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Readings for the Solemnity of Christ the King[1][2]Readings from the Jerusalem Bible
Readings and Commentary:[3]
Reading 1: Ezekiel 34:11-12, 15-17
For thus says the Lord GOD:
I myself will look after and tend my sheep.
As a shepherd tends his flock
when he finds himself among his scattered sheep,
so will I tend my sheep.
I will rescue them from every place where they were scattered
when it was cloudy and dark.
I myself will pasture my sheep;
I myself will give them rest, says the Lord GOD.
The lost I will seek out,
the strayed I will bring back,
the injured I will bind up,
the sick I will heal,
but the sleek and the strong I will destroy,
shepherding them rightly.
As for you, my sheep, says the Lord GOD,
I will judge between one sheep and another,
between rams and goats.
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Commentary on Ez 34:11-12, 15-17
The prophet presents the allegory of God, the shepherd. In this oracle the vision is God the Father, like a shepherd, will gather the people of Israel from the foreign lands to which they have been driven and bring them back to “the mountains of Israel”.
The tenderness shown by the good shepherd toward the sheep is especially poignant on a feast day were we celebrate the intense love of Christ for the people of the world. However, we are reminded in v. 17 that the each person will be held accountable for their actions.
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Responsorial Psalm:[4] Psalm 23:1-2, 2-3, 5-6
R. (1) The Lord is my shepherd; there is nothing I shall want.
The LORD is my shepherd; I shall not want.
In verdant pastures he gives me repose.
R. The Lord is my shepherd; there is nothing I shall want.
Beside restful waters he leads me;
he refreshes my soul.
He guides me in right paths
for his name's sake.
R. The Lord is my shepherd; there is nothing I shall want.
You spread the table before me
in the sight of my foes;
you anoint my head with oil;
my cup overflows.
R. The Lord is my shepherd; there is nothing I shall want.
Only goodness and kindness follow me
all the days of my life;
and I shall dwell in the house of the LORD
for years to come.
R. The Lord is my shepherd; there is nothing I shall want.
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Commentary on Ps 23:1-2, 2-3, 5-6
The principle thrust of this, most popular of the Psalms, is trust in God. The figure of the Good Shepherd is later used extensively by Christ reinforcing his relationship to the Father.
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Reading II: 1 Corinthians 15:20-26, 28
But now Christ has been raised from the dead,
the firstfruits of those who have fallen asleep.
For since death came through a human being,
the resurrection of the dead came also through a human being.
For just as in Adam all die,
so too in Christ shall all be brought to life,
but each one in proper order:
Christ the firstfruits;
then, at his coming, those who belong to Christ;
then comes the end,
when he hands over the kingdom to his God and Father,
when he has destroyed every sovereignty
and every authority and power.
For he must reign until he has put all his enemies under his feet.
The last enemy to be destroyed is death.
When everything is subjected to him,
then the Son himself will (also) be subjected
to the one who subjected everything to him,
so that God may be all in all.
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Commentary on 1 Cor 15:20-26, 28
St. Paul reminds us that Christ is the King, in heaven and on earth, and that all things are subject to him. An important theological element contained in v. 28 is the unity between God and Christ implicit in St. Paul’s argument about Christ as King of Heaven (“…so that God may be all in all.”).
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Gospel: Matthew 25:31-46
"When the Son of Man comes in his glory,
and all the angels with him,
he will sit upon his glorious throne,
and all the nations will be assembled before him.
And he will separate them one from another,
as a shepherd separates the sheep from the goats.
He will place the sheep on his right and the goats on his left.
Then the king will say to those on his right,
'Come, you who are blessed by my Father.
Inherit the kingdom prepared for you from the foundation of the world.
For I was hungry and you gave me food,
I was thirsty and you gave me drink,
a stranger and you welcomed me,
naked and you clothed me,
ill and you cared for me,
in prison and you visited me.’
Then the righteous will answer him and say,
'Lord, when did we see you hungry and feed you,
or thirsty and give you drink?
When did we see you a stranger and welcome you,
or naked and clothe you?
When did we see you ill or in prison, and visit you?’
And the king will say to them in reply,
'Amen, I say to you, whatever you did
for one of the least brothers of mine, you did for me.’
Then he will say to those on his left,
'Depart from me, you accursed,
into the eternal fire prepared for the devil and his angels.
For I was hungry and you gave me no food,
I was thirsty and you gave me no drink,
a stranger and you gave me no welcome,
naked and you gave me no clothing,
ill and in prison, and you did not care for me.’
Then they will answer and say,
'Lord, when did we see you hungry or thirsty
or a stranger or naked or ill or in prison,
and not minister to your needs?’
He will answer them, 'Amen, I say to you,
what you did not do for one of these least ones,
you did not do for me.’
And these will go off to eternal punishment,
but the righteous to eternal life."
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Commentary on Mt 25:31-46
Jesus, in this reading, is telling his disciples and us what will be judged at the end times, the Eschaton. The reading gives us a vision of what will be asked and how judgment will be passed.
This reading provides yet one more example of how Christ intends the Great Commandment to be lived. Loving God and loving neighbor would be judged by; “Amen, I say to you, whatever you did for one of these least brothers of mine, you did for me.” We note that while the general theme is broadly applied to all people, there is special emphasis placed upon the poor and marginalized.
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Reflection:
Today we celebrate the Solemnity of Christ the King. It is the last Sunday of the liturgical year. The authors of the Roman Missal who prayerfully assembled the liturgy and readings for our common worship ended the year’s Sunday celebrations on this particular note suggesting that we have been building towards it for a full year. We have recalled the Lord’s nativity in our Advent and Christmas celebrations. We have remembered Christ’s struggle as our own in our Lenten observances. We have rejoiced in the Easter of our year, celebrating once more as Christ’s own resurrection brought us hope and joy. And in these past months we have looked at the life and teaching of Jesus, building our interior faith in him to this point.
Today we celebrate Christ as King, King of Heaven and King in our lives on earth. As people living in a democratic society, the idea of having a monarch in our lives does not have the visceral impact it did in centuries past when there were active monarchs and it was the standard form of governance. We consider for a moment the impact of naming a king would have, using that ancient vision of kingship.
