Saturday of the Fourth Week in Ordinary Time

(Optional Memorial of the Blessed Virgin Mary)

 

On Saturdays in Ordinary Time when there is no obligatory memorial, an optional memorial of the Blessed Virgin Mary is allowed.[1] Mass texts may be taken from the Common of the Blessed Virgin Mary, from a Votive Mass, or from the special collection of Masses for the Blessed Virgin Mary (USCCB suggests #28).

“Jesus Goes Up Alone 
Onto A Mountain To Pray” 
by James Tissot, 1886-94

 

Readings for Saturday of the Fourth Week in Ordinary Time[2]

 

Readings from the Jerusalem Bible[3]

 

Commentary:

 

Reading 1: Hebrews 13:15-17, 20-21

 

Commentary on Heb 13:15-17, 20-21

 

This selection from Hebrews gives us a definition of the kind of sacrifice to be offered by Christians: praise from the lips and with works of love and kindness. The sacrificial offering of communal sharing and love reflects the teaching from the psalms (see Psalm 50: 14, Psalm 51:18-19). This is followed by the beginning of the closing salutary prayer as the Pauline author ends the letter with a blessing.

 

CCC: Heb 13:15 1330; Heb 13:17 1269; Heb 13:20 632

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Responsorial Psalm: Psalm 23:1-3a, 3b-4, 5, 6

 

R. (see 10) (1) The Lord is my shepherd; there is nothing I shall want.

 

Commentary on Ps 23:1-3a, 3b-4, 5, 6

 

Psalm 23 is one of the most familiar songs in the entire psalter. “God's loving care for the psalmist is portrayed under the figures of a shepherd for the flock (Psalm 23:1-4) and a host's generosity toward a guest (Psalm 23:5-6). The imagery of both sections is drawn from traditions of the exodus (Isaiah 40:11; 49:10; Jeremiah 31:10).”[5]  While the theme of shepherd is mentioned in the first strophe, the psalm really speaks to the peace given to those who follow the Lord and place their trust in Him, even into the “dark valley.”

 

The reference in the third strophe above: “'You spread the table before me in the sight of my foes' occurs in an exodus context in Psalm 78:19. As my enemies watch: my enemies see that I am God's friend and guest. Oil: a perfumed ointment made from olive oil, used especially at banquets (Psalm 104:15; Matthew 26:7; Luke 7:37, 46; John 12:2).” [6]

 

CCC: Ps 23:5 1293

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Gospel: Mark 6:30-34

 

Commentary on Mk 6:30-34

 

This passage from St. Mark’s Gospel continues the story of the disciples as they return from being sent, and give Jesus a report of their efforts. The disciples are called “Apostles” for the first time, as they are gathered to give an account of what they had accomplished. They will not assume this formal title until after Pentecost, but St. Mark uses it here, perhaps because they have now become Christ’s emissaries, not just his students.

 

They go off to a deserted place to rest in a boat but are followed by a large crowd.  They did not sail far from shore, since the crowd knew where they were putting in and were there to meet them. The Lord looked at this new Exodus and saw them as "sheep without a shepherd:" "A familiar simile from the Old Testament.  It generally depicts Israel's need for spiritual leadership (Numbers 27:17; 1 Kings 22:17; Judith 11:19; Jeremiah 23:1-3; Zechariah 10:2).  Ultimately God himself promised to shepherd his sheep through the Messiah (Ezekiel 34:23; John 10:11-16)."[7] He began to teach them.

 

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Reflection:

 

Of all the possible elements of scripture available today, what strikes us most is Jesus’ response to the Apostles upon their return from the mission upon which he had sent them.  His first concern was that they go off “to a deserted place and rest a while.”  This is important.  The active Christian has developed a mindset of service to others.  This attribute is clearly seen by others and the more service performed by the giving disciple, the more seems to be asked.

 

We look at the disciples (now called Apostles for they have started the work of spreading the Gospel).  When they came back after their successful mission, we are told: “people were coming and going in great numbers, and they had no opportunity even to eat.”  If the Lord had not insisted, clearly those who wished to see, hear and touch these holy agents would have (inadvertently) brought them to an untimely end.

