Tuesday of the Thirty-first Week in Ordinary Time

“Triumph of Christ with Angels and Cherubs”
by Bernardino Lanino, 1570’s

 
Readings for Tuesday of the Thirty-first Week in Ordinary Time [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary:[3]
 
Reading 1: Philippians 2:5-11
 
Brothers and sisters:
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.
Because of this, God greatly exalted him
and bestowed on him the name
that is above every name,
that at the name of Jesus
every knee should bend,
of those in heaven and on earth and under the earth,
and every tongue confess that
Jesus Christ is Lord,
to the glory of God the Father.
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Commentary on Phil 2:5-11
 
This passage from Philippians is known as the kenotic hymn, the song of emptying. As part of this familiar passage from St. Paul’s Letter to the Philippians, Christ empties himself of the complete divinity that is his essence and accepts the human condition. As true man, he suffers the ultimate humiliation of death (on the cross). 
 
The second section of the hymn focuses on God’s resulting actions of exaltation. The Christian sings to God’s great glory in Christ, proclaiming him Lord and Savior. In the context of St. Paul’s instructive letters, this is clearly to be used as (or possibly was already in use as) a liturgical prayer or song. Used in the context of the Lord’s passion and resurrection, it provides a counterpoint to the elevated status of Jesus revealed as the Messiah, the Only Begotten Son of God. The attitude of Christ is one of humility.
 
CCC: Phil 2:5-8 461; Phil 2:5 520, 1694, 2842; Phil 2:6-11 2641, 2667; Phil 2:6 449; Phil 2:7 472, 602, 705, 713, 876, 1224; Phil 2:8-9 908; Phil 2:8 411, 612, 623; Phil 2:9-11 449, 2812; Phil 2:9-10 434; Phil 2:10-11 201; Phil 2:10 633, 635
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Responsorial Psalm: Psalm 22:26b-27, 28-30ab, 30e, 31-32
 
R. (26a) I will praise you, Lord, in the assembly of your people.

I will fulfill my vows before those who fear him.
The lowly shall eat their fill;
they who seek the LORD shall praise him:
“May your hearts be ever merry!”
R. I will praise you, Lord, in the assembly of your people.

All the ends of the earth
shall remember and turn to the LORD;
All the families of the nations
shall bow down before him.
R. I will praise you, Lord, in the assembly of your people.

For dominion is the LORD’s,
and he rules the nations.
To him alone shall bow down
all who sleep in the earth.
R. I will praise you, Lord, in the assembly of your people.

To him my soul shall live;
my descendants shall serve him.
Let the coming generation be told of the LORD
that they may proclaim to a people yet to be born
the justice he has shown.
R. I will praise you, Lord, in the assembly of your people.
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Commentary on Ps 22:26b-27, 28-30ab, 30e, 31-32
 
Psalm 22 is an individual lament.  The psalmist, in unusually passionate terms, describes the devotion of the faithful and the trust that God’s rule over all will be just.  The final strophe is a pledge of faithfulness for all generations to come.  The emotional tone of this psalm matches that of the kenotic hymn from Philippians 2:5-11.
 
CCC: Ps 22 304; Ps 22:27 716
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Gospel: Luke 14:15-24
 
One of those at table with Jesus said to him,
“Blessed is the one who will dine in the Kingdom of God.”
He replied to him,
“A man gave a great dinner to which he invited many.
When the time for the dinner came,
he dispatched his servant to say to those invited,
‘Come, everything is now ready.’
But one by one, they all began to excuse themselves.
The first said to him,
‘I have purchased a field and must go to examine it;
I ask you, consider me excused.’
And another said, ‘I have purchased five yoke of oxen
and am on my way to evaluate them;
I ask you, consider me excused.’
And another said, ‘I have just married a woman,
and therefore I cannot come.’
The servant went and reported this to his master.
Then the master of the house in a rage commanded his servant,
‘Go out quickly into the streets and alleys of the town
and bring in here the poor and the crippled, the blind and the lame.’
The servant reported, ‘Sir, your orders have been carried out
and still there is room.’
The master then ordered the servant,
‘Go out to the highways and hedgerows
and make people come in that my home may be filled.
For, I tell you, none of those men who were invited will taste my dinner.’”
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Commentary on Lk 14:15-24
 