The first thing we would understand would be that we owe the king our allegiance. If there were outside threats to the kingdom, we would be eligible for conscription into the king’s army to defend the kingdom against its enemies. Next, we would owe the king fealty, the dictionary defines this word as “the obligation or the engagement to be faithful to a lord, usually sworn to by a vassal.” Another word sometimes used in its place is fidelity. We owe that constant loyalty to our king. Betrayal is treason!
We understand that a kingship is a totalitarian form of governance. We cannot ourselves make new laws because we don’t like the old ones. The word of the king is law and we are expected to follow that law if we are to be in his kingdom. Part of what we swear in allegiance and fealty is to accept the king’s authority over us and we commit ourselves to follow his word to defend it as law, to die for it if asked.
Now that we understand what subjecting ourselves to the rule of a king, as those in Jesus time understood that subjugation to mean, we must ask ourselves, are we ready? Will we be the faithful nobility in the kingdom of God who chivalrously pledge our honor and life to our Liege Lord, ready to defend the Kingdom of God (on earth)? Or are we the surly peasant, who stands in the crowd because it is a social requirement; who would not lift a finger in the cause of the king unless compelled to do so or if it was in their own interests? We see both ends of the spectrum and know that at times we have been in each place.
Today we pray that, as we pledge our allegiance to Christ the King in the creed, that our faith will always be strong and our hearts will be full of zeal for the Kingdom of God whose citizens we hope to become.
Pax [1] ALTRE[2] The picture used today is “The Dead Christ” by Sisto Badalocchio, 1810
[3] Text of Readings is taken from the New American Bible, Copyright © Libreria Editrice Vaticana
[4] Excerpts from the English translation of The Roman Missal © 1973, International Committee on English in the Liturgy, Inc. All rights reserved
Virgin and Martyr
Biographical Information about St. Cecilia[1]
Readings for Saturday of the Thirty-third Week in Ordinary Time[2]Readings from the Jerusalem Bible
Readings and Commentary:[3]
Reading 1: Revelations 11:4-12
These are the two olive trees and the two lampstands
that stand before the Lord of the earth.
If anyone wants to harm them, fire comes out of their mouths
and devours their enemies.
In this way, anyone wanting to harm them is sure to be slain.
They have the power to close up the sky
so that no rain can fall during the time of their prophesying.
They also have power to turn water into blood
and to afflict the earth with any plague as often as they wish.
When they have finished their testimony,
the beast that comes up from the abyss
will wage war against them and conquer them and kill them.
Their corpses will lie in the main street of the great city,
which has the symbolic names “Sodom” and “Egypt,”
where indeed their Lord was crucified.
Those from every people, tribe, tongue, and nation
will gaze on their corpses for three and a half days,
and they will not allow their corpses to be buried.
The inhabitants of the earth will gloat over them
and be glad and exchange gifts
because these two prophets tormented the inhabitants of the earth.
But after the three and a half days,
a breath of life from God entered them.
When they stood on their feet, great fear fell on those who saw them.
Then they heard a loud voice from heaven say to them, “Come up here.”
So they went up to heaven in a cloud as their enemies looked on.
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Commentary on Rev 11:4-12
We continue St. John’s Revelations with more visions full of symbolic references. Note, he begins talking about two witnesses (who later in the same section are referred to as “prophets”). He borrows his imagery this time from Zechariah 4:8-14. The powers they have are taken from Moses confrontation with Egypt (drought and water turned to blood).
Again using the Old Testament imagery he now confronts his modern nemesis, Nero referring to him as the “beast that comes up from the abyss” The great city is evil referred to as Sodom and Egypt. This reference is used throughout Revelations to symbolize Babylon-Rome. Even the three and a half day period has symbolism for those interested in Hebrew numerology – (see the note on Rev 11:2).
The general sense of this reading is one of the good (followers of Christ) being persecuted by the Romans because of their testimony (“fire comes out of their mouths”). But, because of their faith, they will be resurrected (“…a loud voice from heaven say to them, ‘Come up here.’”).
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Responsorial Psalm:[4] Psalm 144:1, 2, 9-10
R. (1b) Blessed be the Lord, my Rock!
Blessed be the LORD, my rock,
who trains my hands for battle, my fingers for war.
R. Blessed be the Lord, my Rock!
My mercy and my fortress,
my stronghold, my deliverer,
My shield, in whom I trust,
who subdues my people under me.
R. Blessed be the Lord, my Rock!
O God, I will sing a new song to you;
with a ten‑stringed lyre I will chant your praise,
You who give victory to kings,
and deliver David, your servant from the evil sword.
R. Blessed be the Lord, my Rock!
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Commentary on Ps 144:1, 2, 9-10
Psalm 144 is a song of thanksgiving, much of what we are given today can also be found in other psalms (sort of like paraphrasing and combining the lyrics to other songs). This thankful psalm focuses on the courage and strength given the psalmist in battle and praise for victory delivered by God.
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Gospel: Luke 20:27-40
Some Sadducees, those who deny that there is a resurrection,
came forward and put this question to him (Jesus), saying,
“Teacher, Moses wrote for us,
If someone’s brother dies leaving a wife but no child,
his brother must take the wife
and raise up descendants for his brother.
Now there were seven brothers;
the first married a woman but died childless.
Then the second and the third married her,
and likewise all the seven died childless.
Finally the woman also died.
Now at the resurrection whose wife will that woman be?
For all seven had been married to her.”
Jesus said to them,
“The children of this age marry and remarry;
but those who are deemed worthy to attain to the coming age
and to the resurrection of the dead
neither marry nor are given in marriage.
They can no longer die,
for they are like angels;
and they are the children of God
because they are the ones who will rise.
That the dead will rise
even Moses made known in the passage about the bush,
when he called ‘Lord’
the God of Abraham, the God of Isaac, and the God of Jacob;
and he is not God of the dead, but of the living,
for to him all are alive.”
Some of the scribes said in reply,
“Teacher, you have answered well.”
And they no longer dared to ask him anything.
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Commentary on Lk 20:27-40
The Sadducees' question, based on the law of levirate marriage recorded in Deut 25:5 ff, ridicules the idea of the resurrection. Jesus corrects their grave misunderstanding of the resurrection and then argues on behalf of the resurrection of the dead on the basis of the written law that the Sadducees accept using Exodus 3:2, 6 as an example of the Lord being God of the living who have passed from this life to the next.
This passage also relates the idea that the risen body is glorified; that is brought to a glorified state, free of the burdens of age or deformity (“…for they are like angels”). No longer is the earthly need for marriage, that being the continuation of the species, necessary since that is no death in the Heavenly Kingdom.