 

While, for those who minister to others, the situation may not be as extreme in terms of numbers, the consequences of not being able to say “no” are similar.  If that person does not take time for oneself, alone with God to recharge and refresh themselves, what is known as burn-out (or worse) will almost certainly occur. 

 

It is for this reason that clergy are required to make an annual retreat.  The wise pastor will recognize that pastoral staff members should also be given this requirement and many do.  However, what about the zealous member of the community of faith? Too often no one is watching out for them.  Too often, they are not offered the advice to "come away by yourselves to a deserted place and rest a while," but are constantly drawn upon for additional service.

 

For all who work diligently at practicing the faith, the message from Jesus today is clear.  You must take time to be alone with the Father, to shut out the cries of those who would demand your attention, and to listen only to his voice.  It is only in this way that the great faith that pours out of you onto others may be refilled.  It is a good lesson for all of us today. Now we only need to follow it.

 

Pax

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[1] General Norms for the Liturgical Year and the Calendar Miscellaneous Notes no. 5

[2] The picture used is “Jesus Goes Up Alone Onto A Mountain To Pray” by James Tissot, 1886-94

[3] S.S. Commemoratio

 

[5] See NAB footnote on Psalm 23

[6] ibid

[7] Ignatius Catholic Study Bible, © 2010, Ignatius Press, San Francisco, CA. pp. 76

Friday of the Fourth Week in Ordinary Time

Optional Memorial of Saint Ansgar, Bishop
Optional Memorial of Saint Blaise, Bishop, Martyr
Proper for the Memorial of St. Ansgar

Proper for the Memorial of St. Blaise

“Beheading of Saint John the Baptist” by Caravaggio, 1608

Readings for Friday of the Fourth Week in Ordinary Time[1]

 

Readings from the Jerusalem Bible[2]

 

Commentary:

 

Reading 1: Hebrews 13:1-8

 

Commentary on Heb 13:1-8

 

In this selection from Hebrews, the author turns from social and moral topics to doctrine. The community is reminded of the requirements of their faith, especially hospitality. In this passage: “…through it some have unknowingly entertained angels (v. 2),” a clear reference is made to Abraham’s encounter (Genesis 18: 1-5), and Tobit’s meeting with Raphael (Tobit 5:4-9). Following the exhortation to remain unified, and cling to the Christian values of morality and generosity, the author assures them of God’s presence with them. And even though their original leaders have passed away, Jesus Christ is unchanging: “Jesus Christ is the same yesterday, today, and forever.”

 

CCC: Heb 13:3 2447

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Responsorial Psalm: Psalm 27:1, 3, 5, 8b-9abc  

 

R. (1a) The Lord is my light and my salvation.

 

Commentary on Ps 27:1, 3, 5, 8b-9abc

 

Psalm 27 is a hymn of praise with two distinct parts. This passage captures the two major themes of the song, hope in God’s mercy and complete trust in his goodness.

 

CCC: Ps 27:8 2730

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Gospel: Mark 6:14-29

 

Commentary on Mk 6:14-29

 

Mark’s account of the capture and execution of St. John the Baptist is presented in this pericope, or excerpt. We note the story has many similarities with Jesus’ encounter with Pilate later in the Gospel (Mark 15:1-47). Both Herod and Pilate acknowledge the holiness of the ones they are to put to death. In both cases following the executions, faithful followers insure the body is given a respectful burial. St. Matthew’s Gospel gives a more complete introduction of Herod and Herodias (see Matthew 14:1-3). The actual account presented here is done as a flashback, as Herod questions the identity of Jesus whose disciples have just been sent into his region with great authority.

 

CCC: Mk 6:17-29 523

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Reflection:

 

We are given the story of the execution of St. John the Baptist to contemplate in the Gospel, and recall how the great “Voice” faithfully played his role to the very end.  He prefigured Christ from his birth, and now decreases so the Lord might increase (John 3:30).  For us, his death points to the passion of Christ who, like St. John, is subjected to human cruelty and ultimate death on the cross.  Unlike the “Voice,” the “Word” continues; we are adopted in his sacrifice and become heirs to the joys and sorrows of the path to the Father.

 

The author of Hebrews reminds us of that legacy of faith and obedience.  He speaks to the Hebrew audience, whose original leaders have died, to be faithful to the example they provided. They have held true to the core of Christian teaching, which has faith, hope and love at its heart.  And even as we reflect upon the Hebrews message, we realize that all those who first read this letter have also passed on, as did those to whom the ancient text was handed on.

