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.
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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:
 
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 lifestyle. 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: Wednesday of the Thirtieth 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.

Tuesday of the Thirtieth Week in Ordinary Time

Solemnity of All Saints - Vigil

“Mustard Tree in the Mist”
photographer and date are unknown

Readings for Tuesday of the Thirtieth Week in Ordinary Time [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary: [3]
 
Reading 1: Romans 8:18-25
 
Brothers and sisters:
I consider that the sufferings of this present time are as nothing
compared with the glory to be revealed for us.
For creation awaits with eager expectation
the revelation of the children of God;
for creation was made subject to futility,
not of its own accord but because of the one who subjected it,
in hope that creation itself
would be set free from slavery to corruption
and share in the glorious freedom of the children of God.
We know that all creation is groaning in labor pains even until now;
and not only that, but we ourselves,
who have the firstfruits of the Spirit,
we also groan within ourselves
as we wait for adoption, the redemption of our bodies.
For in hope we were saved.
Now hope that sees for itself is not hope. 
For who hopes for what one sees?
But if we hope for what we do not see, we wait with endurance.
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Commentary on Rom 8:18-25
 
“The glory that believers are destined to share with Christ far exceeds the sufferings of the present life. Paul considers the destiny of the created world to be linked with the future that belongs to the believers. As it shares in the penalty of corruption brought about by sin, so also will it share in the benefits of redemption and future glory that comprise the ultimate liberation of God's people (Romans 8:19-22).
 
"After patient endurance in steadfast expectation, the full harvest of the Spirit's presence will be realized. On earth believers enjoy the first fruits, i.e., the Spirit, as a guarantee of the total liberation of their bodies from the influence of the rebellious old self (Romans 8:23).” [4]
 
CCC: Rom 8:18-23 280; Rom 8:18 1721; Rom 8:19-23 1046; Rom 8:20 400; Rom 8:21 1741; Rom 8:22 2630; Rom 8:23-24 2630; Rom 8:23 735
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Responsorial Psalm: Psalm 126:1b-2ab, 2cd-3, 4-5, 6
 
R. (3a) The Lord has done marvels for us.
 
When the LORD brought back the captives of Zion,
we were like men dreaming.
Then our mouth was filled with laughter,
and our tongue with rejoicing.
R. The Lord has done marvels for us.
 
Then they said among the nations,
“The LORD has done great things for them.”
The LORD has done great things for us;
we are glad indeed.
R. The Lord has done marvels for us.
 
Restore our fortunes, O LORD,
like the torrents in the southern desert.
Those that sow in tears
shall reap rejoicing.
R. The Lord has done marvels for us.
 
Although they go forth weeping,
carrying the seed to be sown,
They shall come back rejoicing,
carrying their sheaves.
R. The Lord has done marvels for us.
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Commentary on Ps 126:1b-2ab, 2cd-3, 4-5, 6
 
Psalm 126 is a lament. In this short psalm, the singer rejoices at the return of Israel following the Diaspora, the conquering of Israel and its enslavement. In this hymn, the people remember the greatness of God as he restores their nation and brings them back to their own land ("Although they go forth weeping, carrying the seed to be sown, they shall come back rejoicing, carrying their sheaves"). The sense is one of being overflowing with thanksgiving.
 
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Gospel: Luke 13:18-21
 
Jesus said, “What is the Kingdom of God like?
To what can I compare it?
It is like a mustard seed that a man took and planted in the garden.
When it was fully grown, it became a large bush
and the birds of the sky dwelt in its branches.”
 
Again he said, “To what shall I compare the Kingdom of God?
It is like yeast that a woman took
and mixed in with three measures of wheat flour
until the whole batch of dough was leavened.”
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Commentary on Lk 13:18-21
 
These two parables describe the humble beginnings and the ultimate growth of the kingdom of God presented through Jesus’ ministry. While they have parallel passages in the gospels of St. Matthew and St. Mark (Matthew 13:31-33 and Mark 4:30-32), they are especially powerful for the Gentile population to which St. Luke ministers because of the inclusive nature of the stories.
 
