Fourth Sunday in Ordinary Time

 

Catechism Links[1]

CCC 459, 520-521: Jesus a model of the beatitudes for followers

CCC 1716-1724: Call to beatitude

CCC 64, 716: The poor and humble remnant bear hope of Messiah

“Sermon on the Mount” by Pietro Annigoni, 1953

 

Readings for the Fourth Sunday in Ordinary Time[2]

 

Readings from the Jerusalem Bible

 

Commentary:[4]

 

Reading 1: Zephaniah 2:3; 3:12-13

 

Commentary on Zep 2:3; 3:12-13

 

In this selection the Prophet Zephaniah sends a caution to Jerusalem similar to Amos 1-2 and Isaiah 1:21-26. The leadership must renounce pride and return in humility to the Lord. In this way they will avoid God’s anger (an anger that nearly destroyed Nineveh and is described as bringing down destruction on any groups who have assaulted God's chosen people). 

 

Moving forward to the next chapter, the focus is changed from a warning to the promise of salvation. The righteous “remnant” (of the house of Judah, v 2:7) who trust in God are given peace and prosperity as a reward for their humility and obedience to the Lord.

 

CCC: Zep 2:3 64, 711, 716

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Responsorial Psalm: Psalm 146:6-7, 8-9, 9-10

 

R. (Mt 5:3) Blessed the poor in spirit; the kingdom of heaven is theirs!

or:

R. Alleluia.

 

Commentary on Ps 146:6-7, 8-9, 9-10

 

Psalm 146 is from the wisdom tradition. Here we are given a vision of God’s salvation. His saving power (envisioned in the oracle of Isaiah and fulfilled in Jesus the Christ) lifts up the poor and the downtrodden. The Lord heals those afflicted with every sort of malady.

 

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Reading: II 1 Corinthians 1:26-31

 

Commentary on 1 Cor 1:26-31

 

St. Paul continues his attack on “worldly wisdom” by reminding the members of the church at Corinth that the community is comprised of all strata of society. He points out that all are called to the same Lord, and that the wisdom that is Jesus (“…who became for us wisdom from God”) makes them righteous, sanctified, and redeemed in him. It is for this reason that the only boast a Christian should make is in God. The evangelist does so, paraphrasing Jeremiah 9:23.

 

CCC: 1 Cor 1:27 489; 1 Cor 1:30 2813

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Gospel: Matthew 5:1-12a

 

Commentary on Mt 5:1-12a

 

This section of the Sermon on the Mount begins the first of five great discourses in St. Matthew’s Gospel. He begins using a formula common in the Wisdom literature of the Old Testament with “Blessed are the poor in spirit.”(Job 5:17; Proverbs 3:13; Sirach 25:8-9) This designation identifies those without material resources, completely dependent upon God. (This distinction is for the devout poor.) The discourse continues, blessing those who mourn, who are meek, who “hunger” for righteousness (to adopt the Lord’s law of love in their hearts), the merciful, the clean of heart (those who are reconciled to God), the peacemakers, the persecuted, and finally those who will be reviled because they profess faith in Christ.

 

The litany of praises for those to be blessed by the Lord has an overarching theme. It holds up the spiritual strength of complete dependence on God for life, health, and prosperity. St. Matthew captures the strength in that dependence and God’s promise of salvation through the words of the Savior.

 

It is noteworthy that the word “Blessed” [μακάριοι (makάrios) in Greek and Beati in Latin] is translated “Happy” in many Old Testament texts.  The idea of happiness or peace as a blessing from God is an important understanding about the intent of this discourse.

CCC: Mt 5:1 581; Mt 5:3-12 1716; Mt 5:3 544, 2546; Mt 5-7 2763; Mt 5-6 764; Mt 5:8 1720, 2518; Mt 5:9 2305, 2330; Mt 5:11-12 520

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Reflection:

 

It is said that in ancient times the King of Babylon called his seers and wise men together and asked them to provide him with a statement he could make that would be true at all times, and for any occasion.  After great deliberation they presented him with the phrase: “This too shall pass.”

 

It is a fatalistic statement but meets the test of truth.  All things eventually pass – except the love and mercy of God.  God alone is the exception to that temporal and human truth.  In the physical world and among mortal men the statement is accurate.  All physical and experiential realities change over time.  But at the metaphysical level, God is omnipresent and unchanging.  Only our perception of his intent for us and love for us may change.

