Feast of Saint Lawrence, Deacon and Martyr

Biographical Information about St. Lawrence

 

“The Charity of St Lawrence”
by Bernardo Strozzi,1639-40

Readings for the Feast of St. Lawrence [1]

 

Readings from the Jerusalem Bible [2]

 

Readings and Commentary: [3]

 

Reading 1: 2 Corinthians 9:6-10

 

Brothers and sisters:

Whoever sows sparingly will also reap sparingly,

and whoever sows bountifully will also reap bountifully.

Each must do as already determined, without sadness or compulsion,

for God loves a cheerful giver.

Moreover, God is able to make every grace abundant for you,

so that in all things, always having all you need,

you may have an abundance for every good work.

As it is written:

 

He scatters abroad, he gives to the poor;

his righteousness endures forever.

 

The one who supplies seed to the sower and bread for food

will supply and multiply your seed

and increase the harvest of your righteousness.

 

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Commentary on 2 Cor 9:6-10

 

This reading describes Paul’s call for action from the community at Corinth: “The behavior to which he exhorts them is grounded in God's own pattern of behavior. God is capable of overwhelming generosity, as Scripture itself attests (2 Corinthians 9:9), so that they need not fear being short. He will provide in abundance, both supplying their natural needs and increasing their righteousness. Paul challenges them to godlike generosity and reminds them of the fundamental motive for encouragement: God himself cannot be outdone.”[4]

 

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Responsorial Psalm: Psalm 112:1-2, 5-6, 7-8, 9

 

R. (5) Blessed the man who is gracious and lends to those in need.

 

Blessed the man who fears the LORD,

who greatly delights in his commands.

His posterity shall be mighty upon the earth;

the upright generation shall be blessed.

R. Blessed the man who is gracious and lends to those in need.

 

Well for the man who is gracious and lends,

who conducts his affairs with justice;

He shall never be moved;

the just one shall be in everlasting remembrance.

R. Blessed the man who is gracious and lends to those in need.

 

An evil report he shall not fear;

his heart is firm, trusting in the LORD.

His heart is steadfast;

he shall not fear till he looks down upon his foes.

R. Blessed the man who is gracious and lends to those in need.

 

Lavishly he gives to the poor,

his generosity shall endure forever;

his horn shall be exalted in glory.

R. Blessed the man who is gracious and lends to those in need.

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Commentary on Ps 112:1-2, 5-6, 7-8, 9

 

Psalm 112 is a wisdom psalm which rejoices over actions in accordance with the Law.  These strophes single out acts of generosity, pointing to God’s call to share good fortune with the poor in acts of charity.

 

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Gospel: John 12:24-26

 

Jesus said to his disciples:

"Amen, amen, I say to you,

unless a grain of wheat falls to the ground and dies,

it remains just a grain of wheat;

but if it dies, it produces much fruit.

Whoever loves his life loses it,

and whoever hates his life in this world

will preserve it for eternal life.

Whoever serves me must follow me,

and where I am, there also will my servant be.

The Father will honor whoever serves me."

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Commentary on Jn 12:24-26

 

Jesus has made his final entry into Jerusalem.  His hour is at hand and, in the presence of Gentiles as well as his disciples he reflects on his salvific mission.  St. John’s passage, given here, is foundational to our understanding of the paschal mystery. Using the analogy of the grain of wheat, the Lord invites us to his own sacrifice.

 

"Beautifully, Christ begins to elucidate the mystery of his atoning death.  If it be thought strange that he must die in order to bring life, let it be remembered that this paradox already exists in nature.  The grain of wheat left to itself produces nothing; only when it appears to have died and has been buried does it bring forth fruit - in far greater abundance than itself (cf. 1 Corinthians 15:36)." [5]

 

Out of the Lord's analogy, wheat that comes from the seemingly dead and buried seed becomes the eucharistic sacrifice. Into the body's death to sin in baptism, we are invited to share the salvation that comes from following Christ from death to life.

 

CCC: Jn 12:24 2731

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Reflection:

 

While St. Stephen may have been the first deacon of the Church (and first martyr), St. Lawrence, whose feast we celebrate today, epitomizes that role in ministry, ancient and modern. Tradition holds that St. Lawrence was a deacon when St. Sixtus II was Pontiff. During the persecution of Emperor Valerian, in a valiant attempt to continue the support of the poor, Pope Sixtus handed over the wealth of the church of Rome to his archdeacon, Lawrence, as he was taken to his own martyr’s death.