Our Lord "with the parable of the mustard seed encourages them to have faith and shows them that the Gospel preaching will spread in spite of everything. The Lord's disciples were the weakest of men, but nevertheless, because of the great power that was in them, the Gospel has been spread to every part of the world” [5]

“The parable [of the mustard seed] is very brief, even though its magnetic lines shoot outward in many directions at once, creating a “tree” of meanings and associations that is a worthy doublet of the tree of the kingdom of which it speaks. The essential meaning is as plain as it is profound: that the authentic works of God always begin in a very small way; that the divine Presence and actions, therefore, are most likely to be either overlooked as nonexistent or scorned as insignificant; and, in conclusion, that for these reasons the person truly searching for God and his kingdom must have not only a great desire for them but also equally great patience in order to wait for the full and incontrovertible development of God’s work in our midst.” [6]
 
CCC: Lk 13:20-21 2660
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Reflection:
 
There is a comedic theatrical device wherein the hero and/or heroine are facing a seemingly overwhelming group of adversaries when suddenly the attackers stop and flee.  The hero is surprised since defeat was certain.  Then the camera view pulls back to reveal an even larger threat to the attackers (a huge number of reinforcements, a monster [as in the case of Abbot and Costello, Lou was frequently in this situation.]).  The viewer was generally surprised along with the hero when the attackers ran away and then, when the supporting force was seen, everyone laughs because it was not the hero his attackers fled, it was the unseen force supporting or behind him or her.
 
We use this familiar movie ploy to emphasize the underlying meaning contained in Jesus’ parables of the mustard seed and the leaven.  These stories told the followers of Jesus that from that small group of faithful believers, the Gospel would spread to every part of the world.  But there is something even deeper.  It spreads not because the disciples are superhuman.  Quite the contrary, they are ordinary people; we might even call them average.  Yet, when they are handed the Gospel of the Lord, and Jesus gives them his authority and the Holy Spirit, it is as if there were suddenly a host of reinforcements standing behind them.  The enemies of the Word of God cannot stand against that band of faithful followers, no matter how insignificant their numbers may seem, or how weak they appear physically.
 
It is this very idea that makes our pride in spreading the Word of God laughable.  When we believe that what we accomplish in the name of the Lord occurs because of our efforts, we are like Lou Costello facing down a group of killers thinking he has intimidated them into running away, when all along the huge giant behind him caused their flight.
 
Today we pray that we may be like the leaven that continues the spread of the Gospel of the Lord but that we never assume that we do so out of our strength.  May we look to the Lord for that strength today and allow the Holy Spirit to guide us.
 
Pax

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[1] The photograph is “Mustard Tree in the Mist” photographer 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] NAB footnote on Romans 8:18-25.
[5] St. John Chrysostom, "Hom. on St. Matthew," 46.
[6] Fire of Mercy Heart of the Word Volume II, Erasmo Leiva-Merikakis, Ignatius Press, San Francisco, CA, © 2003 p. 238.
 

Monday of the Thirtieth Week in Ordinary Time

“The Orphanage”
by Jan de Bray, 1663

 
Readings for Monday of the Thirtieth Week in Ordinary Time [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary: [3]
 
Reading 1: Romans 8:12-17
 
Brothers and sisters,
we are not debtors to the flesh,
to live according to the flesh.
For if you live according to the flesh, you will die,
but if by the spirit you put to death the deeds of the body,
you will live.
 
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 which 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 8:12-17
 
The verse immediately preceding this short excerpt from Romans is helpful in providing context. v.11: “If the Spirit of the one who raised Jesus from the dead dwells in you, the one who raised Christ from the dead will give life to your mortal bodies also, through his Spirit that dwells in you.” Most scholars interpret v.11-12 as reinforcing the fact that Christians, adopted by God in baptism, live in God's grace.  However, they are not spared the death of the body (flesh) as a consequence of original sin.
 
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 as children of God. They are able, he tells them, to call God the Heavenly Father, “Abba,” the familial term used by Jesus, emphasizing that they are co-heirs with Christ whose sufferings and glory they share.
 
CCC: Rom 8:9 693; Rom 8:11 632, 658, 693, 695, 989, 990; 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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Responsorial Psalm: Psalm 68:2 and 4, 6-7ab, 20-21
 
R. (21a) Our God is the God of salvation.
 
God arises; his enemies are scattered,
and those who hate him flee before him.
But the just rejoice and exult before God;
they are glad and rejoice.
R. Our God is the God of salvation.
 