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Reflection:
Today we are presented with some serious theological realities. We are reminded in St. Luke’s Gospel that we believe in “the resurrection of the Body, and the life in the world to come.” We also see the conflict we will encounter exemplified in St. John’s revelation as he speaks about those who testify to the truth of Christ’s Gospel being persecuted by Rome (“…the beast that comes up from the abyss”). Jesus experiences a forerunner of that conflict in his confrontation by the Sadducees in the passage today.
There is a fundamental truth that floats like a vision just out of plain sight within these passages. We thank God today that, as part of a faith tradition that spans two thousand years we do not have to “re-invent the wheel” as they say. Our predecessors in the faith have taken that difficult truth and make it crystal clear for us. We refer, of course to the mystery of the resurrection and the eternal life that is promised for all those who die in the friendship of God.
Christ came to reveal God’s truth to us in his very presence on earth as true man. The love the Father has for us is implicit in the act of incarnation. Jesus came, his spirit, clothed in human flesh – like us! He revealed through his own death that God’s plan to unify all creation under Christ included the new resurrection – we who follow Christ on earth will follow him also into the eternal kingdom (Romans 6:3). We might beg the question – Why was this necessary? Why, when Christ to wipe away the death that comes from sin, do we die? Was this God’s plan?
The Holy Father, Pope Benedict recently published a great work on Christian Hope – SPI SALVI. Within its pages he quoted another of our predecessors in the faith, St. Ambrose speaking at the funeral of his brother. The words he used bring us hope indeed as he sees a piece of the mystery for us: “Death was not part of nature; it became part of nature. God did not decree death from the beginning; he prescribed it as a remedy. Human life, because of sin ... began to experience the burden of wretchedness in unremitting labor and unbearable sorrow. There had to be a limit to its evils; death had to restore what life had forfeited. Without the assistance of grace, immortality is more of a burden than a blessing.”[5]
And once we have released the last remnants of earthly sin and achieved this state, we are, as Christ tells us, “like angels” free of all earthly burdens free to join the choirs of angels and saints who live eternally free from all the pain and anguish sin had once imposed upon us.
Today as we wrestle with our final destination, we once again pray for all those who have gone before us in God’s friendship. We pray that their journey will be swift and that we may one day join them in the promise of the resurrection, God’s gift of love given by love for love’s sake.
Pax [1] The picture used today is “St. Cecilia” by Guido Reni, 1606
[2] ALTRE[3] Text of Readings is taken from the New American Bible, Copyright © Libreria Editrice Vaticana
[4] Excerpts from the English translation of The Roman Missal © 1973, International Committee on English in the Liturgy, Inc. All rights reserved
[5] De excessu fratris sui Satyri, II, 47: CSEL 73, 274
Additional Information about the Presentation of the Blessed Virgin Mary[1]
Readings for Friday of the Thirty-third Week in Ordinary Time[2]Readings from the Jerusalem Bible
Readings and Commentary:[3]
Reading 1: Revelations 10:8-11
Then the voice that I (John) had heard from heaven
spoke to me again and said:
“Go, take the scroll that lies open in the hand of the angel
who is standing on the sea and on the land.”
So I went up to the angel and told him to give me the small scroll.
He said to me, “Take and swallow it.
It will turn your stomach sour,
but in your mouth it will taste as sweet as honey.”
I took the small scroll from the angel’s hand and swallowed it.
In my mouth it was like sweet honey,
but when I had eaten it, my stomach turned sour.
Then someone said to me, “You must prophesy again
about many peoples, nations, tongues, and kings.”
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Commentary on Rev 10:8-11
The small scroll in this passage, according to scripture scholars, predicts the final victory of God’s heavenly host in the battle between good and evil to come. That is the reason it tastes like honey. There will be many who suffer and die in this struggle which is why it sours in the belly.
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Responsorial Psalm:[4] 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
Out of this very long (176 verses) hymn of praise and thanksgiving we are focused onto the delight the psalmist takes in following God’s law and will. The taste of honey is again provided in verse 103: “…How sweet to my tongue is your promise, sweeter than honey to my mouth!” There is no corresponding sourness mentioned in this song.
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Gospel: Luke 19:45-48
Then Jesus entered the temple area and proceeded to drive out
those who were selling things, saying to them,
“It is written, My house shall be a house of prayer,
but you have made it a den of thieves.”
And every day he was teaching in the temple area.
The chief priests, the scribes, and the leaders of the people, meanwhile,
were seeking to put him to death,
but they could find no way to accomplish their purpose
because all the people were hanging on his words.
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Commentary on Lk 19:45-48
Jesus enters Jerusalem and immediately takes charge of the temple, there displaying his power and zeal for “His Father’s House.” He drives out those selling animals and birds for sacrifice and the money changers. The clear implication here is money cannot buy God’s favor.
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Reflection:
We are reminded of the story of the Princess Bride today. For those not familiar with the story; the princess falls in love with a farm boy who disappears for five years and is presumed dead. The princess is about to marry a local prince, who has evil intentions, when her “true love” shows up, now a pirate captain, and through improbable feats and with the help of some equally improbable friends, defeats the evil prince and the two live happily ever after. The story has a fairly standard sequence of events – the hero or heroin enamor themselves to the reader; are placed in peril, and, in the end are victorious. Stories like these are fun to read because good defeats evil and there is a happy ending.
While the story of Jesus has a similar feel and flow the story is much more complex and we become a part of it. In other words, unlike a nice fiction story we can put down when the plot gets too intense, we find ourselves living our part of the story and the plot has consequences for us.
We see the symbolism of this in St. John’s Revelations. The scroll, symbol of truth, prophecy, and knowledge is given to St. John to be consumed, symbol of understanding and complete acceptance (think also about the Eucharist for us in this context). It tastes sweet in the mouth because the words of love and forgiveness are sweet to the soul. The eternal life promised is the happy ending and we rejoice in that knowledge, how sweet it tastes.
But it sours in the belly. The path to salvation in this life is not simple. For many, that journey seems to be one test of faith after another. It has always been so; even for Jesus own Blessed Mother Mary.
We recall her self dedication to God’s will on this feast day. Think about her life; the joy of being chosen to carry the Savior, the sorrow foretold by Simeon, her pride at the wedding feast at Cana, her anguish as her Son was taken from the Cross, his lifeless body laid in her arms.