 

According to St. Ambrose, as St. Sixtus II was being led away to his martyrdom, St. Lawrence cried out to him: “Father, where are you going without your son? O holy priest, where are you going in such a hurry without your deacon?” (a model of the vow of obedience taken by deacons of today to their bishops [and their successors]). Three days later, when St. Lawrence was arrested, the prosecutor demanded that he hand over the church’s treasure. “He promised to do so. The following day he returned with some poor people. He was asked where the treasures were that he had to bring. He showed the poor people, saying: ‘These are the Church's treasures. What greater treasures could Christ have than those of whom he said: 'Whatever you have done to one of these little ones, you have done to me' (Matthew 25:40)?” [6]

 

In the face of the threat to his life, St. Lawrence openly continued his acts of charity in the name of Christ and his church, until his arrest and ultimate torture and martyrdom. Tradition also holds that, while he was being roasted to death, he said to his torturers: “Turn me over; I’m done on that side.” We must admire his sense of humor, and the effect this must have had on those who participated in the act. By his actions, St. Lawrence not only gained for himself a prominent place among the saints, but he also provides for us a superior example of what it means to follow Christ’s instruction and example.

 

St. Paul instructs the Corinthians, in the first reading, to be generous with their gifts. These must include the material wealth of the community, and the spiritual wealth of the grace they are given. Sharing with those less fortunate is the Pauline response to Christ’s instruction from St. John’s Gospel: to sow the wheat that is both food for the body, and through the Gospel and Eucharist, food for the soul. In this complex imagery the sower becomes the wheat that dies and rises.

 

Today we are challenged once more to share what we have been given, whether that is material wealth or spiritual abundance. For the deacons of the church (myself included), this message needs to bring a sense of renewal to the ministry in which we were called: to receive the Gospel of Christ whose heralds we become, to teach what we were given, and to practice what we teach.

 

Pax

 

In other years: Wednesday of the Nineteenth Week in Ordinary Time

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[1] The picture is “The Charity of St Lawrence” by Bernardo Strozzi,1639-40.

[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 2 Corinthians 9:6ff.

[5] Jerome Biblical Commentary, Prentice Hall, Inc., © 1968, 63:131, p. 449.

[6] Saint Ambrose (c.340-397), Bishop of Milan and Doctor of the Church, On the duties of the clergy I, 84; II, 28; PL 16,84.

Tuesday of the Nineteenth Week in Ordinary Time

(Optional Memorial for Saint Teresa Benedicta of the Cross [Edith Stein], Virgin and Martyr)
[Dioceses of the United States]
 
Proper readings for the Memorial of St. Teresa Benedicta of the Cross 
 
Biographical Information about St. Teresa Benedicta of the Cross 
 

“Jesus Blessing the Children”
by Nicolaes Maes, 1652-53

Readings for Tuesday of the Nineteenth Week in Ordinary Time [1]
 
Reading from the Jerusalem Bible [2]
 
Readings and Commentary: [3]
 
Reading 1: Ezekiel 2:8—3:4
 
The Lord God said to me:
As for you, son of man, obey me when I speak to you:
be not rebellious like this house of rebellion,
but open your mouth and eat what I shall give you.
 
It was then I saw a hand stretched out to me,
in which was a written scroll which he unrolled before me.
It was covered with writing front and back,
and written on it was:
Lamentation and wailing and woe!
 
He said to me: Son of man, eat what is before you;
eat this scroll, then go, speak to the house of Israel.
So I opened my mouth and he gave me the scroll to eat.
Son of man, he then said to me,
feed your belly and fill your stomach
with this scroll I am giving you.
I ate it, and it was as sweet as honey in my mouth.
He said: Son of man, go now to the house of Israel,
and speak my words to them.
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Commentary on Ez 2:8—3:4
 
The visions depicting the call of the prophet Ezekiel by God continue as the prophet is offered the word of God to bring to the people. The offer to have Ezekiel "eat the scroll" is symbolic of his internalization of the word of God. He takes it into himself, and knows its meaning in his heart. (The ancient Hebrew made the “stomach” the equivalent of the heart in modern usage.)
 