This story about the dinner and the invited guests from St. Luke’s Gospel (a continuation of the meal he shares with the Pharisees) is an analogy for those of the Jewish faith who reject Jesus as the Messiah. In the parable, the invitees (representing the Hebrew peoples) give all manner of excuses for not attending the dinner (representing the heavenly banquet in the kingdom of God).   As a moral to the story, he tells them that those to whom faith in God was first given (the Hebrews) have rejected the Law and the Prophets they hold sacred, so others (the Gentiles portrayed in the story as those in "the highways and hedgerows”) will enjoy the fulfillment of God's promise.
 
"After invitations had been issued and accepted, it was the custom to send a slave to fetch the guests as near to the appointed hour as all was ready. Incredibly, in this story, every last one of the invited guests comes up with a last-minute excuse and will not come. One is preoccupied with a newly bought field that he wants to look over; one is taken up with newly acquired oxen that he wants to try out; one has recently married and would prefer to stay home with his wife; and so on it goes. These people have the kind of preoccupations with the material affairs of life that, in Luke’s view, can be a most serious trap (see 17:31; 8:14; etc.), or the kind of attachment to family relationships." [4]
 
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Reflection:
 
We too are invited to the great feast.  We were called and asked to come to the eucharistic banquet.  Jesus tells this familiar story to peers, members of Jewish leadership whom he has been chastising.  The Lord rightfully expects these leaders to understand God’s concern for the poor, but they are above such “common” things.  They would rather remain aloof, hosting lavish dinner parties at which they can debate the minutia of Mosaic Law.  They invite itinerant rabbis to join them to debate interpretation.  The Lord is not amused.  He has just told his host that rather than inviting social peers and social leaders to his party (in hopes that his wealthy friends will do the same for him), he should invite the poor and hungry from whom no such reciprocal treatment might be expected.
 
One of those guests sitting near him just missed the point again, taking Jesus' previous remark as some sort of theological debate as opposed to a corrective statement.  The remark, "Blessed is the one who will dine in the kingdom of God," probably frustrates the Lord. He responds by telling the guests that while they (as part of what they think of as the “chosen race”) have heard God’s law and have been invited to follow it (thereby gaining the reward promised), by rejecting Jesus’ teaching (and his identity) they have forfeited their claim to a place in that heavenly banquet.
 
He goes back to his earlier point and tells these high-ranking Jewish scholars that the poor and the hungry will be invited first to that great feast in the kingdom of God and they in turn will be followed by those in the byways (Gentiles) while those first invited will be left outside.
 
We too are invited to the great feast!  We too are called to the eucharistic celebration, marrying our temporal bodies to the immortal soul of the Lord.  We are reminded that entrance to the heavenly feast requires the attitude of Christ which, as St. Paul’s hymn tells us, is one of humility.  How could we feel otherwise?  We were invited from the byways ourselves.  We hope to come before the one who laid down his life for our lives.
 
The great message provided today is captured in the kenotic hymn: Christ emptied himself of his divinity so he would experience human death and thereby save the whole human race from the death to sin.  Our attitude must be like his.  Today, even as we do our civic duty, we ask for his guidance, that we might follow his example and, in doing so, find our place in the heavenly banquet in our own time.
 
Pax
 

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[1] The picture used today is “Triumph of Christ with Angels and Cherubs” by Bernardino Lanino, 1570’s.
[2] S.S. Commemoratio
[3] The readings are taken from the New American Bible, with the exception of the psalm and its response which were developed by the International Committee for English in Liturgy (ICEL). This republication is not authorized by USCCB and is for private use only.
[4] John Nolland, Luke 9:21–18:34, vol. 35B, Word Biblical Commentary (Dallas: Word, Incorporated, 1993), 758.