How sweet were the times of his life, yet she must have seen events like the one described by St. Luke. Jesus stormed into the Temple and challenged the powers of the Sanhedrin (who no doubt got a piece of the action). He drove out the money changes and merchants who sold sacrificial animals. She must have thought, even if it is no where recorded, “Pease, Son, can’t you see they will hate you for this? Don’t you see they will fear your power?”
As the nails were pounded in, even then she looked for God’s intercession, knowing it would not come. Sour was that sound in her ears; each beat an echo of sin he was sent to bear on our behalf.
For ourselves too, along with our brothers and sisters in the Lord the news of salvation is sweet on our lips. But the difficulty of waking that path in faith often causes us to feel that sourness as the reality of the consequences are driven home. Today we pray that we may rejoice in the sweetness that is the knowledge of our eventual salvation and our faith will overcome the sourness of sin and evil that we must pass through to achieve that final destination.
Pax
[1] The picture used today is “The Presentation of Mary” by Denys Calvaert, 1590s
[2] ALTRE[3] Text of Readings is taken from the New American Bible, Copyright © Libreria Editrice Vaticana
[4] Excerpts from the English translation of The Roman Missal © 1973, International Committee on English in the Liturgy, Inc. All rights reserved
Readings for Thursday of the Thirty-third Week in Ordinary Time[1][2]Readings from the Jerusalem Bible
Readings and Commentary:[3]
Reading 1: Revelations 5:1-10
I (John) saw a scroll in the right hand of the one who sat on the throne.
It had writing on both sides and was sealed with seven seals.
Then I saw a mighty angel who proclaimed in a loud voice,
“Who is worthy to open the scroll and break its seals?”
But no one in heaven or on earth or under the earth
was able to open the scroll or to examine it.
I shed many tears because no one was found worthy
to open the scroll or to examine it.
One of the elders said to me, “Do not weep.
The lion of the tribe of Judah, the root of David, has triumphed,
enabling him to open the scroll with its seven seals.”
Then I saw standing in the midst of the throne
and the four living creatures and the elders
a Lamb that seemed to have been slain.
He had seven horns and seven eyes;
these are the seven spirits of God sent out into the whole world.
He came and received the scroll from the right hand
of the one who sat on the throne.
When he took it,
the four living creatures and the twenty-four elders
fell down before the Lamb.
Each of the elders held a harp and gold bowls filled with incense,
which are the prayers of the holy ones.
They sang a new hymn:
“Worthy are you to receive the scroll
and break open its seals,
for you were slain and with your Blood you purchased for God
those from every tribe and tongue, people and nation.
You made them a kingdom and priests for our God,
and they will reign on earth.”
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Commentary on Rev 5:1-10
The seer (John) now describes a papyrus roll in God's right hand with seven seals indicating the importance of the message. A mighty angel asks who is worthy to open the scroll; who can accomplish God's salvific plan. There is despair at first when no one in creation can do it. But the seer is comforted by an elder who tells him that Christ (“The lion of the tribe of Judah, the root of David”), has won the right to open it. Christ then appears as a Lamb, coming to receive the scroll from God, for which he is acclaimed as at a coronation.[4]
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Responsorial Psalm:[5] Psalm 149:1b-2, 3-4, 5-6a and 9b
R. (Rev. 5:10) The Lamb has made us a kingdom of priests to serve our God.
or:
R. Alleluia.
Sing to the LORD a new song
of praise in the assembly of the faithful.
Let Israel be glad in their maker,
let the children of Zion rejoice in their king.
R. The Lamb has made us a kingdom of priests to serve our God.
or:
R. Alleluia.
Let them praise his name in the festive dance,
let them sing praise to him with timbrel and harp.
For the LORD loves his people,
and he adorns the lowly with victory.
R. The Lamb has made us a kingdom of priests to serve our God.
or:
R. Alleluia.
Let the faithful exult in glory;
let them sing for joy upon their couches;
Let the high praises of God be in their throats.
This is the glory of all his faithful. Alleluia.
R. The Lamb has made us a kingdom of priests to serve our God.
or:
R. Alleluia.
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Commentary on Ps 149:1b-2, 3-4, 5-6a and 9b
Psalm 149 is a communal song of praise. This passage rejoices in God’s kingship and invites the faithful to celebrate his saving works. We rejoice because God brings victory to the lowly and hope to the oppressed.
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Gospel: Luke 19:41-44
As he (Jesus) drew near Jerusalem,
he saw the city and wept over it, saying,
“If this day you only knew what makes for peace–
but now it is hidden from your eyes.
For the days are coming upon you
when your enemies will raise a palisade against you;
they will encircle you and hem you in on all sides.
They will smash you to the ground and your children within you,
and they will not leave one stone upon another within you
because you did not recognize the time of your visitation.”
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Commentary on Lk 19:41-44
This lament for Jerusalem is found only in the Gospel of St. Luke. It is predictive of the destruction of that city in 70 A.D. by the Romans. The clear meaning here is this event was a result of Jerusalem not accepting Christ the mediator of peace.
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Homily:
We challenge ourselves today to find a way at once to be faithful to John 14:6 “I am the way and the truth and the life. No one comes to the Father except through me” and at the same time understand that all of God’s creation are offered adoption into God’s family (Ephesians 3:6) “…the Gentiles are coheirs, members of the same body, and copartners in the promise in Christ Jesus through the gospel.”
John’s vision in Revelations (Apocalypse) clearly points to Christ’s primacy in heaven. He alone in God’s heavenly kingdom is worthy to open the scroll that is the Father’s saving plan. The lamb who was slain alone is able to bring about salvation. That clearly points to only Christ can bring a person to eternal life.
We then look at St. Luke’s Gospel and are told that the Lord looked on Jerusalem and saw the unbelief of the people (“If this day you only knew what makes for peace–but now it is hidden from your eyes.”). He weeps for them because he sees their spiritual death – their complete destruction as a consequence of their failure to grasp the revelation that God has sent. Here too we seem to find that Christ alone holds salvation. He alone is the way, the truth, and the life.
What then of our brothers and sisters who have rejected him? What about all of the good people in the world who have not chosen to follow Christ – the Hindus like Gandhi, the Buddhist monks who seek the golden path? What of them? Are they, because of their unbelief, consigned to hell?