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Responsorial Psalm: Psalm 119:14, 24, 72, 103, 111, 131
 
R. (103a) How sweet to my taste is your promise!
 
In the way of your decrees I rejoice,
as much as in all riches.
R. How sweet to my taste is your promise!
 
Yes, your decrees are my delight;
they are my counselors.
R. How sweet to my taste is your promise!
 
The law of your mouth is to me more precious
than thousands of gold and silver pieces.
R. How sweet to my taste is your promise!
 
How sweet to my palate are your promises,
sweeter than honey to my mouth!
R. How sweet to my taste is your promise!
 
Your decrees are my inheritance forever;
the joy of my heart they are.
R. How sweet to my taste is your promise!
 
I gasp with open mouth,
in my yearning for your commands.
R. How sweet to my taste is your promise!
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Commentary on Ps 119:14, 24, 72, 103, 111, 131
 
Psalm 119 is a song of praise directed at the Law of Moses. In this longest of psalms dedicated to the love of the Law, the psalmist provides the image of “tasting” the Law of God. We note especially the sweetness experienced by Ezekiel (Ezekiel 3:3); the word of the Lord is sweet to those who receive it and understand.
 
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Gospel: Matthew 18:1-5, 10, 12-14
 
The disciples approached Jesus and said,
“Who is the greatest in the Kingdom of heaven?”
He called a child over, placed it in their midst, and said,
“Amen, I say to you, unless you turn and become like children,
you will not enter the Kingdom of heaven.
Whoever becomes humble like this child
is the greatest in the Kingdom of heaven.
And whoever receives one child such as this in my name receives me.
 
“See that you do not despise one of these little ones,
for I say to you that their angels in heaven
always look upon the face of my heavenly Father.
What is your opinion?
If a man has a hundred sheep and one of them goes astray,
will he not leave the ninety-nine in the hills
and go in search of the stray?
And if he finds it, amen, I say to you, he rejoices more over it
than over the ninety-nine that did not stray.
In just the same way, it is not the will of your heavenly Father
that one of these little ones be lost.”
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Commentary on Mt 18:1-5, 10, 12-14
 
Jesus, in this selection from St. Matthew’s Gospel, summarizes what is known as “church order.”  It is called this because, in response to the question “who will be greatest in the Kingdom of heaven,” Jesus refutes the rank and privilege of the secular world and indicates that those whose faith is like a small child will find greatness in heaven.  He goes on to remind the disciples that angels of God watch over those with childlike faith, and that there is no greater sin than leading a child to sin.  He also tells the disciples there is no greater duty than seeking a child who is lost (to sin).
 
“In this context He speaks of children having guardian angels. However, everyone, adult or child, has a guardian angel. "By God's providence angels have been entrusted with the office of guarding the human race and of accompanying every human being so as to preserve him from any serious dangers [...]. Our Heavenly Father has placed over each of us an angel under whose protection and vigilance we are" ("St. Pius V Catechism", IV, 9, 4).” [4]
 
CCC: Mt 18:3-4 526; Mt 18:3 2785; Mt 18:10 329, 336 ; Mt 18:14 605, 2822
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Reflection:
 
In the first reading, from the book of the prophet Ezekiel, we find the prophet deep in a vision.  He hears God call him to take his word to the people.  The imagery shows how Ezekiel was offered the word of God – to eat.  The meaning behind this action is that, for the prophet to lead the people of God back to God’s will, he must completely take the word in.  It must become part of him.  It is only in this way that what he tells people comes from God not from man.
 
Leadership is also implicit in the reading from St. Matthew’s Gospel.  Jesus tells those seeking the Kingdom of God that, in order to take a place of honor there, one must become like a small child,  meaning that, like a small child, one’s faith must be absolute.  In a child there is no questioning; when their father asks them to do something they do not question:“Is he right?”  No, they follow his direction (when they are very young).  This innocent faith is the way to the Kingdom of Heaven, and the Lord tells us that those with that kind of faith have angels watching over them, keeping them from harm.
 
Then he instructs the leaders of the flock, saying that they must never lead one of the innocents astray.  He tells us that to do so is the worst possible sin, and the punishment will be swift and remorseless.
 
