Solemnity of Saints Peter and Paul, Apostles - Vigil

“Apostles Peter and Paul”
by El Greco, c. 1592

 

Catechism Links
CCC 153, 424, 440, 442, 552, 765, 880-881: Saint Peter
CCC 442, 601, 639, 642, 1508, 2632-2633, 2636, 2638: Saint Paul

Readings for the Vigil of the Solemnity of Sts. Peter and Paul [1][2]

Readings from the Jerusalem Bible

Readings and Commentary: [3]

Reading 1: Acts 3:1-10

Commentary on Acts 3:1-10

This dramatic cure of the lame beggar is the first miracle worked by the Apostles and begins a series of events that place the disciples in the footsteps of Jesus. "'This cure,' says St John Chrysostom, 'testifies to the resurrection of Christ, of which it is an image. [...] Observe that they do not go up to the temple with the intention of performing a miracle, so clear were they of ambition, so closely did they imitate their Master' (Hom, on Acts, 8)."[15]

In this first action, the beggar is cured in the name of Jesus and immediately he is led into the temple area. The symbolism here is Jesus heals us and leads us to faith. The miraculous cure also serves a secondary purpose. In addition to demonstrating the power of God’s intense love invoked through the name of Jesus, it also serves to draw a large crowd to hear the kerygmatic discourse of St. Peter which follows.

CCC: Acts 3:1 584; Acts 3:9 2640
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Responsorial Psalm: Psalm 19:2-3, 4-5

R. (5) Their message goes out through all the earth.

Commentary on Ps 19:2-3, 4-5

Psalm 19 is a hymn of praise. In these opening strophes, the psalmist rejoices in God’s visible hand, revealed in all creation. It is the first of two themes expressed in the psalm (the other is in praise of the Law). While no word of God announces his presence, his glory is revealed in the creation of all things.

CCC: Ps 19:2-5 299; Ps 19:2 326
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Reading II: Galatians 1:11-20

Commentary on Gal 1:11-20

St. Paul continues the defense of his authority, challenged by other evangelists who came after him to the churches of Galatia. The apostle begins this passage with a short history about his own formation in Judaism. He goes further relating how he was once the inquisitor assigned to persecute the Christians on behalf of the Sanhedrin in Jerusalem (recall it was young Saul who authorized the stoning of St. Stephen, see Acts 7:58 – 8:3).

St. Paul importantly mentions: “when he, who from my mother’s womb had set me apart and called me through his grace,” a clear reference to his parents presenting him at the temple, and dedicating him according to Prophetic Tradition. He links God’s action in setting him apart directly to Jesus, the Son of God.

St. Paul goes on to describe his early ministry, where he was directed by Jesus in his call without consultation to the Apostles in Jerusalem, whom he only met briefly after three years. The time frame mentioned here is likely imprecise, but underscores St. Paul’s “Gospel” as being authorized and approved by St. Peter.

CCC: Gal 1:13 752; Gal 1:15-16 442; Gal 1:15 153; Gal 1:16 659; Gal 1:19 500; Gal 1:20 2154
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Gospel: John 21:15-19

Commentary on Jn 21:15-19

This selection describes events following the passion and resurrection. Jesus has already revealed himself to the disciples in the “locked room.” He now addresses himself to St. Peter. St. Peter had denied knowing Jesus three times during the night of the Lord’s arrest. He now recants that betrayal with a threefold response to Jesus' questions.

The First Vatican Council cited these verses in defining that Jesus, after his resurrection, gave St. Peter the jurisdiction of supreme shepherd and ruler over the whole flock. It is interesting to note that this section of St. John’s Gospel is referred to by scripture scholars as “Peter’s rehabilitation.”

CCC: Jn 21:13-15 645; Jn 21:15-17 553, 881, 1429, 1551; Jn 20:19 575, 643, 645, 659
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Reflection:

Today we celebrate two Apostles, one who traveled with Jesus and was the leader of the disciples during the life of Jesus on earth, the other a persecutor of the disciples until he himself was chosen by the Lord as an instrument. Two very different backgrounds but called together for a common purpose, building the kingdom of God on earth.

How different were their calls to that single purpose. Peter, Simon the fisherman who left his profession to follow Jesus. He was called almost, it seemed, by accident, as his brother, who was a disciple of John the Baptist, told him one day: “We have found the Messiah.” From that day until the terrible night in the courtyard outside the house of Caiaphas, when he denied the Lord, he was a frequently reluctant student. We hear the Lord, in today’s Gospel, take that flawed student, now renamed and recreated through the Holy Spirit, give him the keys to the Kingdom, and establish him as our first Vicar of Christ.