There are those among our denominational brethren who would say yes. Some would go further and say if anyone has not accepted Jesus as their “personal Savior”, worshiping in the way they prescribe, even others who believe Christ is the way are doomed to eternal damnation. There are others who look more literally at Revelations and say that only 144,000 will be saved (Revelations 7:4). We of the Catholic faith look more broadly at scripture and see there the merciful God who, like a loving parent, hopes that all his creation will come to the infinite halls of the heavenly kingdom.
We believe that the transition from the earthly life in our biological shell to the glorious body of the resurrection is not instantaneous in most cases. Rather, there is a process of cleansing that takes place. A process, as the Catechism of the Catholic Church says “All who die in God's grace and friendship, but still imperfectly purified, are indeed assured of their eternal salvation; but after death they undergo purification, so as to achieve the holiness necessary to enter the joy of heaven.”[6] We call this process Purgatory and it is a great gift since it is the rare individual who passes through this life completely in perfect contrition.
But what about Gandhi and the monks? They rejected the notion that Christ was the way? But they did not understand – they saw God through their own lens of faith. When they come to see our Triune God about which their understanding was incomplete, they too have access to the process that completes their journey. We believe that only the un-contrite those who have not sought forgiveness will consign themselves to the places where there is wailing and gnashing of teeth.
Today we remember those, living and dead who will find the final road to the heavenly kingdom to be too difficult. May the Lord’s final mercy bring them at last to his eternal home.
Pax [1] ALTRE[2] The picture used today is “Adoration of the Lamb” (detail) by Jan van Eyck, 1425-29
[3] Text of Readings is taken from the New American Bible, Copyright © Libreria Editrice Vaticana
[4] See NAB footnote on Rev 5:1-14
[5] Excerpts from the English translation of The Roman Missal © 1973, International Committee on English in the Liturgy, Inc. All rights reserved.
[6] CCC 1030
Readings for Wednesday of the Thirty-third Week in Ordinary Time[1][2]Readings from the Jerusalem Bible
Readings and Commentary:[3]
Reading 1: Revelations 4:1-11
After this I (John) had a vision of an open door to heaven,
and I heard the trumpet-like voice
that had spoken to me before, saying,
“Come up here and I will show you what must happen afterwards.”
At once I was caught up in spirit.
A throne was there in heaven, and on the throne sat one
whose appearance sparkled like jasper and carnelian.
Around the throne was a halo as brilliant as an emerald.
Surrounding the throne I saw twenty-four other thrones
on which twenty-four elders sat,
dressed in white garments and with gold crowns on their heads.
From the throne came flashes of lightning,
rumblings, and peals of thunder.
Seven flaming torches burned in front of the throne,
which are the seven spirits of God.
In front of the throne was something that resembled
a sea of glass like crystal.
In the center and around the throne,
there were four living creatures
covered with eyes in front and in back.
The first creature resembled a lion, the second was like a calf,
the third had a face like that of a man,
and the fourth looked like an eagle in flight.
The four living creatures, each of them with six wings,
were covered with eyes inside and out.
Day and night they do not stop exclaiming:
“Holy, holy, holy is the Lord God almighty,
who was, and who is, and who is to come.”
Whenever the living creatures give glory and honor and thanks
to the one who sits on the throne, who lives forever and ever,
the twenty-four elders fall down
before the one who sits on the throne
and worship him, who lives forever and ever.
They throw down their crowns before the throne, exclaiming:
“Worthy are you, Lord our God,
to receive glory and honor and power,
for you created all things;
because of your will they came to be and were created.”
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Commentary on Rv 4:1-11
This reading is the entire text of Chapter 4 of John’s Revelation. First we see the heavenly court in worship. The twenty four elders would represent the 12 tribes of Israel and the 12 Apostles. Much of what is described here is taken from the apocalyptic literature in the Old Testament, specifically Ezekiel (Ezekiel 1:22-26), Tobit (Tobit 12:15), and Isaiah (Isaiah 6:2). The special effects, Flashes of lightning, rumblings and peals of thunder are representations of God’s activity. The addition of the eyes to the 4 living creatures represents God’s omnipresent vision and concern for mankind. The principle focus of this chapter, in addition to providing imagery of the heavenly court, is to give a sense of God’s majesty and omnipotence.
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Responsorial Psalm:[4] Psalm 150:1b-2, 3-4, 5-6
R. (1b) Holy, holy, holy Lord, mighty God!
Praise the LORD in his sanctuary,
praise him in the firmament of his strength.
Praise him for his mighty deeds,
praise him for his sovereign majesty.
R. Holy, holy, holy Lord, mighty God!
Praise him with the blast of the trumpet,
praise him with lyre and harp,
Praise him with timbrel and dance,
praise him with strings and pipe.
R. Holy, holy, holy Lord, mighty God!
Praise him with sounding cymbals,
praise him with clanging cymbals.
Let everything that has breath
praise the LORD! Alleluia.
R. Holy, holy, holy Lord, mighty God!
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Commentary on Ps 150:1b-2, 3-4, 5-6
Psalm 150 serves a doxology for the 5th book of Psalms. The refrain, “Holy, holy, holy Lord, mighty God!”, has its roots in the ancient Hebrew in that there was no word for “Holier” or “Holiest”. When that thought was to be expressed, the word was repeated the appropriate number of times. The sound of Crashing cymbals in this case reminds us of the rumblings and peals of thunder in Revelation, God’s work and presence on earth.
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Gospel: Luke 19:11-28
While people were listening to him (Jesus) speak,
he proceeded to tell a parable because he was near Jerusalem
and they thought that the Kingdom of God
would appear there immediately.
So he said,
“A nobleman went off to a distant country
to obtain the kingship for himself and then to return.
He called ten of his servants and gave them ten gold coins
and told them, ‘Engage in trade with these until I return.’
His fellow citizens, however, despised him
and sent a delegation after him to announce,
‘We do not want this man to be our king.’
But when he returned after obtaining the kingship,
he had the servants called, to whom he had given the money,
to learn what they had gained by trading.
The first came forward and said,
‘Sir, your gold coin has earned ten additional ones.’
He replied, ‘Well done, good servant!
You have been faithful in this very small matter;
take charge of ten cities.’
Then the second came and reported,
‘Your gold coin, sir, has earned five more.’
And to this servant too he said,
‘You, take charge of five cities.’