Any of us who are parents find this passage very sobering.  We are charged with leading our children in the faith.  The Rite of Infant Baptism enjoins us seven times to be the first and best teachers of our children.  We are told that we teach them by what we say and do.  This task, of course, falls to those outside the home in the faith community as well.  Children and those with childlike faith look to us to see the example of a lived faith we demonstrate.  It is one of the most compelling instructions we have for doing our very best to follow the precepts set down.  Leading one of these astray through our actions, after all, will cost us a great price.
 
Today our prayer is this: that we may be the best teachers of the faith in what we say and do.  We pray that those children or childlike in their faith will see our example and be led unalterably to the Father’s throne where we hope to join them with all the angels and saints.
 
Pax

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[1] The picture is “Jesus Blessing the Children” by Nicolaes Maes, 1652-53.
[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, “Gospels and Acts,” Scepter Publishers, Princeton, NJ, © 2002, p. 156.

Memorial of Saint Dominic, Priest

Proper readings for the Memorial of St. Dominic
 
Biographical information about St. Dominic

“St. Dominic”
by Claudio Coello,1691

 
Readings for Monday of the Nineteenth Week in Ordinary Time [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary: [3]
 
Reading 1: Ezekiel 1:2-5, 24-28c
 
On the fifth day of the fourth month of the fifth year,
that is, of King Jehoiachin’s exile,
The word of the Lord came to the priest Ezekiel,
the son of Buzi,
in the land of the Chaldeans by the river Chebar.—
There the hand of the Lord came upon me.
 
As I looked, a stormwind came from the North,
a huge cloud with flashing fire enveloped in brightness,
from the midst of which (the midst of the fire)
something gleamed like electrum.
Within it were figures resembling four living creatures
that looked like this: their form was human.
 
Then I heard the sound of their wings,
like the roaring of mighty waters,
like the voice of the Almighty.
When they moved, the sound of the tumult was like the din of an army.
And when they stood still, they lowered their wings.
 
Above the firmament over their heads
something like a throne could be seen,
looking like sapphire.
Upon it was seated, up above, one who had the appearance of a man.
Upward from what resembled his waist I saw what gleamed like electrum;
downward from what resembled his waist I saw what looked like fire;
he was surrounded with splendor.
Like the bow which appears in the clouds on a rainy day
was the splendor that surrounded him.
Such was the vision of the likeness of the glory of the Lord.
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Commentary on Ez 1:2-5, 24-28c
 
The prophet Ezekiel’s vision of God is presented, written before the Babylonian exile (593 BC). "As is usual in the prophetical books, the heading identifies the author and indicates when and where he exercised his ministry. Ezekiel was a priest, and there is evidence of this throughout the book - for example, in the stress he puts on precepts to do with divine worship and in his frequent use of the teaching techniques used by people who held temple positions." [4] The four winged creatures symbolize the cherubim (see also Ezekiel 10:1-2 (20-21)). The descriptive elements are similar to those provided in other Old Testament sources (see Exodus 24:9-10 and Exodus 33:18-23. They are also closely aligned with those described in St. John's Revelation as participants in the heavenly liturgy (see Revelation 4:2, 8) 
 
CCC: Ez 1:26-28 1137
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Responsorial Psalm: Psalm 148:1-2, 11-12, 13, 14
 
R. Heaven and earth are filled with your glory.
or:
R. Alleluia.
 
Praise the Lord from the heavens;
praise him in the heights;
Praise him, all you his angels;
praise him, all you his hosts.
R. Heaven and earth are filled with your glory.
or:
R. Alleluia.
 
Let the kings of the earth and all peoples,
the princes and all the judges of the earth,
Young men too, and maidens,
old men and boys,
R. Heaven and earth are filled with your glory.
or:
R. Alleluia.
 
Praise the name of the Lord,
for his name alone is exalted;
His majesty is above earth and heaven.
R. Heaven and earth are filled with your glory.
or:
R. Alleluia.
 
And he has lifted up the horn of his people.
Be this his praise from all his faithful ones,
from the children of Israel, the people close to him.
Alleluia.
R. Heaven and earth are filled with your glory.
or:
R. Alleluia.
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Commentary on Ps 148:1-2, 11-12, 13, 14
 
Psalm 148 is a hymn of praise. In this selection, we find the psalmist (presumably King David) singing of the omnipotence of God, his power and majesty, and his promise of salvation. This poem is related to the Benedicite, or “Song of the Three Children,” in Daniel 3:52-90. In both, we find catalogs of natural phenomena praising God.[5]
 
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Gospel: Matthew 17:22-27
 
As Jesus and his disciples were gathering in Galilee,
Jesus said to them,
“The Son of Man is to be handed over to men,
and they will kill him, and he will be raised on the third day.”
And they were overwhelmed with grief.
 
