Feast of the Transfiguration of the Lord

Additional Information about the Feast of the Transfiguration of the Lord
 

“The Transfiguration”
by Sanzio Raffaello, 1516-20

Readings for the Feast of the Transfiguration of the Lord [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary: [3]
 
Reading 1: Daniel 7:9-10, 13-14
 
Thrones were set up
and the Ancient One took his throne.
His clothing was bright as snow,
and the hair on his head as white as wool;
his throne was flames of fire,
with wheels of burning fire.
A surging stream of fire
flowed out from where he sat;
Thousands upon thousands were ministering to him,
and myriads upon myriads attended him.
The court was convened and the books were opened.
 
As the visions during the night continued, I saw:
 
One like a Son of man coming,
on the clouds of heaven;
When he reached the Ancient One
and was presented before him,
The one like a Son of man received dominion, glory, and kingship;
all peoples, nations, and languages serve him.
His dominion is an everlasting dominion
that shall not be taken away,
his kingship shall not be destroyed.
-------------------------------------------
Commentary on Dn 7:9-10, 13-14
 
In this vision from the book of Daniel, we see the symbolic descriptions for God the Father, “the Ancient One,” seated on the Throne of Judgment (symbolized by fire), with all the faithful before him. Then comes “one like a Son of man"; this reference is a messianic vision. Jesus took that title upon himself in fulfillment of Scripture (in addition to John 1:51, see also Mark 14:62, Luke 22:69 and Matthew 26:64 all of which reference the attendance of heavenly powers).
 
In the context of the Feast of the Transfiguration, this image is consistent with that seen by the disciples in the Gospel.
 
CCC: Dn 7:10 678; Dn 7:13 440; Dn 7:14 664
-------------------------------------------
Responsorial Psalm: Psalm 97:1-2, 5-6, 9
 
R. (1a and 9a) The Lord is king, the Most High over all the earth.
 
The Lord is king; let the earth rejoice;
let the many islands be glad.
Clouds and darkness are round about him,
justice and judgment are the foundation of his throne.
R. The Lord is king, the Most High over all the earth.
 
The mountains melt like wax before the Lord,
before the Lord of all the earth.
The heavens proclaim his justice,
and all peoples see his glory.
R. The Lord is king, the Most High over all the earth.
 
Because you, O Lord, are the Most High over all the earth,
exalted far above all gods.
R. The Lord is king, the Most High over all the earth.
-------------------------------------------
Commentary on Ps 97:1-2, 5-6, 9
 
This song of thanksgiving rejoices in God’s rule of the earth from his heavenly throne. The images presented extol God’s supreme authority over earth and heaven.  The Heavenly Father is exalted above all of man’s deified creations. The imagery is consistent with God’s special presence (“clouds and darkness” seen but untouchable, emanating unspeakable power). The psalmist announces God’s justice and power over all creation.
 
-------------------------------------------
Reading II: 2 Peter 1:16-19
 
Beloved:
We did not follow cleverly devised myths
when we made known to you
the power and coming of our Lord Jesus Christ,
but we had been eyewitnesses of his majesty.
For he received honor and glory from God the Father
when that unique declaration came to him from the majestic glory,
“This is my Son, my beloved, with whom I am well pleased.”
We ourselves heard this voice come from heaven
while we were with him on the holy mountain.
Moreover, we possess the prophetic message that is altogether reliable.
You will do well to be attentive to it,
as to a lamp shining in a dark place,
until day dawns and the morning star rises in your hearts.
-------------------------------------------
Commentary on 2 Pt 1:16-19
 
St. Peter offers his reference to the transfiguration event, as part of an apologia; he presents his experience, claiming Jesus as the Christ, the Son of God. He quotes the Gospel account of this event explicitly, saying that he was indeed present and heard the words: “This is my Son, my beloved, with whom I am well pleased.” (See Matthew 17:5; Mark 9:7; and Luke 9:35.)
 
"These verses encapsulate the whole notion of biblical prophecy  ̶  its value, interpretation and divine origin. They also show the close connection between the Old and the New Testaments. "The books of the Old Testament, all of them caught up into the Gospel message, attain and show forth their full meaning in the New Testament (cf. Matthew 5:17; Luke 24:27; Romans 16:25-26; 2 Corinthians 3:14-16) and, in their turn, shed light on it and explain it" (Vatican II, ‘Dei Verbum', 16). [4]
 
CCC: 2 Pt 1:16-18 554
-------------------------------------------
Gospel: Luke 9:28b-36
 
