 |
“Seven Brothers and Their Mother are Martyred”
by Matthaeus Merian I, 1593-1650 |
Readings for Wednesday of the Thirty-third Week in Ordinary Time [1]
Readings from the Jerusalem Bible [2]
Readings and Commentary: [3]
Reading 1: 2 Maccabees 7:1, 20-31
It happened that seven brothers with their mother were arrested
and tortured with whips and scourges by the king,
to force them to eat pork in violation of God’s law.
Most admirable and worthy of everlasting remembrance was the mother,
who saw her seven sons perish in a single day,
yet bore it courageously because of her hope in the Lord.
Filled with a noble spirit that stirred her womanly heart with manly courage,
she exhorted each of them
in the language of their ancestors with these words:
“I do not know how you came into existence in my womb;
it was not I who gave you the breath of life,
nor was it I who set in order
the elements of which each of you is composed.
Therefore, since it is the Creator of the universe
who shapes each man’s beginning,
as he brings about the origin of everything,
he, in his mercy,
will give you back both breath and life,
because you now disregard yourselves for the sake of his law.”
Antiochus, suspecting insult in her words,
thought he was being ridiculed.
As the youngest brother was still alive, the king appealed to him,
not with mere words, but with promises on oath,
to make him rich and happy if he would abandon his ancestral customs:
he would make him his Friend
and entrust him with high office.
When the youth paid no attention to him at all,
the king appealed to the mother,
urging her to advise her boy to save his life.
After he had urged her for a long time,
she went through the motions of persuading her son.
In derision of the cruel tyrant,
she leaned over close to her son and said in their native language:
“Son, have pity on me, who carried you in my womb for nine months,
nursed you for three years, brought you up,
educated and supported you to your present age.
I beg you, child, to look at the heavens and the earth
and see all that is in them;
then you will know that God did not make them out of existing things;
and in the same way the human race came into existence.
Do not be afraid of this executioner,
but be worthy of your brothers and accept death,
so that in the time of mercy I may receive you again with them.”
She had scarcely finished speaking when the youth said:
“What are you waiting for?
I will not obey the king’s command.
I obey the command of the law given to our fathers through Moses.
But you, who have contrived every kind of affliction for the Hebrews,
will not escape the hands of God.”
-------------------------------------------
Commentary on 2 Mc 7:1, 20-31
This selection from the Second Book of Maccabees provides examples of courage in the face of extreme cruelty based upon belief in the resurrection on the last day. This is one of the important theological ideas expounded upon in the book and provides a framework for our later understanding of the importance of Christ’s sacrifice and promise.
“In the first part the conviction that the just will rise and evildoers will be punished builds up as the story goes on. Each of the replies given by the six brothers contains some aspect of that truth. The first says that just men prefer to die rather than sin (v. 2) because God will reward them (v. 6); the second, that God will raise them to a new life (v. 9); the third, that they will rise with their bodies remade (v. 11); the fourth, that for evildoers there will be no "resurrection to life" (v. 14); the fifth, that there will be punishment for evildoers (v. 17); and the sixth, that when just people suffer it is because they are being punished for their own sins (v. 18).
“In the second part, both the mother and the youngest brother affirm what the others have said: but the boy adds something new when he says that death accepted by the righteous works as atonement for the whole people (vv. 37-38).”[4]
CCC: 2 Mc 7:22-23 297; 2 Mc 7:28 297; 2 Mc 7:29 992
-------------------------------------------
Responsorial Psalm: Ps 17:1bcd, 5-6, 8b and 15
R. (15b) Lord, when your glory appears, my joy will be full.
Hear, O LORD, a just suit;
attend to my outcry;
hearken to my prayer from lips without deceit.
R. Lord, when your glory appears, my joy will be full.
My steps have been steadfast in your paths,
my feet have not faltered.
I call upon you, for you will answer me, O God;
incline your ear to me; hear my word.
R. Lord, when your glory appears, my joy will be full.
Keep me as the apple of your eye;
hide me in the shadow of your wings.
But I in justice shall behold your face;
on waking, I shall be content in your presence.
R. Lord, when your glory appears, my joy will be full.
-------------------------------------------
Commentary on Ps 17:1bcd, 5-6, 8b and 15
Psalm 17 is an individual lament. The psalmist sings for God’s help in distress, having been firm in faithfulness. The Lord is called upon for justice. The psalmist asks for this help in spite of the tests undergone, proclaiming that God alone is the just judge. In the Lord and in his justice the psalmist is content.
-------------------------------------------
Gospel: Luke 19:11-28
While people were listening to Jesus speak,
he proceeded to tell a parable because he was near Jerusalem
and they thought that the Kingdom of God
would appear there immediately.
So he said,
“A nobleman went off to a distant country
to obtain the kingship for himself and then to return.
He called ten of his servants and gave them ten gold coins
and told them, ‘Engage in trade with these until I return.’
His fellow citizens, however, despised him
and sent a delegation after him to announce,
‘We do not want this man to be our king.’
But when he returned after obtaining the kingship,
he had the servants called, to whom he had given the money,
to learn what they had gained by trading.
The first came forward and said,
‘Sir, your gold coin has earned ten additional ones.’
He replied, ‘Well done, good servant!
You have been faithful in this very small matter;
take charge of ten cities.’
Then the second came and reported,
‘Your gold coin, sir, has earned five more.’
And to this servant too he said,
‘You, take charge of five cities.’