When they came to Capernaum,
the collectors of the temple tax approached Peter and said,
 
“Does not your teacher pay the temple tax?”
“Yes,” he said.
When he came into the house, before he had time to speak,
Jesus asked him, “What is your opinion, Simon?
From whom do the kings of the earth take tolls or census tax?
From their subjects or from foreigners?”
When he said, “From foreigners,” Jesus said to him,
“Then the subjects are exempt.
But that we may not offend them, go to the sea, drop in a hook,
and take the first fish that comes up.
Open its mouth and you will find a coin worth twice the temple tax.
Give that to them for me and for you.”
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Commentary on Mt 17:22-27

This passage from St. Matthew’s Gospel begins with the second passion prediction (the first immediately followed the feeding of the five thousand (Matthew 16:21). The first time Jesus made this prediction there was argument from the disciples; in this instance they are overwhelmed with grief. (This can be contrasted with St. Mark’s statement that they did not understand. Mark 9:32)
 
The second element of the reading deals with Jesus and Peter (again we note the special emphasis on Peter as leader of the disciples) and the payment of the temple tax. According to Exodus 30:13-15, each adult male Jew owed a half-shekel each year for the maintenance of the temple. Jesus uses the example of “tolls or census tax” to indicate that they should be exempt from paying the tax. (Roman taxes were for those who were not Roman citizens; hence Roman taxes were for those who were aliens or allies. Claiming the same logic, since Jesus is of God’s family, Jesus (with his disciples) was exempt from the temple tax.)
 
Yet, the Lord instructs Peter that the tax should be paid regardless, “that we may not offend them.” This implies Christ’s compassion for those who do not understand his identity. God provides what is needed in these situations. (The fish with a coin would be symbolic to the early Christian community of Christ (symbolized by the fish) providing all that was needed.)
 
CCC: Mt 17:23 554; Mt 17:24-27 586
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Reflection:
 
A few years ago, I attended a retreat given by Fr. Dennis Brown who pointed out an important fact related to the Gospel today.  Fr. Dennis notes that the Lord never speaks of the passion without also including the resurrection.  There is never suffering without salvation.  After Jesus tells his disciples (for the second time in this Gospel) that he will undergo both passion and resurrection, they are “overwhelmed with grief.” 
 
This tells us something important, not just about the disciples, but ourselves as well.  Matthew tells us that the disciples did not hear or understand the meaning of God’s design.  They heard only that the Lord would be killed.  They could see from the resistance he was encountering that Jesus was envisioning what would shortly come to pass.  What they could not understand was that the Lord was not talking about the resurrection as the Pharisees believed (the Lord said in three days, not at the final judgment).
 
This idea is especially important to us because of the Lord’s great consolation.  When we encounter adversity (or even face death as we all must), we often behave just as the disciples did: we are “overwhelmed with grief.”  We fail to see that our merciful Father does not offer the passion without the resurrection to those who have faith in him.
 
It is a critical understanding we can take away from St. Matthew’s story today.  It is that we should remember our Heavenly Father loves and cherishes each of us.  He would not allow us to endure suffering without offering us his love and salvation when we are faced with distress.  This promise was guaranteed by the Blood of the Lamb!
 
Pax
 

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[1] The picture is “St. Dominic” by Claudio Coello,1691.
[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: “Major Prophets,” Scepter Publishers, Princeton, NJ, © 2002, p.599.
[5] Jerome Biblical Commentary, Prentice Hall, Inc., © 1968, 35:164, p. 601.