Jesus took Peter, John, and James
and went up a mountain to pray.
While he was praying his face changed in appearance
and his clothing became dazzling white.
And behold, two men were conversing with him, Moses and Elijah,
who appeared in glory and spoke of his exodus
that he was going to accomplish in Jerusalem.
Peter and his companions had been overcome by sleep,
but becoming fully awake,
they saw his glory and the two men standing with him.
As they were about to part from him, Peter said to Jesus,
“Master, it is good that we are here;
let us make three tents,
one for you, one for Moses, and one for Elijah.”
But he did not know what he was saying.
While he was still speaking,
a cloud came and cast a shadow over them,
and they became frightened when they entered the cloud.
Then from the cloud came a voice that said,
“This is my chosen Son; listen to him.”
After the voice had spoken, Jesus was found alone.
They fell silent and did not at that time
tell anyone what they had seen.
-------------------------------------------
Commentary on Lk 9:28b-36
In this passage, St. Luke relates the account of the Transfiguration. Jesus goes up a mountain, to a high place with Peter, James, and John. ["Open-air cultic sites.  The term 'high place' is the usual translation of these worship sites.  Although these sites were often located on hills, they were not all so placed (cf. 1 Kings 11:7, 2 Kings 16:4, 17:9-10; Jeremiah 7:31, 32:35). They could be sited on mountain-tops (Deuteronomy 32:13; Isaiah 58:14; Amos 4:13; Micah 1:3) or even by the sea (Job 9:8).  The high places were dedicated to God or to Canaanite deities, and in the period before the establishment of the temple at Jerusalem, such worship centers could be considered legitimate (Exodus 20;24; Judges 6:26; 2 Kings 14:4; 1 Chronicles 21:15).  The first mention of them is in 1 Samuel 9:13, likely a reference to Ramah."[5]]  His appearance changed and the disciples observe him conversing about “his exodus” with Moses and Elijah (Jesus’ exodus would be the Passion toward which he was moving).
 
The disciples' response to this vision was first to “make three tents,” alluding to the Jewish feast of Tabernacles, placing the Lord at the same level of importance as Moses and Elijah. Before any response was made, a cloud came and cast a shadow over them, and God’s voice came from the cloud announcing: “This is my chosen Son, listen to him.” (Reminiscent of the words heard at his baptism in the Jordan: Matthew 3:17; Mark 1:11; and Luke 3:22.)  Jesus is elevated above Moses and Elijah to a place with God himself.
 
It is clear from this story, and the other transfiguration accounts, that what had happened was kept secret until after Jesus' death and resurrection. It was at that time that the true significance of the event was understood by the Christian community, and the experience placed in its proper position chronologically.
 
CCC: Lk 9:28 2600; Lk 9:30-35 2583; Lk 9:31 554, 1151; Lk 9:33 556; Lk 9:34-35 659, 697; Lk 9:35 516, 554
 -------------------------------------------
Reflection:
 
When did Jesus (true man) completely understand that he was God?  The answer to the question is unknowable, but as we seek to understand the Lord, it helps sometimes to ask such questions.  Let us speculate for a moment.
 
Since he was true man, we could postulate that he could not have had complete knowledge of his nature from the moment of his birth.  That knowledge would have changed his behavior.  However, we do hear Jesus refer to “my father’s house” in St. Luke’s Gospel (Luke 2:49) when Jesus became separated from his family in Jerusalem, and they found him in the temple.  It could also be argued (and has been) that Jesus, the boy, was simply beginning to understand that special relationship he had with God.
 
It has been said that Jesus did not completely realize he was God until his Baptism, the first time God spoke saying: “This is my beloved son in whom I am well pleased” (Matthew 3:17; Mark 1:11; and Luke 3:22).  But then immediately following that event he was driven into the desert to be tempted by the devil.  This was clearly a test (for our benefit?).  Could he have known with absolute certainty that he was God at that point, allowing the devil to tempt him?
 
We come next to the feast we celebrate today, the Transfiguration.  We hear how Jesus has gone up to a “high place” (a clear reference to sacred ground, a sanctified place dedicated to God) to pray, to speak with God.  In doing so his nature is revealed to the disciples, as his glorified nature overcomes his physical form, and his appearance is changed.  With him, the disciples observe Moses, giver of the Law, and Elijah, prince of prophets.  It was these two elements of faith, the law and the prophets, that Jesus came to fulfill.  Did the Lord fully understand his nature at that moment?
 
When God came in the form of a cloud and said, “This is my chosen Son; listen to him,” did Jesus hear and understand that the word “Son” was spoken with a capital “S,” not in the lower case as we understand our relationship to him?  If he did, then why did he allow the events that followed?  He took this event with him, even into the Garden where he begged the Father to take the cup from him.  Could he have known completely, as his tears fell like blood?
 
Certainly, Jesus knew his true nature at the resurrection.  He returned with complete knowledge, knowing that he had come from God, and returned to the Father in fulfillment of all that was written in the Law and the Prophets.  As true man, he suffered, and he suffered not just the physical pain of life and the Passion, he suffered too the emotional and psychological pain of not knowing what would come of his mission and his life on earth.
 
While such woolgathering may not provide answers for us, today we rejoice in our sure and complete faith that Jesus is Lord and Savior, and it is to him we owe our thanks and prayers.
 
Pax
 
In other years: Saturday of the Eighteenth Week in Ordinary Time (Yr. 2)
 

---

[1] S.S. Commemoratio
[2] The painting today is “The Transfiguration” by Sanzio Raffaello, 1516-20.
[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: “Revelation and Hebrews and Catholic Letters”, Scepter Publishers, Princeton, NJ, © 2003, p. 361.
[5] Catholic Bible Dictionary, © 2009 by Scott W. Hahn p. 361.