 

It is this distinction the Lord makes in the words of the Sermon on the Mount, recorded by St. Matthew.  When he calls out: “Blessed are the poor in spirit, for theirs is the kingdom of heaven,” he offers hope for the hopeless.  He reminds them that while their condition of poverty, physical, emotional, or spiritual, may seem a desolate state; God’s mercy will always offer a path to peace in God’s Kingdom.  When he says “Blessed are they who mourn, for they will be comforted,” he tells those worn down by humanly inconsolable grief that God’s consolation is there to support them.

 

Throughout the Beatitudes the Lord offers the ever-present mercy of God. For it is Jesus’ presence among us that confirms the promise that, with faith, all of God’s mercy abounds.  There is no situation so difficult or so depressing that consolation is not offered by turning to God in faith. In the Lord, there is always hope and redemption.

 

Had they know of the One True God, the seers of that ancient Babylonian King would not have given their liege lord the statement they did.  Instead they would have told him “God loves us and his mercy has no bounds.”  Here at last is a statement that is true for all time and on all occasions.

 

Pax

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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 today is “Sermon on the Mount” by Pietro Annigoni, 1953

[3] S.S. Commemoratio

 

Memorial of Saint Thomas Aquinas, Priest and Doctor of the Church

 

"Scene from the Life of St Thomas Aquinas” (detail) 
by Filippino Lippi, 1489-91

Proper for the Memorial of St. Thomas Aquinas[1]

 

Readings for Saturday of the Third Week in Ordinary Time

 

Readings from the Jerusalem Bible[2]

 

Commentary:

 

Reading 1: Hebrews 11:1-2, 8-19

 

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.[4]” 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 a description, a few verses later, of 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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Responsorial Psalm: Luke 1:69-70, 71-72, 73-75

 

R. (see 68) Blessed be the Lord the God of Israel; he has come to his people.

 

Commentary on Lk 1:69-70, 71-72, 73-75

 

These strophes are the opening lines of the great Canticle of Zachariah sung to the newborn St. John the Baptist by his father at the occasion of his naming. He reminds the infant St. John that God is faithful to his promises and proclaims the Savior’s mission of salvation, a promise to Abraham, as a fulfillment of that promise. These introductory verses serve as a profession of faith in God and the Messiah of whom St. John will be the forerunner. Zachariah sings of the promise of salvation first promised to Abraham, now to be fulfilled in Jesus.

 

CCC: Lk 1:73 706

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Gospel: Mark 4:35-41

 

Commentary on Mk 4:35-41

 

In this passage, Jesus embarks in what is probably a fishing boat with his disciples. A storm comes up and the disciples are afraid. Jesus, with a word (“Quiet! Be still!"), silences the storm and waters, demonstrating the authority of the Messiah over the elements of the created world. The implication of his next statement is that, if the disciples had a mature faith, they could have done the same. The disciples are awed by his power but do not yet have faith to understand its source.

 

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Reflection:

 

We are forced to face up to the question the Lord asked the disciples today: “Then he asked them, ‘Why are you terrified? Do you not yet have faith?’” We see the disciples afraid, even though the Lord is with them in the boat. They do not yet fully realize that as long as they have the Lord with them, nothing can hurt them.

 

It brings us to the realization that fear for our physical selves, while natural, should be the least of our worries. We only have these shells of human form for a short while in the eyes of God (Psalm 91:4), but we look forward to an eternity with God the Father in his Heavenly Kingdom.

 

This miracle performed by Jesus does more than demonstrate his authority over God’s creation. It reminds us that our faith in the Lord must put us in a spiritual place where we can reach out through faith for the salvation of our souls. If we could not do that, we should indeed be terrified.

 

Putting our faith totally in the hands of Jesus is, however, a hard thing to do. But we have that ability, that gift within us. In Baptism we are given the gift of the Holy Spirit, in Confirmation that gift is sealed, and in the Eucharist we receive the Sacred Body and Blood of the Lord who saves us. Those gifts combine in a massive infusion of grace to point the way. They are our compass in the storm of life. If the Lord wishes and we have faith, he can calm that storm as well, and we need not be afraid.