Nineteenth Sunday in Ordinary Time

Catechism Links [1]

CCC 144-149: The obedience of faith
CCC 1817-1821: The virtue of hope
CCC 2729-2733: Prayer as humble vigilance of heart
CCC 144-146, 165, 2572, 2676: Abraham, a model of faith

"Communion of the Apostles”
by Albrecht Altdorfer,1516-18

 
Readings for Nineteenth Sunday in Ordinary Time [2]
 
Readings from the Jerusalem Bible [3]
 
Readings and Commentary: [4]
 
Reading 1; Wisdom 18:6-9
 
The night of the passover was known beforehand to our fathers,
that, with sure knowledge of the oaths in which they put their faith,
they might have courage.
Your people awaited the salvation of the just
and the destruction of their foes.
For when you punished our adversaries,
in this you glorified us whom you had summoned.
For in secret the holy children of the good were offering sacrifice
and putting into effect with one accord the divine institution.
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Commentary on Wis 18:6-9
 
This passage is part of what is known as the Fifth Diptych (a hinged two-leaved tablet used in ancient times for writing on with a stylus), a reflection on God’s salvation as he first chose the children of Israel, and then led them out of Egypt.  In this diptych the author relates Moses' tenth plague (Exodus 11:1ff), the death of Egypt’s first born. Wisdom's author speaks to the fact that the Egyptians had committed infanticide in killing the infants of Moses’ generation (v. 1-5). The passage refers to the time before the Passover, the sacrifices made by those who had not seen the Exodus, and to following God's will.
 
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Responsorial Psalm: Psalm 33:1, 12, 18-19, 20-22
 
R. (12b) Blessed the people the Lord has chosen to be his own.
 
Exult, you just, in the Lord;
praise from the upright is fitting.
Blessed the nation whose God is the Lord,
the people he has chosen for his own inheritance.
R. Blessed the people the Lord has chosen to be his own.
 
See, the eyes of the Lord are upon those who fear him,
upon those who hope for his kindness,
To deliver them from death
and preserve them in spite of famine.
R. Blessed the people the Lord has chosen to be his own.
 
Our soul waits for the Lord,
who is our help and our shield.
May your kindness, O Lord, be upon us
who have put our hope in you.
R. Blessed the people the Lord has chosen to be his own.
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Commentary on Ps 33:1, 12, 18-19, 20-22
 
Psalm 33 is a hymn of praise which celebrates God as creator.  This invites the just to share the Lord’s salvation and promises his protection. Yahweh is the only salvation for Israel.
 
“In Ps. 33 there are integrated some of the most basic themes of Hebrew theology: creation, history, covenant, and human response of worship. And the integration of these themes indicates their fundamental inseparability in Hebrew religion; they are interdependent not independent.” [5]
 
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Reading II: Hebrews 11:1-2, 8-19
 
Brothers and sisters:
Faith is the realization of what is hoped for
and evidence of things not seen.
Because of it the ancients were well attested.
 
By faith Abraham obeyed when he was called to go out to a place
that he was to receive as an inheritance;
he went out, not knowing where he was to go.
By faith he sojourned in the promised land as in a foreign country,
dwelling in tents with Isaac and Jacob, heirs of the same promise;
for he was looking forward to the city with foundations,
whose architect and maker is God.
By faith he received power to generate,
even though he was past the normal age
—and Sarah herself was sterile—
for he thought that the one who had made the promise was
trustworthy.
So it was that there came forth from one man,
himself as good as dead,
descendants as numerous as the stars in the sky
and as countless as the sands on the seashore.
 
All these died in faith.
They did not receive what had been promised
but saw it and greeted it from afar
and acknowledged themselves to be strangers and aliens on earth,
for those who speak thus show that they are seeking a homeland.
If they had been thinking of the land from which they had come,
they would have had opportunity to return.
But now they desire a better homeland, a heavenly one.
Therefore, God is not ashamed to be called their God,
for he has prepared a city for them.
 
By faith Abraham, when put to the test, offered up Isaac,
and he who had received the promises was ready to offer his only son,
of whom it was said,
“Through Isaac descendants shall bear your name.”
He reasoned that God was able to raise even from the dead,
and he received Isaac back as a symbol.
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Commentary on Heb 11:1-2, 8-19
 
The beginning of this reading gives us a classic definition of faith: “Faith is the realization of what is hoped for and evidence of things not seen.” We note that this definition describes what faith does rather than giving a pure theological description. “Through faith God guarantees the blessings to be hoped for from him, providing evidence in the gift of faith that what he promises will eventually come to pass.[6] ” Looking at the translation above, it is instructive to consider the same verse as translated in the Jerusalem Bible: “Only faith can guarantee the blessings that we hope for, or prove the existence of the realities that at present remain unseen.” That eloquent statement is followed by describing, a few verses later, Abraham’s response to faith, and the Lord’s reward, incomplete before Christ and completed by him.
 
