early struggle to accomplish what he came to do by himself. We sense his humanness as he says: "The harvest is abundant but the laborers are few." We also find this event and statement in St. Matthew’s Gospel, where, instead of the seventy-two, he names the Twelve (Matthew 10:1-8). While in St. Matthew’s story Jesus sends them first to the Hebrew people, St. Luke makes no such distinction.
 
This effort by Jesus was modeled on Moses’ leadership structure in which seventy elders were appointed (Numbers 11:24-25). It is also possible that the reference number, seventy, relates to the number of nations mentioned in Genesis 10. The disciples were sent two by two, a custom that would be replicated later in the post-resurrection missionary activities of the Church (see Acts 8:14; 15:39-40).
 
In another historical similarity, the disciples were sent without possessions, presumably depending upon the traditionally required hospitality for their support. Similar instructions were given by the Prophet Elisha as he sent his servant in 2 Kings 4:29.
 
The Lord’s instructions concerning hospitality, “the laborer deserves his payment,” is also quoted in St. Paul’s first letter to Timothy (1 Timothy 5:18b), and has further support in 1 Corinthians 9:7, 14. Those who labor on behalf of the Gospel, and cannot take time to support themselves, deserve the support of the community. In a final twist, the Lord’s instruction, to “eat what is set before you,” sets aside Mosaic dietary laws (also 1 Corinthians 10:27 and Acts 10:25). It is a clear indication that the scope of their mission is to call all peoples to the Gospel.
 
CCC: Lk 10:1-2 765; Lk 10:2 2611; Lk 10:7 2122; Lk 10:17-20 787
-------------------------------------------
OR: (Shorter Form) Luke 10:1-9
 
At that time the Lord appointed seventy-two others
whom he sent ahead of him in pairs
to every town and place he intended to visit.
He said to them,
“The harvest is abundant but the laborers are few;
so ask the master of the harvest
to send out laborers for his harvest.
Go on your way;
behold, I am sending you like lambs among wolves.
Carry no money bag, no sack, no sandals;
and greet no one along the way.
Into whatever house you enter, first say,
‘Peace to this household.’
If a peaceful person lives there,
your peace will rest on him;
but if not, it will return to you.
Stay in the same house and eat and drink what is offered to you,
for the laborer deserves his payment.
Do not move about from one house to another.
Whatever town you enter and they welcome you,
eat what is set before you,
cure the sick in it and say to them,
‘The kingdom of God is at hand for you.’”
-------------------------------------------
Commentary on Lk 10:1-9
 
It is only in Luke’s Gospel that we find the sending of the seventy-two.  This event is supported in other non-biblical accounts of the period (see Eusebius of Caesarea (c. 265-c. 340)  - Church History).  It is noteworthy that the instructions given to these disciples are very similar to those given to the twelve in Luke 22:35.
 
This shorter form omits the consequences spelled out for those who reject the messengers.  It also omits the account of the success of these emissaries, bringing to sharper focus the shared mission to proclaim the Gospel of Christ to all (note: Jesus does not, as St. Matthew reports, send them just to the Jewish population).
 
CCC: Lk 10:1-2 765; Lk 10:2 2611; Lk 10:7 2122
-------------------------------------------
Reflection:
 
Living in the information age, we receive so many messages and so much information each day it is difficult to keep our own issues and challenges in focus.  We are affected by, not just local issues, new taxes, problems facing schools and infrastructure (roads), but we have instant access to news, events, and images from around the world.  The natural rhythm of our lives has reached a pace our forebears could not have imagined.  When the Declaration of Independence was signed those 240 years ago, the news of that event would have taken weeks and months to reach the ears of the people in the thirteen colonies.  Had something of that magnitude taken place today, it would have been seen live by anyone on the earth who cared to see it.
 
It is easy to become caught up in the web technology has thrown over our human interactions, so that we forget that there is a purpose in life beyond being blown about here and there by things that occur in the net of over-communication that exists in our modern society.  With the advent of electronic social networking, social norms of behavior have been challenged as they have never been in the past.  The most intimate details of individual thoughts, dreams, and desires are blasted out to multitudes who echo and amplify the basic human condition, unfettered by social morals that encourage modesty, chastity, and spiritual grace.  The attack is pervasive, instantaneous, and relentless.
 
As our bishops have reminded us, this social noise attempts to establish a new norm for morality in our country.  The uninhibited expression of disrespect for human dignity (ironically called bullying when it is used among the young in our society) is now being used against anyone who does not subscribe to the amoral code being pushed by those who would disregard natural law when it comes to marriage, and disregard human life when it comes to contraception, abortion, and sterilization.  They call us bigots because we cling to our Christian morality, and “haters” if we reject compromising our long-established belief in the natural law supported by Sacred Scripture. With the overturn of Roe v. Wade by the US Supreme Court, once again allowing states to decide whether infanticide should be allowed within their borders, we suspect this bullying will increase dramatically in the coming months.
 
And here we sit, in this Holy Space, being sent from here like “like lambs among wolves.”  We come together in worship to be strengthened by Word, sacrament, and a shared mission.  Whether we accept it or not, our membership in this faith community requires that we take the message of Christ into a world that is virtually seething with counter-messages.  The generation coming up cannot imagine being surprised to hear of an event that took place a week, or even a day ago.  They will know instantly of any influence anywhere in the world that affects them.  Without a filter, the filter of faith we can help them develop, they will be at the mercy of those who would claim them for the world.
 
So, what do we do?  Electronic communication is everywhere.  It’s not just radio or TV, it’s not even computers. The smart phones of today reach into every part of the world, and the messages and images from the world are not necessarily positive influences.  Even adults can be lured into areas of information they should avoid. 
 
The first thing we do is discipline ourselves.  New technology requires new discipline.  The availability of information can lead us into temptation in the modern age, temptation to greed, to lust, and to disregard human dignity and life.  Ironically the forces that lead us in these directions are guaranteed by the very document signed in Pennsylvania those centuries ago that hoped to preserve life and human dignity.  It is so pervasive we must work to avoid it.  Our values of freedom of religion are challenged like never before, while the rights of those who would demean the human person are held up as symbols of modern open-mindedness.
 
We are called, as Christ’s modern disciples, to go into the world bearing the Gospel message.  We are challenged by the Lord to accept the task he hands us.  We witness first to our families and friends, then to our associates, schoolmates, and co-workers, and finally to any with whom we have contact.  We must be confident that we are well equipped to take on this mission.  The Lord has called us: he sends us, he asks us only to do what we can to make his message of love and forgiveness known.  We pray for the strength and wisdom to take up the task of the seventy-two whom he sent and who came back rejoicing at their victory.
 
Pax
 
In other years on July 3^rd: Feast of St. Thomas the Apostle

---

[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 “The Seventy Disciples are Sent out Two by Two” 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.