 

So many have gone before us in faith.  We feel the weight of their gaze upon us as we struggle to follow their examples (today we feel Sts. Ansgar and Blaise especially).  It is this very sense of historical tradition that gives us added strength.  Like a child doing their best to make their parents proud, even though their mother and father have passed away.  We accept the scrutiny of our predecessors as righteous encouragement, and rededicate ourselves to living lives that will tell all those who meet us that the lineage from which we come has its roots in Christ.  Indeed our actions should mark us clearly as belonging to him.

 

Today we pray once more for the strength to carry the message of love into the world.  Our hope is that when we retire this evening we can return the loving gaze of those saints and angels who watch over us with a sense of oneness, having done this day as they would have done in our place.

 

Pax

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[1] The picture is “Beheading of Saint John the Baptist” by Caravaggio, 1608

[2] S.S. Commemoratio

 

Feast of the Presentation of the Lord

 

“Presentation of Jesus in the Temple” (detail) 
by Rembrandt Harmenszoon van Rijn, 1631

 

Additional Information about the Feast of the Presentation of the Lord[1]

 

Readings for the Feast of the Presentation of the Lord[2]

 

Readings from the Jerusalem Bible

 

Commentary:

 

Reading 1: Malachi 3:1-4

 

Commentary on Mal 3:1-4

 

In this passage, from the fourth oracle in the Book of the Prophet Malachi ("My Messenger"), the prophet has visions of three personages.  The prophet sees God directly intervening in sacred history as he did with the great prophets.  In the light of the revealed Messiah, the prophet’s visions are interpreted as representing, first, John the Baptist (“Lo, I am sending my messenger to prepare the way before me”), and then the coming of the Messiah (“And suddenly there will come to the temple the Lord whom you seek”). When these two revelatory events have occurred, the whole Law and Prophets are fulfilled; God's promise of salvation is given.

 

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Responsorial Psalm: Psalm 24:7, 8, 9, 10

 

R. Who is this king of glory? It is the Lord!

 

Commentary on Ps 24:7, 8, 9, 10

 

In Psalm 24 we hear a longing for the coming of the Lord to his people. The psalmist gives us the image of the inanimate gates of the New Jerusalem, God’s Heavenly Kingdom, welcoming the Lord of Hosts. For Christian purposes, we have God in the person of Jesus coming into the Temple.  This second section of the song praises God as the true King of the people who leads them to victory over their foes.

 

CCC: Ps 24:7-10 559; Ps 24:8-10 269; Ps 24:9-10 2628

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Reading II: Hebrews 2:14-18

 

Commentary on Heb 2:14-18

 

The Letter to the Hebrews presents an apologia on the Lord’s humanity. The author is eloquent in logic as he says: “Surely he did not help angels but rather the descendants of Abraham,” meaning he came as man not as spirit in support of the sons of Abraham. By assuming humanity, the Lord became the perfect vessel in which the sins of all mankind were assumed and contained. As additional proof of Jesus’ humanity, the Lord’s passion is referenced as a source of strength for those who are likewise tested on account of their faith. He came as the sacrificial offering, that through his suffering and death, those he loves may not have to endure the fate reserved for those who live in darkness.

 

The language used at the beginning of the passage, “blood and flesh,” makes reference to human nature, its weakness and frailty in contrast with the “spirit” and God (see Psalm 78:39, Isaiah 31:3, 2 Chronicles 32:8). From the “Fall,” mankind has been under the bane of death. Now in the Christian paradox, Christ’s death defeats death and sin (also Romans 8:3).

 

CCC: Heb 2:14-15 635; Heb 2:14 407, 636; Heb 2:15 1520, 2602; Heb 2:17-18 609

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Gospel: Luke 2:22-40

 

Commentary on Lk 2:22-40

 

St. Luke begins the account of the Lord’s presentation recalling that Mary, the Virgin Mother of God, followed Mosaic Law by observing the Rite of Purification, which, by tradition, was required of any member of the community who had come in contact with the “Mystery,” life and death (the birth of a child or the burial of the dead).