 

Pax

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[1] The picture is "Scene from the Life of St Thomas Aquinas” (detail) by Filippino Lippi, 1489-91

[2] S.S. Commemoratio

 

[4] See NAB footnote on Heb 11:1-40

Friday of the Third Week in Ordinary Time

(Optional Memorial for Saint Angela Merici, Virgin)

 

Proper for the Memorial of St. Angela Merici

“Christians Persecuted” by Eugene Thirion, c. 1870’s 

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

 

Readings from the Jerusalem Bible[2]

 

Commentary:

 

Reading 1: Hebrews 10:32-39

 

Commentary on Heb 10:32-39

 

Hebrews continues instructing the faithful in the practical aspects of living the faith they have been given. The author calls on the readers to recall a time of great trial following their baptism into Christ (enlightenment in this context refers to baptism rather than just hearing the Gospel). The author refers to a persecution that was endured and now calls them to persevere. The Hebrew Scriptures are quoted to support the injunction to remain steadfast, starting with a brief introduction from Isaiah 26:20 “after just a brief moment” and continues with support from Habakkuk 2:3-4. (Note the Pauline usage of Hebrews 2:4 in Romans 1:17; Galatians 3:11.[4])

 

CCC: Heb 10:32 1216; Heb 10:36 2826

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Responsorial Psalm: Psalm 37:3-4, 5-6, 23-24, 39-40

 

R. (39a) The salvation of the just comes from the Lord.

 

Commentary on Ps 37:3-4, 5-6, 23-24, 39-40

 

Psalm 37 is a lament containing the plea to be faithful to God, and remain steadfast in the time of adversity. The psalmist sings that the faith of the people will bring them salvation, and that the Lord is faithful and intercedes for them against the wicked. Salvation comes from the Lord alone is the common message.

 

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Gospel: Mark 4:26-34

 

Commentary on Mk 4:26-34

 

We are given two parables from the Gospel of St. Mark. The first is unique to Mark’s Gospel, and follows the parable of the Sower in Mark 4:1-9. The mystery of the seed is analogous to Jesus’ own ministry which starts as a seed but grows to encompass the world.  Another frequent analogy follows: the seed, apparently dying, falling to the earth and buried, then rising to new life -the great Paschal Mystery.

 

The second parable, the parable of the Mustard Seed, echoes the vision of the Kingdom of God described in Ezekiel 17:23; Ezekiel 31:6, with the image of the Kingdom of God providing a resting place for all, just as the giant cedars of Lebanon do for the birds.

 

CCC: Mk 4:33-34 546

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Reflection:

 

If we look to the leaders of the Church to be responsible for evangelizing the world, and excuse ourselves because “it’s not our job, and we’re too busy,” we have missed the point of the Lord’s call completely.  If that was our attitude, when the Word of God first came to us we should have covered our ears and started mumbling nonsense words like a child.  Everyone who hears the Word of God and listens to it is handed grace which must be passed on to have its potential realized.

 

Does that mean that we are called to stand on street corners calling out to passersby to repent and turn to the Gospel?  In most cases no, although there are some who feel compelled to do just that.  We are, however, required to live our faith as best we can.  That means applying the values we profess to believe in.  Minimally it means loving God and neighbor, and even that is difficult at times for many.

 

The parables of the mustard seed and the sower are of critical importance to us.  They tell us that we do not come to the faith simply to have it give us comfort or consolation (although it does).  The parables tell us that the treasure contained in the Word of God must not be taken to our hearts like a comfort pillow, and hugged closely, never to be released (although at times we certainly need to treat our faith just that way). 

 

Jesus makes it clear that what we are given is to be shared.  Our very lives are a gift from God; how can we be so selfish as to think only that this word of salvation should be kept like some secret.  No, our actions, all of our actions, should proclaim God’s praise.  And when we complete our day’s tasks, and reflect back on what we have accomplished, we must ask ourselves if what we accomplished did what God would have intended.

 

As we have said before, the beauty of the parables of the sower and the mustard seed is that we are both the seed and the sower.  These images compel us move forward with our faith, not passively accept what God sends to us.  We are called to be active participants in God’s Kingdom on earth; there will be time enough for rest in the Kingdom of Heaven.

 

Pax

 

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[1] The picture is “Christians Persecuted” by Eugene Thirion, c. 1870’s

[2] S.S. Commemoratio

 

[4] See NAB footnote on Hebrews 10:37-38