Memorial of Saint Charles Borromeo, Bishop

Proper readings for the Memorial of St. Charles Borromeo
 
Biographical Information about St. Charles Borromeo

“St. Charles Borromeo”
by Orazio Borgianni, 1610-1616

Readings for Monday of the Thirty-first Week in Ordinary Time [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary: [3]
 
Reading 1: Philippians 2:1-4
 
If there is any encouragement in Christ,
any solace in love,
any participation in the Spirit,
any compassion and mercy,
complete my joy by being of the same mind, with the same love,
united in heart, thinking one thing.
Do nothing out of selfishness or out of vainglory;
rather, humbly regard others as more important than yourselves,
each looking out not for his own interests,
but (also) everyone for those of others.
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Commentary on Phil 2:1-4
 
St. Paul continues his affectionate teaching of the Philippians, enjoining them to be in harmony with each other if they wish to make him, their brother and exemplar, happy with them (“complete my joy by being of the same mind”). He tells them to place the good of their brothers and sisters before their own interests, in this way adopting an attitude also of humility which will be exalted in the Kenotic Hymn in the next verses.
 
CCC: Phil 2:1 2842; Phil 2:4 2635
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Responsorial Psalm: Psalm 131:1bcde, 2, 3
 
R. In you, O Lord, I have found my peace.
 
LORD, my heart is not proud;
nor are my eyes haughty.
I do not busy myself with great matters,
with things too sublime for me.
R. In you, O Lord, I have found my peace.
 
Rather, I have stilled my soul,
hushed it like a weaned child.
Like a weaned child on its mother's lap,
so is my soul within me.
R. In you, O Lord, I have found my peace.
 
Israel, hope in the LORD,
now and forever.
R. In you, O Lord, I have found my peace.
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Commentary on Ps 131:1bcde, 2, 3
 
Psalm 131 is an individual lament praying for harmony and humility among the members of the community. The singer proclaims trust in the Lord and peace, like children's contented peace, secure in the knowledge of the love and protection of their parents.
 
CCC: Ps 131:2 239; Ps 131:2-3 370
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Gospel: Luke 14:12-14
 
Then he said to the host who invited him,
"When you hold a lunch or a dinner,
do not invite your friends or your brothers
or your relatives or your wealthy neighbors,
in case they may invite you back and you have repayment.
Rather, when you hold a banquet,
invite the poor, the crippled, the lame, the blind;
blessed indeed will you be because of their inability to repay you.
For you will be repaid at the resurrection of the righteous."
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Commentary on Lk 14:12-14
 
("On a sabbath he went to dine at the home of one of the leading Pharisees.” 14:1) Following on the teaching about humility (those seeking places of honor at the banquet), Jesus now goes on to speak of service to the poor and to those who could not be expected to pay (or repay) for kindness or service. The purpose of this discourse reflects Jesus’ concern that his disciples should minister to the poor, not just to those who could repay them for their efforts.
 
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Reflection:
 
There is a very subtle difference between pride and expected courtesy on occasions where guests are invited into one’s home.  On the one hand, we feel obligated to serve our guests the foods they will enjoy, in a home as clean and comfortable as we can make it.  On the other hand, there is “one-upmanship”:  The thought that we went to dinner at so-and-so’s house last month and they set an opulent table, so in our turn we must try to outdo them.  Our menu must be more exotic, our home more inviting and bedecked with more signs of secular success.  This attitude is the one Jesus addresses to his disciples in St. Luke’s Gospel.
 
When we think about whom we minister to, do we gravitate toward those who have much to give in return, or do we seek those who have nothing, in order to give them something?  Do we serve others who in turn can serve us (and better), or do we offer our service, knowing as Christ encouraged, that we will not be repaid?
 
St. Paul, addressing the Philippians, clearly has an idealistic view of how the Christian community should operate.  He wishes his disciples to be in complete harmony and unity with one another, sharing the wealth of the community equally, a very communal view of church.  That would mean then that when a new member was brought into such a community, the expectation would be for that person to share what they had, great or small, and to receive an equal share (which might be larger or smaller than what they brought to the community).
 