Friday of the Eighteenth Week in Ordinary Time

(Optional Memorial for the Dedication of the Basilica of Saint Mary Major in Rome)
 
Proper readings for the Memorial of the Dedication of the Basilica of Saint Mary Major in Rome
 

Additional information about the Dedication of the Basilica of St. Mary Major Rome

“Christ Carrying the Cross” (detail)
by Lorenzo Lotto,1526

Readings for Friday of the Eighteenth Week in Ordinary Time [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary: [3]
 
Reading 1: Nahum 2:1, 3; 3:1-3, 6-7
 
See, upon the mountains there advances
the bearer of good news,
announcing peace!
Celebrate your feasts, O Judah,
fulfill your vows!
For nevermore shall you be invaded
by the scoundrel; he is completely destroyed.
The Lord will restore the vine of Jacob,
the pride of Israel,
Though ravagers have ravaged them
and ruined the tendrils.
 
Woe to the bloody city, all lies,
full of plunder, whose looting never stops!
The crack of the whip, the rumbling sounds of wheels;
horses a-gallop, chariots bounding,
Cavalry charging, the flame of the sword, the flash of the spear,
the many slain, the heaping corpses,
the endless bodies to stumble upon!
I will cast filth upon you,
disgrace you and put you to shame;
Till everyone who sees you runs from you, saying,
“Nineveh is destroyed; who can pity her?
Where can one find any to console her?”
-------------------------------------------------
Commentary on Na 2:1, 3; 3:1-3, 6-7
 
This passage takes excerpts from the two sections of the short book of the prophet Nahum. He was a contemporary of Jeremiah, writing in about 612 BC. The focus of this selection is on the significance of the fall of Nineveh.  His oracle envisions the restoration of Judah and Israel as well as God’s just retribution against the Assyrians, whose ruthlessness was legendary.
 
-------------------------------------------------
Responsorial Psalm: Deuteronomy 32:35cd-36ab, 39abcd, 41
 
R. (39c) It is I who deal death and give life.
 
Close at hand is the day of their disaster,
and their doom is rushing upon them!
Surely, the Lord shall do justice for his people;
on his servants he shall have pity.
R. It is I who deal death and give life.
 
“Learn then that I, I alone, am God,
and there is no god besides me.
It is I who bring both death and life,
I who inflict wounds and heal them.”
R. It is I who deal death and give life.
 
I will sharpen my flashing sword,
and my hand shall lay hold of my quiver,
“With vengeance I will repay my foes
and requite those who hate me.”
R. It is I who deal death and give life.
-------------------------------------------
Commentary on Dt 32:35cd-36ab, 39abcd, 41
 
In this selection from Deuteronomy, Moses begins to describe the unique participation of the Hebrew people, the Chosen People, in God’s covenant. Moses actually presents a homily on the election of Israel, how God has shown his omnipotence through the salvific acts and signs (e.g. plagues in Egypt, saving miracles that facilitated the exodus).
 
These proofs, Moses explains, are the reason they must be faithful to God, and instruct their children to do the same. In doing so they receive the reward for their fidelity: “that you and your children after you may prosper." This section acts as a prologue to the introduction to the Law.
 
CCC: Dt 4:37 218
-------------------------------------------
Gospel: Matthew 16:24-28
 
Jesus said to his disciples,
“Whoever wishes to come after me must deny himself,
take up his cross, and follow me.
For whoever wishes to save his life will lose it,
but whoever loses his life for my sake will find it.
What profit would there be for one to gain the whole world
and forfeit his life?
Or what can one give in exchange for his life?
For the Son of Man will come with his angels in his Father’s glory,
and then he will repay each according to his conduct.
Amen, I say to you, there are some standing here
who will not taste death
until they see the Son of Man coming in his Kingdom.”
-------------------------------------------
Commentary on Mt 16:24-28
 
This is the second time, within the Gospel of St. Matthew, the Lord instructs the disciples that if they wish to follow him, they must take up the cross (the first time is in Matthew 10:38). 
 
"Jesus' paradox at 16:25 ('whoever would save his life will lose it, and whoever loses his life for my sake will find it') is fulfilled first of all in Jesus himself, in the way his life's loss on the Cross flowers in the Resurrection and the birth of the Church." [4]
 
This passage focuses the followers of Christ on the idea that serving the Lord must come before any other purposes in life, since it is through following Jesus that eternal life is gained. It is also explicit that bringing the Word of God, the message of the Kingdom of God, to the world will lead to persecution, and even the possibility of death.
 
CCC: Mt 16:24-26 736; Mt 16:24 226, 618, 2029; Mt 16:25-26 363; Mt 16:25 2232; Mt 16:26 1021
-------------------------------------------
Reflection:
 
The message that resonates with us today is the Lord calling us to “deny himself, take up his cross and follow me.”  That call is different for each one of us.  Denying oneself we interpret to mean putting aside our personal desires and goals when they conflict with what we perceive God is calling us to.  This phrase, taken to extremes, has led many of our saintly predecessors in the faith to excesses of physical hardship, even to the point of death in some cases.  Each of us must look into our own heart and find there that reflexive relationship between what it means to deny our human ambitions, and answer Christ’s call to follow him.
 