The father of orphans and the defender of widows
is God in his holy dwelling.
God gives a home to the forsaken;
he leads forth prisoners to prosperity.
R. Our God is the God of salvation.
 
Blessed day by day be the Lord,
who bears our burdens; God, who is our salvation.
God is a saving God for us;
the LORD, my Lord, controls the passageways of death.
R. Our God is the God of salvation.
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Commentary on Ps 68:2 and 4, 6-7ab, 20-21
 
This song of thanksgiving praises the Lord for his salvation of his children with the theme of adoption. It is an idea that would later be personified in Christ (Romans 8:12-17). It specifically references God assuming the fatherly role with widows and orphans (the father of orphans and the defender of widows is God in his holy dwelling). His faithful followers, the singer calls, enjoy his strength, even his power over death.
 
CCC: Ps 68:6 238
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Gospel: Luke 13:10-17
 
Jesus was teaching in a synagogue on the sabbath.
And a woman was there who for eighteen years
had been crippled by a spirit;
she was bent over, completely incapable of standing erect.
When Jesus saw her, he called to her and said,
“Woman, you are set free of your infirmity.”
He laid his hands on her,
and she at once stood up straight and glorified God.
But the leader of the synagogue,
indignant that Jesus had cured on the sabbath,
said to the crowd in reply,
“There are six days when work should be done.
Come on those days to be cured, not on the sabbath day.”
The Lord said to him in reply, “Hypocrites!
Does not each one of you on the sabbath
untie his ox or his ass from the manger
and lead it out for watering?
This daughter of Abraham,
whom Satan has bound for eighteen years now,
ought she not to have been set free on the sabbath day
from this bondage?”
When he said this, all his adversaries were humiliated;
and the whole crowd rejoiced at all the splendid deeds done by him.
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Commentary on Lk 13:10-17
 
The story of the cure of the crippled woman is parallel to the story of Jesus curing the man with dropsy on the Sabbath (see Luke 14:1-6). He is challenged by the local Jewish leadership for doing “work” on God’s holy day (cf. Exodus 20:8; 31:14 Leviticus 19:3-30). As before, he uses the need to tend to the necessities of life on the Sabbath as parallel to his need to cure the woman. He reinterprets the law establishing the need to please God through acts of mercy and kindness (cf. Hosea 6:6; James 2:13).
 
“Luke rounds off the account schematically by suggesting that Jesus puts all his opponents to shame (of course most of them would not even have been present!). By echoing the language of the Greek text of Isaiah 45:16, he suggests that Scripture is being fulfilled. Similarly, the response of the crowd strays outside the bounds of the actual episode. The use of “glorious [splendid] things” may be a deliberate echo of the same term in the Greek version of Exodus 34:10.” [4]
 
CCC: Lk 13:15-16 582
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Reflection:
 
We are forced to look at what it means to be “adopted” by God.  St. Paul makes it clear that those who are baptized into Jesus are adopted as sons and daughters of God.  In an earlier era, that adoption was extended only to the Hebrews as is made clear in both the Psalm and the Gospel, as Jesus refers to the woman he cures specifically as “This daughter of Abraham.” 
 
Abstractly, before our adoption as natural beings, we were slaves of the flesh, thinking only in terms of what gratified the flesh.  When one takes that view, the stark reality of death becomes a finite ending.  The body, the flesh, will die, and all the effort that went into making the flesh happy or strong will have ended with it.  Yet, we have chosen to accept adoption by Jesus, and in doing so our main concern must now be with our soul or spirit.  It is the spirit that animates the flesh and to a great degree controls its appetites.
 
Becoming adopted children of God carries with it both wealth and obligation.  An orphan adopted by a titled family inherits the title of that family. They also inherit the responsibility that goes along with the title. It is the same for those who are adopted by God. We inherit the responsibility that goes along with the title “Christian.”  If the adopted child of a titled family does not live up to their obligations, the family may “disown” that child, making them ineligible to inherit the wealth of the adopting family.  Here is where the analogy breaks down a bit since our adoptive Father will never disown us.  His hand is always outstretched.  It is we who disown him through sin. We separate ourselves from his love by our own choice. We forfeit our inheritance, squander it like the “Prodigal Son” (Luke 15:11-32), in favor of death in the flesh.
 