There was good reason for the Pauline communities to establish a three-year introduction to the communal life (their form of the Rite of Christian Initiation for Adults [RCIA]).  They needed to make sure the shared faith and attitudes were there.
 
Back to the main message: “We are fools on Christ’s account,” as St. Paul has said elsewhere (1 Corinthians 4:10).  As such, we give without expectation of repayment.  We offer help without expectation of reciprocity.  Our example is Jesus who never turned his back on those in need and offered the most unworthy people a place at the wedding banquet.  If we are worried that a person might take advantage of us, we have probably not made a deep enough commitment to help that person.
 
Perhaps an explanation is needed for that statement.  If we are asked, say by a person begging on the street, for money so they can buy food, why not, instead of money, take that person to a place where they can be fed?  (This does not mean to throw out common sense!  We must have a prudent and realistic view of potentially dangerous situations.  Act in concert with people you trust, not alone.)  If a person asks for work, offer work if you can and reward that person generously.  Many who, out of pity, give money to such people are contributing to degrading their dignity.
 
The key point Jesus is making in the Gospel is the need for those with more to look after those with less. It is a consistent message of love, love of those with more for those with less, love of those in power for those who are powerless, love by those who are loved for the unloved.  And this will be our prayer for today; that we may use the examples of the saints to love the poor and build up the Body of Christ that is the Church by extending the loving hand of Christ to those we meet.
 
Pax
 

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[1] The picture used today is “St. Charles Borromeo” by Orazio Borgianni, 1610-1616.
[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.

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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Homily:
 
Receive the Gospel of Christ, whose herald you now are
Believe what you read
Teach what you believe
Practice what you teach
 
Those words are familiar to deacons.  They are the words spoken by our bishop at our ordination as the Gospel was passed on to us.  They embody the mission we are called to fulfill by the Church and are intended to color our every action.
 
Forty years ago, my brothers of the class of 1984 and I heard these words delivered by the Bishop of Lansing, the Most Reverend Kenneth Povish.  They were delivered at St. Mary’s Cathedral in Lansing in front of our families and friends and most importantly our wives. I say “most importantly” because our wives were also instructed by our bishop to keep us grounded and remind us of our vocation not just to the diaconate but to family as well.  In celebrating this milestone anniversary, I would be remiss in not saying that it is not just us deacons who have walked the walk of service to the Lord, but our wives and families as well. Our wives humbled us if we became arrogant or too full of ourselves and buoyed us up if we became despondent or disheartened.  We may have been seen by our parishes as pillars our faith communities, but our wives were the base of that pillar and without them we would not be here.
 
The diaconate, of all the Holy Orders, is perhaps the most diverse in its response to the Mosaic call we heard in the first reading from Deuteronomy:
 
"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.
 
While this passage, called the Shema, is the ancient Jewish Prayer said even today, it is central to the first commandment and in our Catechism of the Catholic Church it is enjoined upon us this way:
 
Jesus summed up man's duties toward God in this saying: "You shall love the Lord your God with all your heart, and with all your soul, and with all your mind." This immediately echoes the solemn call: "Hear, O Israel: the LORD our God is one LORD."
 
God has loved us first. The love of the One God is recalled in the first of the "ten words." The commandments then make explicit the response of love that man is called to give to his God.
(CCC 2083)
 
Each of us in the diaconate has responded to this call of loving Jesus and putting the Lord our God first in our lives.  That call asks us to serve the Lord in his Church, but also carry the Gospel into the varied facets of our lives.  Permanent Deacons are almost always married and therefore must take the Gospel into their homes, making them true domestic churches.  Because, with few exceptions they also work in the secular world to support their families, they must take the Gospel there as well.  In all the varied professions in which deacons are engaged, there too must go the Gospel, and, in many cases, this is the most challenging task.  Finally, deacons are called to a ministry of charity, following Jesus’ example of service to the poor and disenfranchised. In all this service, there must be balance between ministry, family, and work.
 
In my forty years, as I am sure it was with my brothers here with me, that balancing act has been the most difficult part of living the life of service to God and his Church.  While not trying to make any analogy to their physical attributes, our wives act as gyroscopes, acting as a stabilizing influence to keep us on track.
 