The “following Christ” part of our call may dictate what necessarily needs to be denied.  For example, there is an individual in our parish who feels called to take Holy Communion to the sick and elderly, to bring them the sacramental grace and hope in eternal life that flows from that sacrament.  Each Sunday after Mass he goes to the houses of a number of the elderly or homebound on that holy errand.  He has done this for over ten years.  In following Christ this way he has reflexively given up his leisure pursuits on that day.  In placing the mission of Christ before his own personal comfort, he has denied himself and followed Christ.
 
There is another example of a husband and wife who are actively involved in ministry to migrant workers who come to the region each summer to work in the fields.  In addition to going to the camps to minister to them, this family has spent thousands of dollars of their own funds to put together a special day for these people, the poor and burdened, that included bringing in speakers, putting on a meal (for three hundred, for which they paid) and having a Spanish-speaking bishop preside at a special Mass for them.  They denied themselves, gave up time and resources, in order to follow Christ’s call to serve the poor.
 
There is one other example that should be shared.  There is an elderly parishioner who is afflicted with osteoporosis; she can barely walk because of the pain.  Each day she comes to Mass and prays for people who have written down prayer requests in the book of intentions.  She prays for others!  She has given of her time and her own comfort to take up her cross and follow the Lord.
 
It is up to us to examine our own call to follow Christ.  What has he given us that can be used to proclaim his love to the world through our efforts?  What are we called to offer to him?  It is a question that needs to be considered constantly and we are called to do that once more today.
 
Pax

---

[1] The picture is “Christ Carrying the Cross” (detail) by Lorenzo Lotto,1526.
[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] Fire of Mercy Heart of the Word Volume II, Erasmo Leiva-Merikakis, Ignatius Press, San Francisco, CA, © 2003 p. 543.

Memorial of Saint John Vianney, Priest

Proper readings for the Memorial of St. John Vianney
 
Biographical information about St. John Vianney

“St. John Vianney”
artist and date are unknown

Readings for Thursday of the Eighteenth Week in Ordinary Time [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary: [3]
 
Reading 1: Jeremiah 31:31-34
 
The days are coming, says the Lord,
when I will make a new covenant with the house of Israel
and the house of Judah.
It will not be like the covenant I made with their fathers:
the day I took them by the hand
to lead them forth from the land of Egypt;
for they broke my covenant,
and I had to show myself their master, says the Lord.
But this is the covenant that I will make
with the house of Israel after those days, says the Lord.
I will place my law within them, and write it upon their hearts;
I will be their God, and they shall be my people.
No longer will they have need to teach their friends and relatives
how to know the Lord.
All, from least to greatest, shall know me, says the Lord,
for I will forgive their evildoing and remember their sin no more.
-------------------------------------------
Commentary on Jer 31:31-34
 
This passage is called by Scripture scholars “Jeremiah’s Spiritual Testament.” [4]  In his announcement of the “new covenant,” he condenses his entire message into these few words. While in his day, he is speaking to the returning exiles about the re-establishment of the relationship with God, it can also be seen as predictive of the messianic covenant. This is especially clear given the language in the final verse regarding forgiveness: “All, from least to greatest, shall know me, says the Lord, for I will forgive their evildoing and remember their sin no more.”
 
CCC: Jer 31 1611; Jer 31:31-34 64, 715, 762, 1965; Jer 31:33 368, 580, 2713
-------------------------------------------
Responsorial Psalm: Psalm 51:12-13, 14-15, 18-19
 
R. (12a) Create a clean heart in me, O God.
 
A clean heart create for me, O God,
and a steadfast spirit renew within me.
Cast me not out from your presence,
and your Holy Spirit take not from me.
R. Create a clean heart in me, O God.
 
Give me back the joy of your salvation,
and a willing spirit sustain in me.
I will teach transgressors your ways,
and sinners shall return to you.
R. Create a clean heart in me, O God.
 
For you are not pleased with sacrifices;
should I offer a burnt offering, you would not accept it.
My sacrifice, O God, is a contrite spirit;
a heart contrite and humbled, O God, you will not spurn.
R. Create a clean heart in me, O God.
-------------------------------------------
Commentary on Ps 51:12-13, 14-15, 18-19
 
Psalm 51 is the fourth and most famous of the penitential psalms. The psalmist sings, in these verses, that only God can reverse the awful effects of sin. Through this action, taken by the Holy Spirit, God’s salvation is made manifest in the repentant and contrite heart. We are also reminded of baptism, and the purifying effect of that bath.
 
CCC: Ps 51:12 298, 431; Ps 51:19 1428, 2100
-------------------------------------------
Gospel: Matthew 16:13-23
 
Jesus went into the region of Caesarea Philippi
and he asked his disciples,
“Who do people say that the Son of Man is?”
They replied, “Some say John the Baptist, others Elijah,
still others Jeremiah or one of the prophets.”
He said to them, “But who do you say that I am?”
Simon Peter said in reply,
“You are the Christ, the Son of the living God.”
Jesus said to him in reply, “Blessed are you, Simon son of Jonah.
For flesh and blood has not revealed this to you, but my heavenly Father.
And so I say to you, you are Peter,
and upon this rock I will build my Church,
and the gates of the netherworld shall not prevail against it.
I will give you the keys to the Kingdom of heaven.
Whatever you bind on earth shall be bound in heaven;
and whatever you loose on earth shall be loosed in heaven.”
Then he strictly ordered his disciples
to tell no one that he was the Christ.
 