Then the other servant came and said,
‘Sir, here is your gold coin;
I kept it stored away in a handkerchief,
for I was afraid of you, because you are a demanding man;
you take up what you did not lay down
and you harvest what you did not plant.’
He said to him,
‘With your own words I shall condemn you,
you wicked servant.
You knew I was a demanding man,
taking up what I did not lay down
and harvesting what I did not plant;
why did you not put my money in a bank?
Then on my return I would have collected it with interest.’
And to those standing by he said,
‘Take the gold coin from him
and give it to the servant who has ten.’
But they said to him,
‘Sir, he has ten gold coins.’
He replied, ‘I tell you,
to everyone who has, more will be given,
but from the one who has not,
even what he has will be taken away.
Now as for those enemies of mine who did not want me as their king,
bring them here and slay them before me.’”
After he had said this,
he proceeded on his journey up to Jerusalem.
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Commentary on Lk 19:11-28
This Gospel selection is Luke’s version of the Parable of the Talents. He combines it with the story of the King who is rejected so it has a little different flavor than that found in Matthew 25:14-30[5]. The gold coins here represent the gifts God has given us. The king’s return is meant to symbolize his final return in judgment. His reaction to each of the servants indicates the Lord’s expectation that the gifts he gives us are expected to be used, and used for his greater glory. We are not to hide them, in doing so we loose them.
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Reflection:
Today we look explicitly (and inwardly) at our preparation for the coming of the Kingdom of God. That is what was expected in the Gospel from St. Luke and that is the picture St. John painted in his vision from Revelations.
What is instructive here is the placement of the Parable of the Talents (Luke uses coins or “minahs”, it’s less expensive that way) that focus us on our own discernment or what our gifts are and how we are using them. It is good timing as we approach the Advent season, to think about what we have been given and especially in the United States of America as we sit at the vigil of the Thanksgiving holiday. How fortunate we are to have been given the freedom to worship our God and to apply the gifts we have been given to His greater glory.
It is an excellent time to take to evaluate what it is that God gave us. Not just the material things we have been able to accumulate because of the industry or intelligence with which he endowed us, but the application of that industry and intelligence. Have we done what we do for His glory or our own? Have we presented the successes we have had as attributable to Him, or to ourselves?
One element of the Gospel today cannot be overlooked as we evaluate our gifts and their application. That is; have we wrapped our coin of faith in a handkerchief because we were not proud of it or have we taken that coin and put it in play to bring more to God than he gave us to begin with? That is a hard question, but one the parable begs us to ask ourselves.
Pax[1] ALTRE[2] The picture today is “Parable of the Talents” Artist and Date UNKNOWN (in the public domain)
[3] Text of Readings is taken from the New American Bible, Copyright © Libreria Editrice Vaticana
[4] Excerpts from the English translation of The Roman Missal © 1973, International Committee on English in the Liturgy, Inc. All rights reserved.
[5] See commentary on 33rd Sunday in Ordinary Time, Cycle A
Dedication of the Basilicas of Saints Peter and Paul, Apostles
Saint Rose Philippine Duchesne, Virgin
Additional Information about the Basilicas of Sts. Peter & PaulBiographical Information about St. Rose Philippine Duchesne
Readings for Tuesday of the Thirty-third Week in Ordinary Time[1][2]Readings from the Jerusalem Bible
Readings and Commentary:[3]
Reading 1: Revelations 3:1-6, 14-22
I, John, heard the Lord saying to me:
“To the angel of the Church in Sardis, write this:
“‘The one who has the seven spirits of God
and the seven stars says this: “I know your works,
that you have the reputation of being alive, but you are dead.
Be watchful and strengthen what is left, which is going to die,
for I have not found your works complete in the sight of my God.
Remember then how you accepted and heard; keep it, and repent.
If you are not watchful, I will come like a thief,
and you will never know at what hour I will come upon you.
However, you have a few people in Sardis
who have not soiled their garments;
they will walk with me dressed in white,
because they are worthy.
“‘The victor will thus be dressed in white,
and I will never erase his name from the book of life
but will acknowledge his name in the presence of my Father
and of his angels.
“‘Whoever has ears ought to hear what the Spirit says to the churches.’”
“To the angel of the Church in Laodicea, write this:
“‘The Amen, the faithful and true witness,
the source of God’s creation, says this:
“I know your works;
I know that you are neither cold nor hot.
I wish you were either cold or hot.
So, because you are lukewarm, neither hot nor cold,
I will spit you out of my mouth.
For you say, ‘I am rich and affluent and have no need of anything,’
and yet do not realize that you are wretched,
pitiable, poor, blind, and naked.
I advise you to buy from me gold refined by fire so that you may be rich,
and white garments to put on
so that your shameful nakedness may not be exposed,
and buy ointment to smear on your eyes so that you may see.
Those whom I love, I reprove and chastise.
Be earnest, therefore, and repent.
“‘Behold, I stand at the door and knock.
If anyone hears my voice and opens the door,
then I will enter his house and dine with him,
and he with me.
I will give the victor the right to sit with me on my throne,
as I myself first won the victory
and sit with my Father on his throne.
“‘Whoever has ears ought to hear
what the Spirit says to the churches.’”
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Commentary on Rv 3:1-6, 14-22
St. John addresses his vision to two more of the seven churches of Asia (the Asian Province of Rome), Sardis[4] and Laodicea[5]. In the case of Sardis, he calls them for backsliding. Apparently the community has been reduced in numbers to a point were it is in danger of disappearing. The evangelist tells them that the few that remain faithful will be rewarded for their steadfastness.
At Laodicea the charge is that of lack of zeal for the faith. He says; “I know that you are neither cold nor hot. I wish you were either cold or hot.” He bases this observation upon their works indicating that while they profess Christ Jesus, their actions are not reflecting that conviction.
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Responsorial Psalm:[6] Psalm 15:2-3a, 3bc-4ab, 5
R. (Rev. 3: 21) I will seat the victor beside me on my throne.
He who walks blamelessly and does justice;
who thinks the truth in his heart
and slanders not with his tongue.
R. I will seat the victor beside me on my throne.
Who harms not his fellow man,
nor takes up a reproach against his neighbor;
By whom the reprobate is despised,
while he honors those who fear the LORD.
R. I will seat the victor beside me on my throne.
Who lends not his money at usury
and accepts no bribe against the innocent.
He who does these things
shall never be disturbed.