When we were ordained back in 1984 the permanent diaconate was only 20 years old.  I think at that time there were only about 35 deacons in the Diocese of Lansing, and we were something of a novelty.  I can remember being at a gathering here at St. Thomas and being asked by a very conservative member of our parish if, once I was ordained, could I hear confessions.  Those of you who know me would not be surprised that I responded, “Only second hand.” Which totally scandalized the questioner, but I could not help it. 
 
After ordination, my classmate and brother deacon Gwen MacPeek (may he rest in peace) had to endure a good deal of push-back, especially from the vowed religious members of our parish staff who felt we were newcomers and not really professional ministers and certainly did not deserve a place in the liturgy.  I can remember telling them that our service at table, as we had had it drummed into us during formation, was only to validate our service to the people outside of Mass, the service of charity and to the people of God in the community at large.  I don’t know if that sunk in but thank God, we had pastors who appreciated having us starting back with Monsignor Lundsford and for the five pastors I have been fortunate to serve with, not to mention the 12 associate pastors (including a very young Fr. Bill Ashbaugh) my current pastor and boss.
 
You may ask the question, as many have over the years, why does the Church have deacons? The easiest way to answer that question is to compare the other members of the Holy Orders.  Bishops are our shepherds; they guide the diocesan churches and teach the Gospel from authority handed down from Christ to St. Peter.  Priests are delegated by the bishops to administer the sacraments to the parishes, the faith communities within the diocesan churches.  Deacons are to be the image of Christ’s service to the people, ministering to the sick, the imprisoned and the unchurched.
 
You can probably understand that as we were all going through formation, we asked this question of ourselves.  Why should we be ordained to do this work?  And I can remember clearly what our Director of Deacons, Fr. Doug Osborn, told our class.  He said, “The formation process does not make deacons.  It finds deacons operating in parishes, puts them through a period of discernment and training, then gives them sacramental grace in ordination and sends them back to those parishes with the strength of the Holy Spirt to do the work Christ calls us to.”
 
As we recognize our forty years of service to the church of Lansing and the people of St. Thomas whom I have been blessed to have served, I, on behalf of my brother deacons, thank you for your love and support and ask that you continue to pray for me and all of the diaconate that we may be faithful to that invocation received at ordination:
 
Receive the Gospel of Christ, whose herald you now are
Believe what you read
Teach what you believe
Practice what you teach
 
Pax
 
In other years on November 3^rd: Optional Memorial for Saint Martin De Porres, Religious
 

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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.

The Commemoration of All the Faithful Departed (All Souls)

Additional Information about the Feast of All Souls

“An Angel Frees the Souls of Purgatory”
by Lodovico Carracci, 1610

 
Readings for the Commemoration of All the Faithful Departed [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary: [3]
 
Note: The readings listed below are those suggested by the USCCB. The Ordo for Dioceses of the United States also offers #1011-1016 (Masses for the Dead). The Lectionary for Mass, #668, provides numerous other options for the celebrant/homilist. This post contains links to all the texts and commentaries offered to aid the homilist or student.
 
Reading 1: Wisdom 3:1-9

Options: Wisdom 4:7-14
Or: Isaiah 25:6a, 7-9
 
The souls of the just are in the hand of God,
and no torment shall touch them.
They seemed, in the view of the foolish, to be dead;
and their passing away was thought an affliction
and their going forth from us, utter destruction.
But they are in peace.
For if before men, indeed, they be punished,
yet is their hope full of immortality;
chastised a little, they shall be greatly blessed,
because God tried them
and found them worthy of himself.
As gold in the furnace, he proved them,
and as sacrificial offerings he took them to himself.
In the time of their visitation they shall shine,
and shall dart about as sparks through stubble;
they shall judge nations and rule over peoples,
and the LORD shall be their King forever.
Those who trust in him shall understand truth,
and the faithful shall abide with him in love:
because grace and mercy are with his holy ones,
and his care is with his elect.
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Commentary on Wis 3:1-9
 
This passage, while frequently used on the feasts of martyrs, can be understood as an early description of the process of achieving a place in the heavenly kingdom by all those who went before us in faith. The flow of this description provides a good picture of the purification of all the faithful that takes place in the transition from life, through purification in purgatory (“chastised a little, they shall be greatly blessed”), to new life with the Father.
 