 

At the Temple in Jerusalem, the Holy Family encounters two prophetic figures Simeon and Anna. Both of these figures proclaim that the Messiah has come in the person of the Lord. We also hear from Simeon an image of the Lord’s passion, and how a sword of sorrow will pierce the Holy Mother’s heart.

 

Simeon, a man who “was righteous and devout, awaiting the consolation of Israel,” was told by the Holy Spirit that he would not pass away until he had seen the Messiah. Upon seeing the Lord, he declares that this promise has been fulfilled, and then turns to Mary, making the prediction about the nature of Christ’s ministry and the nature of the sorrow she will endure.

 

CCC: Lk 2:22-39 529, 583; Lk 2:25 711; Lk 2:26-27 695; Lk 2:32 713; Lk 2:34 575, 587; Lk 2:35 149, 618; Lk 2:38 711

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Or: Luke 2:22-32

 

Commentary on Lk 2:22-32

 

In the shorter version of the Gospel, the focus is more on the revelation of the Christ, as opposed to the impact of this revelation on Mary, the Mother of God. St. Luke’s account of Jesus being presented at the Temple provides a unique insight into the Holy Family. They are faithful observers of the Law of Moses. “Their purification: syntactically, their must refer to Mary and Joseph, even though the Mosaic law never mentions the purification of the husband. Recognizing the problem, some Western scribes have altered the text to read 'his purification,' understanding the presentation of Jesus in the temple as a form of purification; the Vulgate version has a Latin form that could be either 'his' or 'her.' According to the Mosaic law (Leviticus 12:2-8), the woman who gives birth to a boy is unable for forty days to touch anything sacred or to enter the temple area by reason of her legal impurity.”[4] In addition to this description, we see that Jesus was returned to Nazareth to grow in stature. The passage ends with Simeon having seen the Christ now being able to go to his final rest, fulfilled.

 

CCC: Lk 2:22-39 529, 583; Lk 2:25 711; Lk 2:26-27 695; Lk 2:32 713

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Homily

 

Jesus should have been only 40 days old when Mary and Joseph took him with them to the Temple in Jerusalem to fulfill the requirements of the Hebrew Law. However, we also know that Mary and Joseph fled to Egypt to avoid Herod following the Lord’s birth, so the timing may be questionable. (Note: The texts do not explicitly say how long it has been since the Lord’s birth, only that the Mary has returned in accordance with the Law.)

 

This feast has significance for parents, and rightly so, since the Holy Family coming to the temple is a great example, reminding us that the bond of faith is part of what holds a family together. This year we reflect about another tradition that has grown up around this feast, Candlemas. Because this is an ancient tradition not much celebrated today, the reference may be confusing. Before the Vatican II reforms the Church celebrated the day with a procession with candles, and at the end of that procession, the celebrant would bless the candles, hence the name, “Candlemas.”  We understand this tradition continues in some of the eastern rite churches.

 

The reason this is mentioned is not to remind anyone that a tradition was lost, but rather that the Church’s theology and understanding of the events revealed in scripture continues to evolve. You see when we celebrated Candlemas, we were focused on the ritual purification of the Virgin Mary. What does that feel like in today’s understanding of Mary’s nature and role within the Church?  It may seem as if we missed something important, like Mary was without sin, and why should she need purifying? We understand the answer to that question from a historical perspective.  It was because she was following the Mosaic Law that required it. But what was more important as a focus of the feast? Was it Mary’s purification or Simeon’s song of joy over the revelation of the Messiah?

 

The Church is constantly holding up her understanding of events, even ancient events, in the life of the Church to the light of faith. While revelation of the Lord was completed in Holy Scripture, the actions of the Holy Spirit within the life of the community of faith are dynamic and the Church, in her wisdom, keeps a careful eye out for God’s actions through that mechanism. The fingerprints God leaves are visible to the searching eye in the life of the community of faith, and within the lives of its individual members.

 

Today we pray that the message that Simeon rejoiced over, the incarnation of the Messiah, will become clear to all the hearts of the world and that message will transform the world.

Pax

 

In other years on this date: Thursday of the Fourth Week in Ordinary Time

 

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[1] The picture is “Presentation of Jesus in the Temple” (detail) by Rembrandt Harmenszoon van Rijn, 1631

[2] S.S. Commemoratio

 

[4] See NAB Footnote on Luke 2:22