Paul (Saul), on the other hand, was a traditional Jew, brought up and educated to become a member of the Sanhedrin. We first encounter him as he approves of the stoning of St. Stephen, the first martyr of the Church. Was he unwittingly promoting the faith even then? His zeal for Hebrew orthodoxy made him the perfect instrument of the Temple in Jerusalem. He was sent to eliminate these “Christians,” who flouted their authority by saying the Messiah had already come.

They sent Paul to Damascus, but a funny thing happened on that road. The Lord, from his home at the right hand of the Father, reached down and snatched Saul, now Paul from the hands of the Temple leadership, and created his own tool to take God’s word to the world. Paul’s oratory training would be put to good use as he first challenged the Jews in Antioch, and then all around the region, debating the pagan Greeks and Romans, and establishing churches throughout that part of the world. Christ took this flawed and sinful man, filled with hate for God’s children, and turned him into a force that lovingly invited the world to come to Christ.

Our celebration today is of St. Peter, first Pontiff of the Church and St. Paul, the great Evangelist. Even more, today we celebrate the Church, looking in and reaching out. We thank God for taking unlikely instruments and making them forces that shook the world. In our awe, we ask him to take our humble efforts and continue their noble work.

Pax

[1] S.S. Commemoratio
[2] The picture is “Apostles Peter and Paul” by El Greco, c. 1592

Memorial of Saint Irenaeus, Bishop and Martyr

 

“St. Irenaeus" 
iconifer and date are UNKNOWN

 

Proper for the Memorial of St. Irenaeus[1]

 

Readings for Wednesday of the Twelfth Week in Ordinary Time

 

Reading from the Jerusalem Bible[2]

 

Readings and Commentary:[3]

 

Reading 1: Genesis 15:1-12, 17-18

 

Commentary on Gn 15:1-12, 17-18

 

Abram, as we have heard earlier, was promised the land he occupied at this point as a possession. In this reading Abram is complaining that he has no heir, and therefore all he has will pass to his servant. In response God tells him that he will be given offspring, and then has Abram offer a sacrifice using the covenant formula. The promise made by God is sealed by fire passed between the halves of the sacrifice.

 

CCC: Gn 15:2-3 2570; Gn 15:2 2374; Gn 15:5-6 762; Gn 15:5 146, 288; Gn 15:6 146, 2571

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Responsorial Psalm: Psalm 105:1-2, 3-4, 6-7, 8-9

 

R. (8a) The Lord remembers his covenant for ever.

or:

R. Alleluia.

 

Commentary on Ps 105:1-2, 3-4, 6-7, 8-9

 

The song of praise exhorts us to praise the Lord constantly and to remember his covenant with Abraham and Isaac. We praise him also for the new covenant in Jesus, for which the Son of God became the sealing sacrifice. It emphasizes the saving power of the name of the Lord.  In using the name of God, the speaker implicitly gives glory to God for the blessings that follow.

 

CCC: Ps 105:3 30

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Gospel: Matthew 7:15-20

 

Commentary on Mt 7:15-20

 

In this section of the Sermon on the Mount, Jesus warns against people claiming to be God’s messengers, but whose message goes against God’s commands. Jesus uses an analogy of the fruit produced by various plants as a way to test the authenticity of those who claim to come in God’s name. He tells them that the product, or result, of the words offered by a self-proclaimed messenger will identify them. In his time, this was probably another warning about the teaching of the Scribes and Pharisees, who placed self-serving demands upon the people.

 

CCC: Mt 7:15 2285; Mt 7:20 2005

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Reflection:

 

In 1993, a great tragedy occurred in Waco Texas at the compound of a religious group called the Branch Davidians.  A charismatic leader named David Koresh was able to convince a large group of people that he was from God and was leading them to God.  The fruits of his teaching tell us what he truly was.  On November 18, 1978 in a place commonly known as Jonestown in Guyana, a charismatic religious leader named Jimmy Jones lead 913 men women and children to mass suicide claiming that he was leading them to God.  The fruits of his teaching identified him clearly.

 

If we believe the warning from the Lord can be lightly taken because we have two thousand years of history and understanding to fortify us against teachers who might lead us down the wrong path, all we need to do is look at recent history.  If we believe that, because we have Saints like St. Irenaeus who fought the battles against Gnosticism, we are free from those who would twist the word of God to their own purposes, then look at the present day.  Look at the recent saga of Jose Luis De Jesus Miranda.  He is building a financial empire based in Miami predicated upon the idea that he himself is the incarnation of God, and people believe him!