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Responsorial Psalm: Psalm 23:1-3a, 3b-4, 5, 6
 
Options: Psalm 25:6 and 7b, 17-18, 20-21
Or: Psalm 27:1, 4, 7 and 8b and 9a, 13-14
 
R. (1) The Lord is my shepherd; there is nothing I shall want.
or:
R. Though I walk in the valley of darkness, I fear no evil, for you are with me.
 
The LORD is my shepherd; I shall not want.
In verdant pastures he gives me repose;
beside restful waters he leads me;
he refreshes my soul.
R. The Lord is my shepherd; there is nothing I shall want.
or:
R. Though I walk in the valley of darkness, I fear no evil, for you are with me.
 
He guides me in right paths
for his name’s sake.
Even though I walk in the dark valley
I fear no evil; for you are at my side
with your rod and your staff
that give me courage.
R. The Lord is my shepherd; there is nothing I shall want.
or:
R. Though I walk in the valley of darkness, I fear no evil, for you are with me.
 
You spread the table before me
in the sight of my foes;
You anoint my head with oil;
my cup overflows.
R. The Lord is my shepherd; there is nothing I shall want.
or:
R. Though I walk in the valley of darkness, I fear no evil, for you are with me.
 
Only goodness and kindness follow me
all the days of my life;
and I shall dwell in the house of the LORD
for years to come.
R. The Lord is my shepherd; there is nothing I shall want.
or:
R. Though I walk in the valley of darkness, I fear no evil, for you are with me.
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Commentary on Ps 23:1-3a, 3b-4, 5, 6
 
Psalm 23 is one of the most familiar songs in the entire psalter. “God's loving care for the psalmist is portrayed under the figures of a shepherd for the flock (Psalm 23:1-4) and a host's generosity toward a guest (Psalm 23:5-6). The imagery of both sections is drawn from traditions of the exodus (Isaiah 40:11; 49:10; Jeremiah 31:10).”[4] While the theme of shepherd is mentioned in the first strophe, the psalm really speaks to the peace given to those who follow the Lord and place their trust in Him, even into the “dark valley.”
 
The reference in the third strophe above: “'You spread the table before me in the sight of my foes' occurs in an exodus context in Psalm 78:19. As my enemies watch: my enemies see that I am God's friend and guest. Oil: a perfumed ointment made from olive oil, used especially at banquets (Psalm 104:15; Matthew 26:7; Luke 7:37, 46; John 12:2).”[5]
 
CCC: Ps 23:5 1293
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Reading II: Romans 5:5-11
 
Options: Rom 6:3-9
Or: Romans 5:17-21
Or: Romans 8:14-23
Or: Romans 8:31b-35, 37-39
Or: Romans 14:7-9, 10c-12
Or: 1 Corinthians 15:20-28
Or: 1 Corinthians 15:51-57
Or: 2 Corinthians 4:14-5:1
Or: 2 Corinthians 5:1, 6-10
Or: Philippians 3:20-21
Or: 1 Thessalonians 4:13-18
Or: 2 Timothy 2:8-13
 
Brothers and sisters:
Hope does not disappoint,
because the love of God has been poured out into our hearts
through the Holy Spirit that has been given to us.
For Christ, while we were still helpless,
died at the appointed time for the ungodly.
Indeed, only with difficulty does one die for a just person,
though perhaps for a good person
one might even find courage to die.
But God proves his love for us
in that while we were still sinners Christ died for us.
How much more then, since we are now justified by his Blood,
will we be saved through him from the wrath.
Indeed, if, while we were enemies,
we were reconciled to God through the death of his Son,
how much more, once reconciled,
will we be saved by his life.
Not only that,
but we also boast of God through our Lord Jesus Christ,
through whom we have now received reconciliation.
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Commentary on Rom 5:5-11
 
St. Paul speaks of the hope of Christians who have been made holy, sanctified, “justified” by their faith in Christ Jesus. This faith was “poured out into our hearts through the Holy Spirit” [in baptism]. (This link between Christ and the Holy Spirit begins the apostle’s trinitarian theology.)
 