From that time on, Jesus began to show his disciples
that he must go to Jerusalem and suffer greatly
from the elders, the chief priests, and the scribes,
and be killed and on the third day be raised.
Then Peter took Jesus aside and began to rebuke him,
“God forbid, Lord! No such thing shall ever happen to you.”
He turned and said to Peter,
“Get behind me, Satan! You are an obstacle to me.
You are thinking not as God does, but as human beings do.”
-------------------------------------------
Commentary on Mt 16:13-23
 
St. Matthew’s story of how Jesus asked about what people were saying about him has a profound impact on the Church. Here, when challenged by Jesus with the question: “But who do you say that I am?” Simon answers: “You are the Christ, the Son of the living God.” The second title is not present in St. Mark’s version of this encounter. It adds an understanding that Jesus is not just the Messiah, but also the Son of God.
 
Given this response, Jesus confers upon Simon a new name, “Kephas,” which comes from the root Aramaic word Kepa or “Rock.” When translated into Greek it came out Petros and from there to Peter. The name, however, becomes the foundation for the Church, and Peter, as a consequence of this exchange, is given Christ’s authority that is passed down through papal succession to our pontiff today.
 
The passage continues with Jesus’ explanation of his coming passion. Jesus, using the title “Son of Man” (see Daniel 7:13-14), foresees his trials and passion. This frightens the disciples and probably confuses many of the entourage (remember, there were more than just the twelve following Jesus around), and Peter confronts him, asking him to take a different approach to what he tells his students. Seeing this request as an invitation to take an easier, less dangerous path, Jesus rebukes Peter.
 
CCC: Mt 16-18 1969; Mt 16:16-23 440; Mt 16:16 424, 442; Mt 16:17 153, 442; Mt 16:18-19 881; Mt 16:18 424, 442, 552, 586, 869; Mt 16:19 553, 1444; Mt 16:21-23 540, 607; Mt 16:21 554; Mt 16:22-23 554
-------------------------------------------
Reflection:
 
We ask a simple question today: How does one person get to know another?  It sounds simple, but as many counselors will tell you, most people, even in committed relationships, do not know the other person in that relationship deeply.  The reason for this is that most of us find it easier to talk about ourselves, our desires, our dislikes, and our experiences rather than listen to another person speak about themselves. 
 
Think for a moment about the last time you met someone new.  After you had exchanged a few pleasantries, what did you talk about?  Perhaps you talked about a common interest, or the state of the weather, the nation, or the activity you shared.  In the end, did you really know that person?  Probably not, it takes a long time to get to know someone, and even when you have taken the time to really dig deeply into a person’s life, in the time you spend doing so, you change, or they change, and the relationship is altered.
 
It is the same with getting to know the Lord. Perhaps it is even more difficult, because until there is a very personal relationship, we may think of Jesus as abstract, like an object embodied in the crucifix, not like a real person with whom you walk in life.  Getting to know Jesus requires the same level of commitment we expend in our other relationships, with our families and closest friends.  The Lord asks St. Peter in the Gospel: “But who do you say that I am?”  That same question is asked of us who claim to be Christian, followers of Jesus.
 
If we do not know him, his likes, his dislikes, his desires, how can we enjoy his company, or he ours?  If we consider him only as some abstract force of nature with no personality, no corporeal existence, how can he touch us?  Jeremiah said in the first reading: “All, from least to greatest, shall know me, says the Lord, for I will forgive their evildoing and remember their sin no more.” 
 
Our challenge today is to ask ourselves what we know of Jesus, and who do we say he is.  If we cannot answer, we need to get to know him.  We need to sit down with his Word and speak with him in prayer, and above all, we must spend time with him in the person of the Blessed Sacrament we now share.
 
Pax

---

[1] The picture is “St. John Vianney” artist 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] Jerome Biblical Commentary, Prentice Hall, Inc., © 1968, p.327, 89.

Wednesday of the Eighteenth Week in Ordinary Time

“Christ and the Canaanite Woman “
by Juan De Flandes, c. 1500

 
Readings for Wednesday of the Eighteenth Week in Ordinary Time [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary: [3]
 
Reading 1: Jeremiah 31:1-7
 
At that time, says the LORD,
I will be the God of all the tribes of Israel,
and they shall be my people.
Thus says the LORD:
The people that escaped the sword
have found favor in the desert.
As Israel comes forward to be given his rest,
the LORD appears to him from afar:
With age-old love I have loved you;
so I have kept my mercy toward you.
Again I will restore you, and you shall be rebuilt,
O virgin Israel;
Carrying your festive tambourines,
you shall go forth dancing with the merrymakers.
Again you shall plant vineyards
on the mountains of Samaria;
those who plant them shall enjoy the fruits.
Yes, a day will come when the watchmen
will call out on Mount Ephraim:
"Rise up, let us go to Zion,
to the LORD, our God."
For thus says the LORD:
Shout with joy for Jacob,
exult at the head of the nations;
proclaim your praise and say:
The LORD has delivered his people,
the remnant of Israel.
-------------------------------------------
Commentary on Jer 31:1-7
 
Jeremiah addresses himself to the Israelites who have fled to the desert in the Diaspora. He likens them to those who went into the same desert following Moses as they fled Egypt (Exodus 16-18). They return to “Zion” – the New Jerusalem – with joy because of God’s great mercy toward them. The prophet envisions the great prosperity of the people as they return, delivered from their exile. Key in this passage is the great love the Father shows his people echoed in Hosea 2:21-25 and Isaiah 54:6-8.
 