Today we pray that we may always be aware of our adoption as children of God and co-heirs to his kingdom.  May we conduct ourselves as is befitting one called a child of God and bring honor to his name in so doing.
 
Pax

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[1] The picture is “The Orphanage” by Jan de Bray, 1663.
[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] John Nolland, Luke 9:21–18:34, vol. 35B, Word Biblical Commentary (Dallas: Word, Incorporated, 1993), 725.

Thirtieth Sunday in Ordinary Time

 

Catechism Links [1]

CCC 2052-2074: The Ten Commandments interpreted through twofold love
CCC 2061-2063: Moral life a response to the Lord’s initiative of love

“Holy Trinity“
by Hendrick van Balen, 1620s

Readings for Thirtieth Sunday in Ordinary Time [2]
 
Readings from the Jerusalem Bible [3]
 
Readings and Commentary: [4]
 
Reading 1: Exodus 22:20-26
 
Thus says the LORD:
"You shall not molest or oppress an alien,
for you were once aliens yourselves in the land of Egypt.
You shall not wrong any widow or orphan.
If ever you wrong them and they cry out to me,
I will surely hear their cry.
My wrath will flare up, and I will kill you with the sword;
then your own wives will be widows, and your children orphans.

"If you lend money to one of your poor neighbors among my people,
you shall not act like an extortioner toward him
by demanding interest from him.
If you take your neighbor's cloak as a pledge,
you shall return it to him before sunset;
for this cloak of his is the only covering he has for his body.
What else has he to sleep in?
If he cries out to me, I will hear him; for I am compassionate."
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Commentary on Ex 22:20-26
 
This passage is taken from what is called “The Book of the Covenant” (see Exodus 24:7). This part of the “book” contains social laws dealing specifically with interaction of the faithful with aliens (residents living in the same region but of Gentile status). While the general rule was that the Israelites were to remain separate (segregated) from these populations, the covenant law clearly states that there should be peaceful cohabitation, reminding them that they too were once aliens in Egypt. The covenant goes on to cover treatment of widows and orphans, and the need for compassion when conducting business within the community of faith.
 
CCC: Ex 22:20-22 1867
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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
 
Psalm 18 is a song of thanksgiving for a military victory.  The psalmist, in these strophes, rejoices in God’s saving power.  The theme of the “rock” is a reference to the solid nature of the faith foundation. The strophes in this selection sound like a love song to God as David thanks the Lord for his inheritance.
 
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Reading II: 1 Thessalonians 1:5c-10
 
Brothers and sisters:
You know what sort of people we were among you for your sake.
And you became imitators of us and of the Lord,
receiving the word in great affliction, with joy from the Holy Spirit,
so that you became a model for all the believers
in Macedonia and in Achaia.
For from you the word of the Lord has sounded forth
not only in Macedonia and in Achaia,
but in every place your faith in God has gone forth,
so that we have no need to say anything.
For they themselves openly declare about us
what sort of reception we had among you,
and how you turned to God from idols
to serve the living and true God
and to await his Son from heaven,
whom he raised from the dead,
Jesus, who delivers us from the coming wrath.
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Commentary on 1 Thes 1:5c-10
 
Following his introduction, identifying himself and praising the faithful of Thessalonica, St. Paul reminds his flock of how they were before he came to them, and before they became believers (“a model for all the believers”). The apostle fairly rejoices over the success the lived Gospel has had, turning them away from idols to serve the one true God and his Son. This faith has spread as a result, not only of his teaching, but of their example as well.
 