R. I will seat the victor beside me on my throne.
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Commentary on Ps 15:2-3a, 3bc-4ab, 5
This selection records the response of the Temple representative when asked what virtues are appropriate in the eyes of God. The response lauds the person who follows the “Law”, specifically the Hebrew laws that warn against slander or false accusations. In the second strophe it honors the person who does no violence against another. And finally, in the last strophe, we are told that the person who does not charge interest on a loan (usury) is also uplifted.
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Gospel: Luke 19:1-10
At that time Jesus came to Jericho and intended to pass through the town.
Now a man there named Zacchaeus,
who was a chief tax collector and also a wealthy man,
was seeking to see who Jesus was;
but he could not see him because of the crowd,
for he was short in stature.
So he ran ahead and climbed a sycamore tree in order to see Jesus,
who was about to pass that way.
When he reached the place, Jesus looked up and said,
“Zacchaeus, come down quickly,
for today I must stay at your house.”
And he came down quickly and received him with joy.
When they saw this, they began to grumble, saying,
“He has gone to stay at the house of a sinner.”
But Zacchaeus stood there and said to the Lord,
“Behold, half of my possessions, Lord, I shall give to the poor,
and if I have extorted anything from anyone
I shall repay it four times over.”
And Jesus said to him,
“Today salvation has come to this house
because this man too is a descendant of Abraham.
For the Son of Man has come to seek
and to save what was lost.”
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Commentary on Lk 19:1-10
St. Luke provides the story of Zacchaeus (found only in Luke), the tax collector and Jesus. While still on his final journey to Jerusalem this encounter takes place in Jericho, on the western edge of Jordan Valley, about 6 miles north of the Dead Sea, north east of Jerusalem. Jesus chooses Zacchaeus’ home for his resting place (an unpopular choice; “…they began to grumble, saying, ‘He has gone to stay at the house of a sinner.’”
Jesus uses this occasion to give us a clear idea of why he came. When Zacchaeus tells him what he as done with his material possessions, Jesus responds “…the Son of Man has come to seek and to save what was lost.” His mission is salvation.
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Reflection:
We cannot ignore that Jesus came “…to seek and save what was lost”. We also understand that, through the Apostles, this mission was passed on to the Church and, through our baptism to us. It is an important mission and one of which we should never loose sight. The message we bring must be Christ’s message, not our own interpretation of another’s moral code.
What we observe happening in aftermath of the most recent election in this country is the message of the zealot, directed at a single issue, has obscured the greater message of Christ’s love for all. Each day in the news we find another example of conflict between those who hold up the Church’s teaching on the sanctity of life and those who view life decisions as belonging to each individual regardless of the value they place on human life.
While this is an important element of Church teaching and certainly needs to be proclaimed to the world, we must always be cautious that we do not loose sight of the Lord’s own example of how to teach and how to reach out. We can use the story of Jesus encounter with Zacchaeus as an example. Zacchaeus was a tax collector. In the time of Jesus that meant he was a representative of the occupying Roman government, despised by most of the regions native residents. Those in his profession made a good living not just collecting the lawful tax imposed by the government but, like collection agencies today, the also received a percentage of what they were able to collect.
We could, corrected for time and social evolution, place his image at the same level as an abortion doctor in a strongly pro-life community today. What would the modern response to such an individual be from those with zeal for this important teaching? Experience tells us that the tactics used would be to attempt to publicly humiliate this person, to stop him, by whatever means necessary (in some cases this has even taken the form of violence – certainly mental violence if not physical), from doing what he clearly thinks is the morally right thing. We are not defending the pro-abortion cause here, just trying to point out where our zeal may have taken us.
If Jesus were there in this community, he would use his prestige and notoriety to go to this doctor’s house and convince him that his view on the sanctity of life has become twisted, desensitized and that he has lost sight of his oath to save lives. Jesus would reach out in love to this person, not try to heap on public humiliation.
We too must be carful not to so vehemently proclaim the pro-life or any other cause that we overshadow the most important message that Christ left us – to love God and one another. In some instances this feels like the case. To use the analogy of cooking, so much spice has been added to the recipe that the flavor of the dish has been spoiled.
The Church has such a huge job to do we must not be directed to only one issue. To those who are critical of the clergy who did not speak out forcefully before the elections I would say, rather than trying to divide the Church we must unify. By our united actions great things can be accomplished. Above all we must hate the sin and love the sinner. It is Christ’s message and he is the Way, the Truth and the Life.
Pax[1] ALTRE[2] The picture used today is “Tax Collector” by Marinus van Reymerswaele, 1542
[3] Text of Readings is taken from the New American Bible, Copyright © Libreria Editrice Vaticana
[4] Sardis: this city, located ca. thirty miles southeast of Thyatira, was once the capital of Lydia, known for its wealth at the time of Croesus (6th century B.C.). Its citadel, reputed to be unassailable, was captured by surprise, first by Cyrus and later by Antiochus. The church is therefore warned to be on guard.
[5] Laodicea: ca. forty miles southeast of Philadelphia and ca. eighty miles east of Ephesus, a wealthy industrial and commercial center, with a renowned medical school. It exported fine woolen garments and was famous for its eye salves. It was so wealthy that it was proudly rebuilt without outside aid after the devastating earthquake of A.D. 60/61.
[6] Excerpts from the English translation of The Roman Missal © 1973, International Committee on English in the Liturgy, Inc. All rights reserved.
Religious
Biographical Information about St. Elizabeth of Hungary[1]
Readings for Monday of the Thirty-third Week in Ordinary Time[2]Readings from the Jerusalem Bible
Readings and Commentary:[3]
Reading 1: Revelations 1:1-4; 2:1-5
The revelation of Jesus Christ, which God gave to him,
to show his servants what must happen soon.
He made it known by sending his angel to his servant John,
who gives witness to the word of God
and to the testimony of Jesus Christ by reporting what he saw.
Blessed is the one who reads aloud
and blessed are those who listen to this prophetic message
and heed what is written in it, for the appointed time is near
.
John, to the seven churches in Asia: grace to you and peace
from him who is and who was and who is to come,
and from the seven spirits before his throne.
“To the angel of the Church in Ephesus, write this:
“‘The one who holds the seven stars in his right hand
and walks in the midst of the seven gold lampstands says this:
“I know your works, your labor, and your endurance,
and that you cannot tolerate the wicked;
you have tested those who call themselves Apostles but are not,
and discovered that they are impostors.