CCC: Jer 31 1611
-------------------------------------------
Responsorial Psalm: Jeremiah 31:10, 11-12ab, 13
 
R. (see 10d) The Lord will guard us as a shepherd guards his flock.
Hear the word of the LORD, O nations,
proclaim it on distant isles, and say:
He who scattered Israel, now gathers them together,
he guards them as a shepherd his flock.
R. The Lord will guard us as a shepherd guards his flock.
 
The LORD shall ransom Jacob,
he shall redeem him from the hand of his conqueror.
Shouting, they shall mount the heights of Zion,
they shall come streaming to the LORD'S blessings.
R. The Lord will guard us as a shepherd guards his flock.
 
Then the virgins shall make merry and dance,
and young men and old as well.
I will turn their mourning into joy.
I will console and gladden them after their sorrows.
R. The Lord will guard us as a shepherd guards his flock.
-------------------------------------------
Commentary on Jer 31:10, 11-12ab, 13
 
The prophet Jeremiah foresees the return of the people from exile and the joyful restoration of Jerusalem.  The people rejoice as they return to prosperity, led by the Lord, the faithful shepherd who accomplishes this saving act. As in Isaiah 42:10 and Isaiah 49:1, all nations are called to witness God’s saving hand stretched out to his people.
 
The song from Jeremiah recalls the Diaspora, the exile of the Hebrews. In these strophes, the prophet sees the salvific work of God who shepherds his people as they return from exile in the “new exodus,” and the reunification of the people. He prophesies their return to the land from which they had been driven, giving praise to God for his mercy.
 
CCC: Jer 31 1611
-------------------------------------------
Gospel: Matthew 15:21-28
 
At that time Jesus withdrew to the region of Tyre and Sidon.
And behold, a Canaanite woman of that district came and called out,
"Have pity on me, Lord, Son of David!
My daughter is tormented by a demon."
But he did not say a word in answer to her.
His disciples came and asked him,
"Send her away, for she keeps calling out after us."
He said in reply,
"I was sent only to the lost sheep of the house of Israel."
But the woman came and did him homage, saying, "Lord, help me."
He said in reply,
"It is not right to take the food of the children
and throw it to the dogs."
She said, "Please, Lord, for even the dogs eat the scraps
that fall from the table of their masters."
Then Jesus said to her in reply,
"O woman, great is your faith!
Let it be done for you as you wish."
And her daughter was healed from that hour.
-------------------------------------------
Commentary on Mt 15:21-28
 
There was a long history of tension between the Canaanites and the Hebrews that was at a high point when Jesus encountered the Canaanite woman in the Gospel. She clearly knew what she was doing as she addressed him as “Lord, Son of David,” identifying him by that name as a Hebrew.
 
In this selection Jesus has withdrawn from Palestine to escape the persecution of the Pharisees and scribes and to spend time training his disciples. The region they come to is predominantly Gentile and sets the scene for his encounter with this woman (in St. Mark’s Gospel it is the Syrophoenician woman (Mark 7:24-30).
 
Jesus, while the words attributed to him are harsh, did not, as most of his own contemporaries would have, begin throwing stones at her to drive her away. His disciples were begging him to do that. Jesus recognized the great gulf between them but opened his healing touch to the woman’s child when her faith in him was demonstrated.
 
The exchange between Jesus and the woman is intended to describe the universal nature of the messianic mission. Within the dialogue we see Jesus initially refuse to accede to the woman’s request (even though she recognized his authority “the woman came and did him homage, saying, 'Lord, help me'”).
 
This same pattern of refusal and then acquiescence is found in St. John’s Gospel (John 2:4, John 4:48). The metaphor being exchanged in this banter refers to the “children” being the Hebrews, and the “dogs” a reference to the Gentiles (frequently referred to as such by Hebrews of the day). While this seems out of character for the Lord, our translation leaves out some conversational nuances that soften the dialogue. The word translated as “dogs” in this translation could be more accurately expressed as “pups” or “little dogs.” It is also significant that the children and pups are eating at the same table, again expressing the universal nature of the mission of the Messiah.
 
CCC: Mt 15:22 439, 448; Mt 15:28 2610
-------------------------------------------
Reflection:
 
In spite of the way the exchange between Jesus and the Canaanite woman sounds, the message given is actually one of unity. We hear Jesus refuse the woman who has come to him. She caught him at a very bad time. He had just traveled to Tyre; he needed a rest, time away from the confrontations with the Pharisees in Palestine. And here comes this woman, a Gentile, who throws herself at him. It is interesting to note that each, Jesus and the woman, are both turning their backs on their native lands.  Each of them is moving toward an encounter arranged by the Father.
 