CCC: Heb 11:1 146; Heb 11:2 147; Heb 11:8 145; Heb 11:17 145, 2572; Heb 11:19 2572
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Or
Shorter Form: Hebrews 11:1-2, 8-12
 
Brothers and sisters:
Faith is the realization of what is hoped for
and evidence of things not seen.
Because of it the ancients were well attested.
 
By faith Abraham obeyed when he was called to go out to a place
that he was to receive as an inheritance;
he went out, not knowing where he was to go.
By faith he sojourned in the promised land as in a foreign country,
dwelling in tents with Isaac and Jacob, heirs of the same promise;
for he was looking forward to the city with foundations,
whose architect and maker is God.
By faith he received power to generate,
even though he was past the normal age
—and Sarah herself was sterile—
for he thought that the one who had made the promise was
trustworthy.
So it was that there came forth from one man,
himself as good as dead,
descendants as numerous as the stars in the sky
and as countless as the sands on the seashore.
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Commentary on Heb 11:1-2, 8-12
 
The optional shorter form does not include the final example of Abraham’s faithful response to God’s request, that he offer Sarah’s first son Isaac as sacrifice. This additional pair of verses provides a description of how Abraham came to understand God’s power to raise the dead. This thought would link the Hebrews closely to the resurrection apologia.
 
CCC: Heb 11:1 146; Heb 11:2 147; Heb 11:8 145
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Gospel: Luke 12:32-48
 
Jesus said to his disciples:
“Do not be afraid any longer, little flock,
for your Father is pleased to give you the kingdom.
Sell your belongings and give alms.
Provide money bags for yourselves that do not wear out,
an inexhaustible treasure in heaven
that no thief can reach nor moth destroy.
For where your treasure is, there also will your heart be.
 
“Gird your loins and light your lamps
and be like servants who await their master’s return from a wedding,
ready to open immediately when he comes and knocks.
Blessed are those servants
whom the master finds vigilant on his arrival.
Amen, I say to you, he will gird himself,
have them recline at table, and proceed to wait on them.
And should he come in the second or third watch
and find them prepared in this way,
blessed are those servants.
Be sure of this:
if the master of the house had known the hour
when the thief was coming,
he would not have let his house be broken into.
You also must be prepared, for at an hour you do not expect,
the Son of Man will come.”
 
Then Peter said,
“Lord, is this parable meant for us or for everyone?”
And the Lord replied,
“Who, then, is the faithful and prudent steward
whom the master will put in charge of his servants
to distribute the food allowance at the proper time?
Blessed is that servant whom his master on arrival finds doing so.
Truly, I say to you, the master will put the servant
in charge of all his property.
But if that servant says to himself,
‘My master is delayed in coming,’
and begins to beat the menservants and the maidservants,
to eat and drink and get drunk,
then that servant’s master will come
on an unexpected day and at an unknown hour
and will punish the servant severely
and assign him a place with the unfaithful.
That servant who knew his master’s will
but did not make preparations nor act in accord with his will
shall be beaten severely;
and the servant who was ignorant of his master’s will
but acted in a way deserving of a severe beating
shall be beaten only lightly.
Much will be required of the person entrusted with much,
and still more will be demanded of the person entrusted with more.”
-------------------------------------------
Commentary on Luke 12:32-48
 
In the longer form of the Gospel, St. Luke explains the example found in the parable of the vigilant servants, which is the heart of the shorter form.  Jesus tells his disciples that the most valuable prize, the prize of faith and fidelity to God, is given to them freely, and that all of their worldly possessions amount to nothing in comparison.  He tells them that the treasure they hold most dearly will define them to the world, and that constant focus on the spiritual gifts is the prize that will win salvation.  The story makes it clear that those who fail, who focus on the things of earth and are not vigilant, will be found faithless and suffer the consequences.
 