Moreover, you have endurance and have suffered for my name,
and you have not grown weary.
Yet I hold this against you:
you have lost the love you had at first.
Realize how far you have fallen.
Repent, and do the works you did at first.
Otherwise, I will come to you
and remove your lampstand from its place, unless you repent.”’”
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Commentary on Rv 1:1-4; 2:1-5
The first part of this passage from Revelations (Revelations 1:1-4) appears as if this were a normal letter to the Churches of Asia. Only the introduction and salutation reflect this form. The seven Churches being referred to are in the Roman Province of Asia which was western Turkey and the specific Churches being referred to are mentioned in Revelations 1:11 - Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea. Each one of these gets their own injunction like the one we hear next.Ephesus is given praise and criticism along with a warning that, if they do not revert to their previous charismatic love for one another, their “Lampstand” (the symbol of the presence of Christ) will be removed. Important in the commendation to the Ephesians is their steadfastness and their ability to reject false apostles.
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Responsorial Psalm:[4] Psalm 1:1-2, 3, 4 and 6
R. (Rev. 2:17) Those who are victorious I will feed from the tree of life.
Blessed the man who follows not
the counsel of the wicked
Nor walks in the way of sinners,
nor sits in the company of the insolent,
But delights in the law of the LORD
and meditates on his law day and night.
R. Those who are victorious I will feed from the tree of life.
He is like a tree
planted near running water,
That yields its fruit in due season,
and whose leaves never fade.
Whatever he does, prospers.
R. Those who are victorious I will feed from the tree of life.
Not so the wicked, not so;
they are like chaff which the wind drives away.
For the LORD watches over the way of the just,
but the way of the wicked vanishes.
R. Those who are victorious I will feed from the tree of life.
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Commentary on Ps 1:1-2, 3, 4 and 6
Psalm 1 serves as a preface to the whole book of the psalms. The psalmist here exalts those who follow the Lord’s commands and reflects upon the blessings they will receive. As is usual, this selection emphasizes the contrast between the salvation of the just and the punishment of the wicked.
The Psalm takes up the theme of following right paths and staying true to the teachings of God; “Blessed the man who follows not the counsel of the wicked Nor walks in the way of sinners, nor sits in the company of the insolent, But delights in the law of the Lord and meditates on his law day and night.”
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Gospel: Luke 18:35-43
Now as he (Jesus) approached Jericho
a blind man was sitting by the roadside begging,
and hearing a crowd going by, he inquired what was happening.
They told him,
“Jesus of Nazareth is passing by.”
He shouted, “Jesus, Son of David, have pity on me!”
The people walking in front rebuked him,
telling him to be silent,
but he kept calling out all the more,
“Son of David, have pity on me!”
Then Jesus stopped and ordered that he be brought to him;
and when he came near, Jesus asked him,
“What do you want me to do for you?”
He replied, “Lord, please let me see.”
Jesus told him, “Have sight; your faith has saved you.”
He immediately received his sight
and followed him, giving glory to God.
When they saw this, all the people gave praise to God.
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Commentary on Lk 18:35-43
This passage from St. Luke’s Gospel takes place as Jesus is returning to Jerusalem for the last time. The blind man, whom he cures, addresses him as “Son of David”, a clear reference to Christ’s role as Messiah. Understanding his faith, the Lord announces “Have sight, your faith has saved you.” The message being that those who recognize Jesus as the Messiah are saved.
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Reflection:
We are in the last week of our liturgical year and our readings drive us toward the revelation of Jesus, complete in His reign as Messiah on earth and Lord of Heaven. Evan as the mystical reality of his divinity is pondered by St. John in Revelations (the Apocalypse) and the blind man who calls him “Son of David”, His ancient messianic title, we find practical advice that we must follow as a consequence of our faith.
Psalm 1 tells us that the one who follows God’s law is “blessed”. We pause for a moment to consider what it means to be “blessed” and why we should aspire to achieve that state. First we must avoid confusion. Being named “Blessed” in the Church, that is having that title officially recognized, carries much greater weight since it means that the person so titled has been put forward as a Saint. One who, as a consequence of their special grace and heroic virtue, has been presumed by the whole Church to have achieved a special place of favor in the Kingdom of Heaven.
What we hope to consider in this short reflection is not that formal title but rather a personal state that results from one’s diligence on the path toward God. Think for a moment of one you believe to be very much focused on following God’s commandments and living a life directed toward the greater glory of God. The person does not have to be perfect, but just very much concerned with both the faith and actions prescribed by tradition and scripture that seek to please God in all things.
If we are lucky enough to know a person who has truly embarked upon such a path, we notice some things about that person that give us an indication of what a “blessed” life might be like. First we notice a sense of peace about them. While they can be intense and seem driven, underlying that intensity is a peace that comes from complete reliance on God. When all does not go well, they seem to take it in stride – the word unflappable comes to mind.
The person who has an intense relationship with God so necessary be “blessed” is also in a state of subdued joy. Some have called this a spiritual high and it can be addictive. Those who have attained this state in any sustained way; that rapturous comfort of knowing absolutely that God is with you and in you and sharing your being, have done so, not because of a single event (although a single experience may have seemed to be a trigger), but rather because of a discipline of prayer and actions that are in harmony with the will of the Father. Once again this does not mean the person is perfect (although some of the more spectacular examples of living this “blessed” life have seemed to be so), but have achieved that outward appearance beatific calm that serves and an example of faith to inspire others.
It is this “blessed” life on earth and euphoric life in heaven we are invited to share. It is this kind of faith that cured the blind man on the road to Jericho and inspired St. John to envision the Kingdom of God. What we must do to achieve this “blessed” life is clear to us. When we conform our attitudes to Christ and offer our hearts completely and unselfishly to God, we have found the path. For most of us, this will be a life long pursuit in which we never quite get there. But imagine the reward of the effort and the gift of success. Today our prayer is that we ceaselessly move in the right direction, toward that “blessed” state when God’s will and ours are united and we become one with him. May God’s grace strengthen us on our journey.
Pax
[1] The picture used today is “The Charity of St. Elizabeth of Hungary” by Edmund Blair Leighton, 1895
[2] ALTRE[3] Text of Readings is taken from the New American Bible, Copyright © Libreria Editrice Vaticana
[4] Excerpts from the English translation of The Roman Missal © 1973, International Committee on English in the Liturgy, Inc. All rights reserved.