Jesus is true man as well as true God. He became tired just as we do. Curing the sick and casting out demons took much effort on his part. So, he declines. He has not been as successful with the “children of Israel” as he had hoped. The gospel he brought to his native land had not been well received, and here comes this Gentile woman making claims on that message of salvation.
 
Jesus uses a slang expression but softens it. In Scripture we hear the word he used was “dogs”; however, the Aramaic expression would have been more like pups. The woman persists and uses the metaphor to her own advantage, and the Lord expels the unclean spirit from her daughter.
 
It is clear from this encounter that Jesus brought the message to everyone, not just a select few. And his call to us is to take up that message and pass it on to others. We find that difficult to do at times. We even find it difficult to express that message to others who are tasked with sharing the same message, our brothers and sisters in Christ.
 
This then is what the Gospel calls us to do on this day: to bring the message of God’s love to those we meet, to express it in words and actions in a way that cannot be misunderstood. In this way we respond to the Lord as he responds to us, in love and understanding.
 
Pax

---

[1] The picture is “Christ and the Canaanite Woman “ by Juan De Flandes, c. 1500.
[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.

Tuesday of the Eighteenth Week in Ordinary Time

(Optional Memorial for Saint Eusebius Of Vercelli, Bishop) 

 
Proper readings for the Memorial of St. Eusebius Of Vercelli
 
Biographical Information about St. Eusebius Of Vercelli
 
Or
 
(Optional Memorial for Saint Peter Julian Eymard, Priest)
 
Proper readings for the Memorial of St. Peter Julian Eymard
 
Biographical information about St. Peter Julian Eymard

"Christ In The Storm On The Sea Of Galilee"
by Rembrandt van Rijn, 1633

 
Readings for Tuesday of the Eighteenth Week in Ordinary Time [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary: [3]
 
Reading 1: Jeremiah 30:1-2, 12-15, 18-22
 
The following message came to Jeremiah from the Lord:
For thus says the Lord, the God of Israel:
Write all the words I have spoken to you in a book.
 
For thus says the Lord:
Incurable is your wound,
grievous your bruise;
There is none to plead your cause,
no remedy for your running sore,
no healing for you.
All your lovers have forgotten you,
they do not seek you.
I struck you as an enemy would strike,
punished you cruelly;
Why cry out over your wound?
your pain is without relief.
Because of your great guilt,
your numerous sins,
I have done this to you.
 
Thus says the Lord:
See! I will restore the tents of Jacob,
his dwellings I will pity;
City shall be rebuilt upon hill,
and palace restored as it was.
From them will resound songs of praise,
the laughter of happy men.
I will make them not few, but many;
they will not be tiny, for I will glorify them.
His sons shall be as of old,
his assembly before me shall stand firm;
I will punish all his oppressors.
His leader shall be one of his own,
and his rulers shall come from his kin.
When I summon him, he shall approach me;
how else should one take the deadly risk
of approaching me? says the Lord.
You shall be my people,
and I will be your God.
------------------------------------------------------------------------------------
Commentary on Jer 30:1-2, 12-15, 18-22
 
This passage from the book of the prophet Jeremiah speaks of the restoration of Israel. The first verses, following the introduction, describe the terrible hardship visited upon the country using the metaphor of a person severely wounded. This was caused, according to the oracle, because the people had turned away from God, following practices that were anathema to the Lord (“Because of your great guilt, your numerous sins, I have done this to you.”).
 
In the concluding verses the oracle predicts the restoration of the land, a return to favored status in the eyes of God (scholars seem to agree that this does not refer to the reestablishment of the temple but of an earlier reversal of fortunes, probably after the fall of Nineveh in 612 BC). The references to leaders being chosen from their own people was probably not a reference to the Messiah in this context, but rather a return to Hebrew rulers. The conclusion (‘the deadly risk of approaching me”) is a reference to the earlier tradition, that seeing God in person would cause death (see Leviticus 16:1-2). This chapter from Jeremiah and the next (Jeremiah 31) are considered to be the climax of the prophet's oracle, dealing as they do with salvation through God’s mercy and forgiveness.
 
------------------------------------------------------------------------------------
Responsorial Psalm: Psalm 102:16-18, 19-21, 29 and 22-23
 
R. (17) The Lord will build up Zion again, and appear in all his glory.
 
The nations shall revere your name, O Lord,
and all the kings of the earth your glory,
When the Lord has rebuilt Zion
and appeared in his glory;
When he has regarded the prayer of the destitute,
and not despised their prayer.
R. The Lord will build up Zion again, and appear in all his glory.
 
Let this be written for the generation to come,
and let his future creatures praise the Lord:
“The Lord looked down from his holy height,
from heaven he beheld the earth,
To hear the groaning of the prisoners,
to release those doomed to die.”
R. The Lord will build up Zion again, and appear in all his glory.
 