CCC: Lk 12:32 764; Lk 12:35-40 2849
-------------------------------------------
Or
Shorter Form: Luke 12:35-40
 
Jesus said to his disciples:
“Gird your loins and light your lamps
and be like servants who await their master’s return from a wedding,
ready to open immediately when he comes and knocks.
Blessed are those servants
whom the master finds vigilant on his arrival.
Amen, I say to you, he will gird himself,
have the servants recline at table, and proceed to wait on them.
And should he come in the second or third watch
and find them prepared in this way,
blessed are those servants.
Be sure of this:
if the master of the house had known the hour
when the thief was coming,
he would not have let his house be broken into.
You also must be prepared, for at an hour you do not expect,
the Son of Man will come.”
-------------------------------------------
Commentary on Lk 12:35-40
 
The selection presented from St. Luke’s Gospel is one of a series that relates specifically to the Lord’s exhortation about the end times, the eschaton. Here he reminds his disciples that they must be constantly focused on God’s work (servants of the master – the one God). We see also in this brief reading an echo of the Last Supper as the master reclines at table. However, in the broader context, the lesson relates more to faithfulness. 
 
The idea of placing constant faithfulness first (most importantly present) is given as the moral of the Lord’s parable.  Peter questions whether the parable is meant for everyone or just for the disciples he is addressing.  The Lord then clarifies that any who would inherit the Kingdom of God must be constantly faithful to the Lord’s precepts.  He goes on to conclude that no one may know the day or the hour that they will be called to account.  Finally, he tells the disciples, who have been given much in their association with the Christ, that to those which much is given, even more is expected, essentially telling them that they must be examples to everyone, even each other.
 
CCC: Lk 12:35-40 2849
-------------------------------------------
Reflection:
 
The very powerful Gospel injunction from St. Luke’s Gospel drives the theme today.  There is actually a logical progression present in the selection we are given, rather than a single point to be made.  That progression links two key verses;
 
“For where your treasure is, there also will your heart be.” (Luke 12:34)
 
And:
 
“Much will be required of the person entrusted with much, and still more will be demanded of the person entrusted with more.” (Luke 12:48)
 
Between these two statements, through the use of allegory and parable, the Lord drives home the fact that the most important gift ever received is the gift of the Kingdom of God.  With that gift comes God’s Law, given through a long line of prophets and patriarchs to the people of faith.  We see a glimpse of this history in the first reading from the Book of Wisdom.  Rejoicing in that blessing, the faithful will be a gift to the world and will be seen as blessed (Where your treasure is, there also will your heart be).
 
We have all seen the truth of the Lord's pronouncement.  When we look around at our brothers and sisters, with whom we have daily contact, don’t we see in them what they treasure?  Can’t we easily see where their passions lie?  If they love material things, there will be trophies of those things wherever they are.  Whether it is pictures of their prized possessions on their desks, or if all they do is directed to maintaining what they have or obtaining more, the signs are there.  What they put first in their lives will be celebrated by them constantly.  For us that means that, if we truly put the Kingdom of God first in our lives, those with whom we have contact should be well aware of that as well.  Our question is, does that show?
 
By the very nature of our love and our passion, either we will accept that we must be constantly prepared to meet the judgment promised in the Gospel, or we will accept that we must reorient our priorities.  We don’t know when and where our life’s accomplishments will be held up in front of that great judge.  What was made clear in that passage today is that, at our resurrection, we, all of us who are faithful, will not be held to the same measure.  No, that last verse in the Gospel hits us right between the eyes.  “Much will be required of the person entrusted with much.”  If we start to get cocky or condescending saying: “I am so much better at practicing my faith than that person.  I will surely get a place of honor in the next life,” we are in for a big surprise.  The Lord does not give us an easy path, he expects us to work hard with what we have.  (I would not want to be the pope.)
 
Today the logic brings us to our final place.  We must use what we are given as well as we can.  It should be apparent to all we meet that we have been given this gift.  It will be what we are asked for on the last day.  Let us pray that we pass that test.
 
Pax
 
In other years on this date: Optional Memorial for Saints Sixtus II, Pope, and his Companions
OR Optional Memorial for Saint Cajetan, Priest.
 

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[1] Catechism links are taken from the Homiletic Directory, published by the Congregation for Divine Worship and the Discipline of the Sacraments, 29 June 2014.
[2] The picture used today is ”Communion of the Apostles” by Albrecht Altdorfer,1516-18.
[3] S.S. Commemoratio
[4] The readings are taken from the New American Bible, with the exception of the Psalm and its response which were developed by the International Committee for English in Liturgy (ICEL).  This republication is not authorized by USCCB and is for private use only.
[5] The Word Biblical Commentary, Psalms 1-50, Volume 19 © 2004 by Thomas Nelson, Inc. p. 275.
[6] NAB footnote on Hebrews 11:1-40.