 

The words of Jesus come rushing upon us today.  We are reminded that we base our hope and trust on those whose fruits are clearly seen.  The Church, for all her faults, is an on-going force for good in the world.  Her message of the Risen Lord, justice for the poor and love for all mankind, is what we look at and see the fingerprints of God.  Let us take the time to inform ourselves and inform those we love about the truth so they too may avoid the many false prophets who come seeming good but whose fruits proclaim them as messengers of darkness.

 

Pax

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[1] The picture is “St. Irenaeus" iconifer and date are UNKNOWN

[2] S.S. Commemoratio

 

Tuesday of the Twelfth Week in Ordinary Time

 

(Optional Memorial for Saint Cyril of Alexandria, Bishop and Doctor of the Church)

 

Proper for the Memorial of St. Cyril of Alexandria

“The Narrow Gate” 
by Dcn. Robert Lackney 
(brother and artist)

 

Readings for Tuesday of the Twelfth Week in Ordinary Time[1]

 

Readings from the Jerusalem Bible[2]

 

Readings and Commentary:[3]

 

Reading 1: Genesis 13:2, 5-18

 

Commentary on Gn 13:2, 5-18

 

The blessings of the Lord follow Abram and Lot as they return to the north from the Negeb.  With prosperity comes crowding of the herds, so they agree to move apart with Lot moving toward the east (near Sodom) and Abram staying in Canaan.  God again tells Abram that the land is for him and his decedents.

 

CCC: Gn 13:8 500

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Responsorial Psalm: Psalm 15:2-3a, 3bc-4ab, 5

 

R. (1b) He who does justice will live in the presence of the Lord.

 

Commentary on Ps 15:2-3a, 3bc-4ab, 5

 

Psalm 15 is a didactic song instructing the faithful to follow God’s precepts and explaining that those who act in accord with the Law will receive God’s support and grace.

 

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.

 

CCC: Ps 15:3-7 579

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Gospel: Matthew 7:6, 12-14

 

Commentary on Mt 7:6, 12-14

 

This selection contains three popular saying of the Lord, contained within the body of the Sermon on the Mount. The “pearls before swine” saying has been somewhat problematic for scholars. It probably refers to proclaiming the Gospel to those who reject it most strenuously, the scribes and Pharisees. This is followed by a shortened passage expounding the “Golden Rule.” The passage concludes with the analogy of the “narrow gate.” The narrow gate refers here to following the precepts of the Lord, and keeping the discipline of the faith. These precepts form a boundary for actions: “How narrow the gate and constricted the road that leads to life.”

 

CCC: Mt 7:12-13 2821; Mt 7:12 1789, 1970; Mt 7:13-14 1036, 1970, 2609; Mt 7:13 1696

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Reflection:

 

“How narrow the gate and constricted the road that leads to life.”  Whenever this passage is proclaimed we think of road construction at rush hour.  In most major cities, it seems that those in authority pick the most heavily traveled stretches of highway to repair just as traffic is at its heaviest.  This always causes huge backups and tempers flare.

 

When people rush to get to the same destination there are always those who think there might be an easier way, a quicker way, one not requiring the patience needed to follow the constricted way.  These individuals violate laws and place themselves (and others) in danger because of their failure to follow the laws.

 

The same thing is true of our journey toward the Heavenly Kingdom.  The path is constricted by the commandments set down for us to follow.  Those who find them too difficult, such as those confronted with a traffic backup, will try to find an easier way, a more comfortable route.  Those who choose this path are the ones Jesus laments in the passage from St. Matthew’s Gospel.

 

There was an article recently published by an apologist that addressed this very point.  When confronted by a young man who was a professed atheist he began to explore the reasons this once-Catholic individual had turned so adamantly away from the Church.  After hearing the young man go through all of the usual popular objections about the failings of the Church and the people of faith, the apologist asked just one question: “You’re sleeping with your girlfriend, aren’t you?”

 

So often those we meet who reject the narrow path do not do so because they do not believe it is the right path, but rather because it is either too difficult or not as much “fun” as the alternative.  The person who fails at some endeavor in life does not embrace that failure because it is the right thing to do, but rather because succeeding generally requires more work, discipline and effort. 

 

For those who struggle along the narrow way, we pray that they continue to have the strength to persevere, ignoring the short-term struggle and seeing the eternal benefit.  We pray also for those who have found the narrow way too difficult and have turned back.  We pray and encourage them that they might know that it is never too late to make the attempt once more.  For all of us we pray that, in spite of the times we fail, falling off that narrow way, that we have the strength of faith to dust ourselves off and climb back on.  Life is worth the effort.

 

Pax

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[1] The picture used is “The Narrow Gate” by Dcn. Robert Lackney (brother and artist)

[2] S.S. Commemoratio