The children of your servants shall abide,
and their posterity shall continue in your presence,
That the name of the Lord may be declared on Zion;
and his praise, in Jerusalem,
When the peoples gather together
and the kingdoms, to serve the Lord.
R. The Lord will build up Zion again, and appear in all his glory.
-------------------------------------------
Commentary on Ps 102:16-18, 19-21, 29 and 22-23
 
Psalm 102 is an individual lament. In these strophes, we find the cry of the people in the desert once more being directed to the Lord. The psalmist, expressing trust in the mercy of God, asks for a release from suffering and bondage for the people (“The Lord looked down from his holy height, from heaven he beheld the earth, to hear the groaning of the prisoners, to release those doomed to die.”). The singer gives us a prayer of thanksgiving for the restoration of the people to Israel after the Diaspora. God brought them back from their captivity and reestablished them in Zion. The prayer prefigures God’s salvation offered in the New Jerusalem – God’s heavenly kingdom.
 
-------------------------------------------
Gospel: Matthew 14:22-36
 
Jesus made the disciples get into a boat
and precede him to the other side of the sea,
while he dismissed the crowds.
After doing so, he went up on the mountain by himself to pray.
When it was evening he was there alone.
Meanwhile the boat, already a few miles offshore,
was being tossed about by the waves, for the wind was against it.
During the fourth watch of the night,
he came toward them, walking on the sea.
When the disciples saw him walking on the sea they were terrified.
“It is a ghost,” they said, and they cried out in fear.
 
At once Jesus spoke to them, “Take courage, it is I; do not be afraid.”
Peter said to him in reply,
“Lord, if it is you, command me to come to you on the water.”
He said, “Come.”
Peter got out of the boat and began to walk on the water toward Jesus.
But when he saw how strong the wind was he became frightened;
and, beginning to sink, he cried out, “Lord, save me!”
Immediately Jesus stretched out his hand and caught him,
and said to him, “O you of little faith, why did you doubt?”
After they got into the boat, the wind died down.
Those who were in the boat did him homage, saying,
“Truly, you are the Son of God.”
 
After making the crossing, they came to land at Gennesaret.
When the men of that place recognized him,
they sent word to all the surrounding country.
People brought to him all those who were sick
and begged him that they might touch only the tassel on his cloak,
and as many as touched it were healed.
-------------------------------------------
Commentary on Mt 14:22-36
 
This passage from St. Matthew’s Gospel follows the feeding of the five thousand. The disciples return to the boat that brought them to this remote site, while Jesus stays alone to pray (recall he had just gotten word of the murder of St. John the Baptist by Herod and had come to this place to mourn him).
 
The events that follow: Jesus’ approach to the boat and walking on the water, supports the Lord’s earlier demonstration that he has power over the sea and elements (see Matthew 8:26). St. Peter’s response to the Lord is to try to do as the Lord wishes, but his fear prevents him from accomplishing what the Lord has called him to do. This entire episode has one purpose, to allow the readers to share in the awe of the disciples as they make their profession of faith: “Truly, you are the Son of God." This is account stands in stark contrast to St. Mark’s account of their response (see Mark 6:51).
 
CCC: Mt 14:30 448
-------------------------------------------
Reflection:
 
This story of the disciples caught in a storm at sea is not the first time this setting has been seen.  Recall in Matthew 8:23-27, there was another storm, but this time Jesus was in the boat with the disciples (although asleep).  Still his presence was a calming influence and his reaction to the storm was one of almost casual dismissal. (“Then he got up, rebuked the winds and the sea, and there was great calm.”) This time, however, Jesus is a distance away.  He was up on a mountain praying.  The result of his absence is stunning.  The disciples, many of them fishermen and used to sailing, were terrified.  It was as if the evil one had chosen that moment, as the light waned and darkness descended, to strike fear and doubt into their minds. It as if the lake itself is at war with God.
 
Does this example of fear’s ability to overcome rational thought, and even at times faith, strike a chord? I’d like to tell you a personal story that some of you may resonate with.  This past week I went through a hip replacement surgery.  This is not my first bout with the surgeon’s knife.  But something was different this time.  In my previous illness, even though it was considered much more life threatening, I was at peace.  Indeed, the Lord was with me and even though highly qualified doctors had indicated that if their diagnosis was verified through the surgery, my life would soon be at an end (the diagnosis was stage 4 lung cancer).  But as I said, I was at peace and the Lord granted me a miracle – this was 2005.
 
This time the surgery was considered almost routine and the surgeons doing the work were some of the best in the world.  The difference is, of late, I have been fighting one of those spiritual bouts.  I was having difficulty praying (especially for myself) and did not feel I was walking at peace with the Lord.  That feeling had started almost a year ago when my father died, and I was left with the responsibility of making his end-of-life decisions.  Additionally, he died following a fall at home which broke his hip and the last procedure he went through was a hip replacement.
 
In a sense I felt I was alone is storm without our Savior’s presence.  I received an anointing prior to the surgery and am told it went very well.  I continue to recover well and should be back in the liturgical saddle in a few months.  It was the fear that made the lead-up to those two experiences so different.  Faith and trust that the Lord’s will is being accomplished was present in one and lacking in the other.  I am glad I was not put to St. Peter’s test, for I would have been sunk (literally).
 
Today’s story provides us further proof of our Lord’s divinity and power.  It also is a caution about letting loose of our faith and forgetting we are not alone; the Lord is with us.  It was a lesson I needed to be reminded of and one I now leave with you.
 
Pax
 

---

[1] "Christ In The Storm On The Sea Of Galilee" by Rembrandt van Rijn, 1633.
[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.