Justification was not through some merit of theirs (ours), but through God’s infinite mercy. The demonstration of this mercy was Christ’s sacrifice for those who called him “enemy.” While still burdened by sin (the Law of Moses defined sin, and all were sinners because of this), Jesus became the sacrifice of atonement. His blood reconciled us to the Father by removing the sin that kept us apart.
 
CCC: Rom 5:3-5 2734, 2847; Rom 5:5 368, 733, 1820, 1964, 2658; Rom 5:8 604; Rom 5:10 603, 1825
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Gospel: John 6:37-40
 
Options: Matthew 5:1-12a
Or: Matthew 11:25-30
Or: Matthew 25:31-46
Or: Luke 7:11-17
Or: Luke 23:44-46, 50, 52-53; 24:1-6a
Or: Luke 24:13-16, 28-35
Or: John 5:24-29
Or: John 11:17-27
Or: John 11:32-45
Or: John 14:1-6
 
Jesus said to the crowds:
“Everything that the Father gives me will come to me,
and I will not reject anyone who comes to me,
because I came down from heaven not to do my own will
but the will of the one who sent me.
And this is the will of the one who sent me,
that I should not lose anything of what he gave me,
but that I should raise it on the last day.
For this is the will of my Father,
that everyone who sees the Son and believes in him
may have eternal life,
and I shall raise him on the last day.”
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Commentary on Jn 6:37-40
 
This Gospel passage is part of the “Bread of Life” section from St. John’s Gospel. Jesus first clearly identifies himself as having come from God, his Father, and as heir to the kingdom of heaven with “Everything that the Father gives me will come to me.” The Lord tells those gathered that no one will be rejected who asks to follow the Son of God. He goes further, telling the crowds that anyone who believes in him “may have eternal life.” For the faithful, this is an invitation to participate in eternal life.
 
We note the humility with which the Lord makes this offer (“I came down from heaven not to do my own will but the will of the one who sent me”). “St. Augustine, commenting on vv. 37 and 38, praises the humility of Jesus, the perfect model for the humility of the Christian: Jesus chose not to do His own will but that of the Father who sent Him: 'Humbly am I come, to teach humility am I come, as the master of humility am I come; he who comes to Me is incorporated in Me; he who comes to Me, becomes humble; he who cleaves to Me will be humble, for he does not his will but God's' ("In Ioann. Evang.", 25, 15 and 16).”[6]
 
CCC: Jn 6 1338; Jn 6:38 606, 2824; Jn 6:39-40 989, 1001; Jn 6:40 161, 994
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Reflection:
 
The feast we celebrated yesterday, “The Solemnity of All Saints,” coupled with today’s great celebration, the Commemoration of All the Faithful Departed (All Souls), has been embraced and twisted by the secular societies of our continent.  It is similar in some ways to what has been done to Christmas and Easter.  Christmas is now more about materialism than faith, and Easter more about candy and eggs than the Risen Savior. But because this season’s focus is on those gone before us in faith, the rather dark secular culture that has emerged over the years is trying to make the current theme of Halloween into a much darker time.  It has become a blend of the “day of the dead,” in some of the Hispanic cultures, and the twisted Voodoo superstitions of the Caribbean. I’ll borrow some research from popular Catholic columnist, Mark Shea.
 
Actually, Halloween, or All Hallows Eve, in spite of what is said by those who enjoy bashing religion, most especially the Catholic Faith, has very Catholic roots. The All Saints celebration came about because back in the early Church in Italy there were numerous martyred saints venerated regionally, where they had the greatest impact.  To allow for unified veneration of these numerous examples of heroic virtue, Pope Gregory III (741) established the feast to be celebrated on May 13^th.  It was later moved it to November 1^st, to coincide with the dedication day of All Saints Chapel at St. Peter’s in Rome. (You may have heard this was somehow a plot of the Church to supersede or suppress pagan rituals around the same time in Ireland, but as you can see, at that time there were very few Druids in Ireland, and Italy is a long way off.)  It was Pope Gregory IV many years later (841) that extended the feast to the whole Church.
 