CCC: 1 Thes 1:10 442
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Gospel: Matthew 22:34-40
 
When the Pharisees heard that Jesus had silenced the Sadducees,
they gathered together, and one of them,
a scholar of the law tested him by asking,
"Teacher, which commandment in the law is the greatest?"
He said to him,
"You shall love the Lord, your God,
with all your heart,
with all your soul,
and with all your mind.
This is the greatest and the first commandment.
The second is like it:
You shall love your neighbor as yourself.
The whole law and the prophets depend on these two commandments."
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Commentary on Mt 22:34-40
 
The story of Jesus delivering the Great Commandment is the fourth of the “Controversy Stories” in St. Matthew’s Gospel (stories in which Jesus argues with the Jewish leadership). Jesus has just refuted those Sadducees who did not believe in the resurrection (v. 23-33) and now is challenged by the Pharisees. The question posed by the “scholar of the law” (probably a scribe; see also Luke 10:25-28) “which commandment in the law is the greatest?” is asked in a rabbinical sense, meaning which of the 613 distinct statutes was considered greatest. Within this body of law, 248 of these precepts were positive and 365 were prohibitions. In addition, these precepts were further divided into “light” and “heavy.” This was a fairly typical exchange for a rabbinical debate.
 
“’Test him’: the text has πειοαξων, a word that may also be translated as ‘to tempt’ and ‘to submit to trial’. Matthew uses the term six times altogether from one end of his Gospel to the other (4:1,3; 16:1; 19:3; 22:18; 22:35), and two things are significant about this use. The first time the term appears the tempter is Satan himself, and this fact lends to every other occasion a satanic whiff; and secondly, the object of the tempting or testing in every case is Jesus himself.” [5]
 
In answering, Jesus quotes two texts of the law that now form the foundation for a new morality in the Gospel. He first quotes Deuteronomy6:5 “Therefore, you shall love the Lord, your God, with all your heart, with all your soul, and with all your strength.” This text forms part of the Shema, the Jewish profession of faith. This first quote would not be surprising. What makes this exchange novel and important is that Jesus adds the quote from Leviticus 19:18b “You shall love your neighbor as yourself.” This juxtaposition of quotes makes them equally “heavy” and there is no parallel In Jewish literature.
 
 
CCC: Mt 22:23-34 575; Mt 22:34-36 581; Mt 22:36 2055; Mt 22:37-40 2055; Mt 22:37 2083; Mt 22:40 1824
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Reflection:
 
The Great Commandment, as Jesus tells us, provides a foundational morality by which we can evaluate all our thoughts and actions.  We are given two absolutes by which to conduct our self-evaluation.
 
Let’s think of an example to see how we might apply this foundational belief.  Let’s say, for instance, we are at work, and we have just completed a difficult task.  As is customary, the entire team gets together and celebrates that event.  Your boss calls you up and congratulates you specifically for your hard work, and you notice that one of your co-workers is obviously not thrilled with the attention you are getting (probably thinking they worked as hard as you did).
 
In this situation how do we live the Great Commandment?  First, on the inside, we must hold our success up to God.  It was only through his gifts that we accomplish anything worthwhile.  If we do this sincerely, our attitude in success must necessarily be one of humility.  After all, it was not through our effort alone that this task was accomplished, and it was certainly not in our control to make it successful.  In addition to being constantly thankful to God, our praise at times of joy is the hallmark of the Christian living the Great Commandment.
 
Next, we must deal with our disgruntled co-worker.  We are called to “love our neighbor as our self." How do we do that in this situation?  If we are quick, we might ask to share the accolade in the moment.  Perhaps, in keeping with our humility before the Lord, we invite that person to join us “up front” or at least acknowledge, in sincerity, that what was done was a team effort, pointing out other members of the team.  Praising our neighbor is on the same level of need as praising God.  Jesus made it so with his pronouncement.
 
We see from this example how difficult and complex living the Great Commandment can be.  We must constantly keep God (and Christ) in the fore as we go about our daily lives.  When we encounter others, the Lord invites us to see in them the God-given spirit they possess and pay them the same respect. 
 
Love the Lord – that is so hard for our selfish hearts.  It is so easy to forget him completely and focus only on our own petty needs and problems.  Today our prayer must be that we find in our hearts the love of God and are able to live that love, along with love of neighbor, well and fully.
 
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 today is “Holy Trinity“ by Hendrick van Balen, 1620s.
[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] Fire of Mercy Heart of the Word Volume III, Erasmo Leiva-Merikakis, Ignatius Press, San Francisco, CA, © 2012 p. 576.