Then the other servant came and said,
‘Sir, here is your gold coin;
I kept it stored away in a handkerchief,
for I was afraid of you, because you are a demanding man;
you take up what you did not lay down
and you harvest what you did not plant.’
He said to him,
‘With your own words I shall condemn you,
you wicked servant.
You knew I was a demanding man,
taking up what I did not lay down
and harvesting what I did not plant;
why did you not put my money in a bank?
Then on my return I would have collected it with interest.’
And to those standing by he said,
‘Take the gold coin from him
and give it to the servant who has ten.’
But they said to him,
‘Sir, he has ten gold coins.’
He replied, ‘I tell you,
to everyone who has, more will be given,
but from the one who has not,
even what he has will be taken away.
Now as for those enemies of mine who did not want me as their king,
bring them here and slay them before me.’”
After he had said this,
he proceeded on his journey up to Jerusalem.
-------------------------------------------
Commentary on Lk 19:11-28
This selection from St. Luke’s Gospel contains two interwoven parables. The first is the parable of the talents (see also Matthew 25:14ff). The gold coins represent the gifts God has given us. The king’s return is meant to symbolize the Lord's final return in judgment. His reaction to each of the servants indicates the Lord’s expectation that the gifts he gives us are expected to be used, and used for his greater glory. We are not to hide them; in doing so we lose them.
The second is the parable of the rejected king. This latter parable could have had historical significance since, after the death of Herod the Great, his son Archelaus went to Rome to receive the same authority. He was opposed by a delegation of Jews. Although he was not given the title of king, he was given authority over Judea and Samaria. This parallel used by St. Luke would have served to stop speculation about the imminent Parousia. A second possibility is that the Lord himself was predicting that his impending entry to Jerusalem was not to be a glorious kingship, but rather he would have to travel to a far distant place (heaven) to receive that crown.
St. Luke’s version of the parable of the talents serves to reinforce the idea that the faithful must be diligent in building up the kingdom of God through the use of what God has provided. Failure to do so (presuming the imminent second coming and laying down one’s vocation) would result in severe punishment.
CCC: Lk 19:11-27 1936; Lk 19:13;15 1880
-------------------------------------------
Reflection:
The focus of the parables from the Gospel today is an exhortation to be diligent in practicing the faith, which God has given, and as Holy Mother Church has instructed. The heart of the message is clear, God will expect an accounting for what we have been given in his name and have used it (it is hoped) for his greater glory.
Today, however, we reflect upon the part of the parable where the group of residents had sent the delegation after the king saying: “We do not want this man to be our king.” It is those individuals, analogized in the parable, who later would crucify Jesus, martyr the apostles and saints, and who continue to persecute the faithful to this day. We are amazed to see the depth of the hatred directed at the Church, even by some people who call themselves Christian.
As long as the Catholic Church, founded by St. Peter and grown by St. Paul, remains quietly doing the work the Lord left to us, secular society enjoys our presence and extols our virtue. But when society wishes to embrace policies that diametrically contravene the moral teaching of the Church (e.g., euthanasia, abortion, the destruction of the traditional family) and the faithful, led by their shepherds, cry out against those amoral policies. – Christians are suddenly a threat – a force of evil, because we do not embrace the hedonistic values at the core of these propositions.
We speak here of the U.S. Bishops’ ongoing fight against the erosion of religious liberty. We speak also of the vitriolic attacks across the country as the Church resists being forced to adopt acceptance of gay marriages. Finally, we speak of the redefinition of “marriage,” the only institution that binds children to their biological parents. The hatred for the Church’s courageous stance against the weakening of the value of human life and dignity is palpable, and we must stand at the forefront of this attack, supporting the justice of Christ. He bids us to use our God-given talents to fight this very kind of attack.
Today we remember those who do not want a just king – those who said so many years ago, referring to the Lord: “We do not want this man to be our king.” They are still walking among us and still hate us (although usually quietly). Today we pray for their conversion, that God’s mercy will not see them treated as the parable demanded: “as for those enemies of mine who did not want me as their king, bring them here and slay them before me.’
Regular subscribers will have notice that I missed posting for the Thirty-third Sunday and the Monday and Tuesday following. I was taken ill and had no access to post. If you are interested, here are some links that will catch up.
Thirty-third Sunday of Ordinary Time
Memorial of Saint Elizabeth of Hungary, Religious
Proper readings for the Memorial of St. Elizabeth of Hungary
Biographical Information about St. Elizabeth of Hungary
Tuesday of the Thirty-third Week in Ordinary Time
Optional Memorial of the Dedication of the Basilica of Saints Peter and Paul, Apostles
Proper readings for the Memorial of the Dedication of the Basilicas of Sts. Peter and Paul
Additional Information about the Dedication of the Basilicas of Sts. Peter and Paul
Or
Optional Memorial for Saint Rose Philippine Duchesne [United States]
Alternate readings for this memorial may be taken from the Common of Virgins or the Common of Holy Men and Women.
Author’s selection of the Memorial of St. Rose Philippine Duchesne
Additional Information about St. Rose Philippine Duchesne
Pax
[1] The picture is “Seven Brothers and Their Mother are Martyred” by Matthaeus Merian I, 1593-1650.
[2] S.S. Commemoratio[3] The readings are taken from the New American Bible, with the exception of the psalm and its response which were developed by the International Committee for English in Liturgy (ICEL). This republication is not authorized by USCCB and is for private use only.
[4] The Navarre Bible, Chronicles-Maccabees (Scepter Publishers, Princeton, NJ, © 2003), 569-70.