So where did the feast we celebrate today come from? Well, about a century and a half later, St. Odilo, the abbot of the monastery at Cluny (in southern France) added a celebration of All Souls on November 2^nd. Because St. Odilo had great influence over the faithful of the time, the celebration quickly spread.  As a result, we now have back-to-back feasts for those in heaven (the saints) and those on the way to becoming saints, those in purgatory.
 
What about those in hell?  Around the same time a tradition sprang up in Ireland (not supported by the Church) that to appease the souls in hell they would go out on All Hallows Eve and bang pots and pans together, not much more developed until the 14^th and 15^th centuries when the “Black Death” took a tremendous toll of lives.  At that time Feast of All Souls became a huge celebration and the danse macabre, or “dance of death,” developed featuring the devil leading a chain of people to the tomb.  The dance was accompanied by the French dressing in costumes.
 
Fast forward to the 17^th century. We find the French and their traditional costumes and the Irish mollifying the dead.  It all came together.  Around this time, we also have a great deal of anti-Catholic sentiment in the colonies.  Much of this revolved around Guy Fawkes, an English Catholic who allegedly tried to blow up Parliament in 1605.  The celebration by the Protestants was on November 5^th, and revelers would show up at Catholic houses demanding cakes for their celebration, so “trick or treat” was likely a very real threat.  When we mash all of those traditions together over the years, we come up with Halloween, a holiday inspired by All Saints and All Souls, not suppressing the Druids or the Wiccan feast of Samhain.
 
Now we come to the serious topic of the real meaning of All Souls. Today is the day we celebrate God’s promise of salvation through the forgiveness of sins and recall all those who have gone before us in faith. We believe that our family members and friends who professed faith in God and his Son have, or one day will achieve, a place in the heavenly kingdom. We pray that their passage from this life to the next will not be too difficult.
 
The promise is made in St. John’s Gospel “everyone who sees the Son and believes in him may have eternal life, and I shall raise him on the last day.” That promise is amplified by St. Paul in his letter to the Romans, as he defines the opening of that heavenly gate as our baptism into Christ’s family. In that baptism, we not only embrace the life of Christ, but his death. And in dying with him, we will rise with him.
 
This is our great hope. But those who have gone before us need our prayers, because we know a few things, also from Scripture. First, we know that God’s time is not our time. We also know that, in order to come before him, we must be completely purified. It is stated in the reading from the book of Wisdom:
 
“For if before men, indeed, they be punished, yet is their hope full of immortality; chastised a little, they shall be greatly blessed, because God tried them and found them worthy of himself. As gold in the furnace, he proved them, and as sacrificial offerings he took them to himself.” (Wisdom 3:4)
 
We see in this verse the process necessary before we come to that heavenly place. This is stated clearly in our understanding of that passage as defined in the Catechism of the Catholic Church:
 
“All who die in God's grace and friendship, but still imperfectly purified, are indeed assured of their eternal salvation; but after death they undergo purification, so as to achieve the holiness necessary to enter the joy of heaven.” (Catechism of the Catholic Church # 1030)  [7]
 
Some time back while reflecting upon this process of purification, I offered this short poem – Imagining Purgatory.
 
Pax
 
In other years on this date: Saturday of the Thirtieth Week in Ordinary Time
 

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[1] The picture is “An Angel Frees the Souls of Purgatory” by Lodovico Carracci, 1610.
[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 Psalm 23.
[5] Ibid.
[6] The Navarre Bible, “Gospels and Acts,” Scepter Publishers, Princeton, NJ, © 2002, p. 592.
[7] English Translation of the Catechism of the Catholic Church, © 1994 United States Catholic Conference Inc., Libreria Editrice Vaticana, 1030.