Memorial of Saint Augustine, Bishop and Doctor of the Church

Proper readings for the Memorial of St. Augustine 

Biographical information about St. Augustine
 

“St Augustine of Hippo”
by Giuseppe Antonio Pianca c. 1745

Readings for Saturday of the Twenty-first Week in Ordinary Time [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary: [3]
 
Reading 1: 1 Thessalonians 4:9-11
 
Brothers and sisters:
On the subject of fraternal charity
you have no need for anyone to write you,
for you yourselves have been taught by God to love one another.
Indeed, you do this for all the brothers throughout Macedonia.
Nevertheless we urge you, brothers and sisters, to progress even more,
and to aspire to live a tranquil life,
to mind your own affairs,
and to work with your own hands,
as we instructed you.
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Commentary on 1 Thes 4:9-11
 
St. Paul is apparently satisfied with the level of charity shown among the members of the faith community at Thessalonica. He does relate charity to an expression of love for one another and encourages all to work for the well being of the community, regardless of their station. There was a tendency among some to take advantage of Christian charity and live off the generosity of others. The Apostle calls them back and tells them they must “work with your own hands” (see also 1 Thessalonians 5:12-14; 2 Thessalonians 3:10).
 
CCC: Thes 4:11 2427
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Responsorial Psalm: Psalm 98:1, 7-8, 9
 
R. (9) The Lord comes to rule the earth with justice.
 
Sing to the LORD a new song,
for he has done wondrous deeds;
His right hand has won victory for him,
his holy arm.
R. The Lord comes to rule the earth with justice.
 
Let the sea and what fills it resound,
the world and those who dwell in it;
Let the rivers clap their hands,
the mountains shout with them for joy.
R. The Lord comes to rule the earth with justice.
 
Before the LORD, for he comes,
for he comes to rule the earth;
He will rule the world with justice
and the peoples with equity.
R. The Lord comes to rule the earth with justice.
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Commentary on Ps 98:1, 7-8, 9
 
Psalm 98 is a song of thanksgiving. This selection gives thanks for God’s creation and reminds the community that all things are subject to the Lord, and all the world rejoices under his rule. In the incarnation context, we see God’s victory accomplished through Jesus, who is the Christ, God’s right arm. As a consequence of that victory, all of God’s creation rejoices with us.
 
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Gospel: Matthew 25:14-30
 
Jesus told his disciples this parable:
“A man going on a journey
called in his servants and entrusted his possessions to them.
To one he gave five talents; to another, two; to a third, one–
to each according to his ability.
Then he went away.
Immediately the one who received five talents went and traded with them,
and made another five.
Likewise, the one who received two made another two.
But the man who received one went off and dug a hole in the ground
and buried his master’s money.
After a long time
the master of those servants came back and settled accounts with them.
The one who had received five talents
came forward bringing the additional five.
He said, ‘Master, you gave me five talents.
See, I have made five more.’
His master said to him, ‘Well done, my good and faithful servant.
Since you were faithful in small matters,
I will give you great responsibilities.
Come, share your master’s joy.’
Then the one who had received two talents also came forward and said,
‘Master, you gave me two talents.
See, I have made two more.’
His master said to him, ‘Well done, my good and faithful servant.
Since you were faithful in small matters,
I will give you great responsibilities.
Come, share your master’s joy.’
Then the one who had received the one talent came forward and said,
‘Master, I knew you were a demanding person,
harvesting where you did not plant
and gathering where you did not scatter;
so out of fear I went off and buried your talent in the ground.
Here it is back.’
His master said to him in reply, ‘You wicked, lazy servant!
So you knew that I harvest where I did not plant
and gather where I did not scatter?
Should you not then have put my money in the bank
so that I could have got it back with interest on my return?
Now then! Take the talent from him and give it to the one with ten.
For to everyone who has,
more will be given and he will grow rich;
but from the one who has not,
even what he has will be taken away.
And throw this useless servant into the darkness outside,
where there will be wailing and grinding of teeth.’”
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Commentary on Mt 25:14-30
 
The Parable of the Talents comes to us as part of Jesus’ dialogue about being prepared and vigilant. It combines two different but connected logions or morals/teaching points. The first is to use the gifts God has given for the benefit of God, who is represented by the master in the parable. The second is vigilance. This parable, directed at the disciples, exhorts Jesus' servants to use the gifts God has given them to the fullest, for the benefit of others (as well as God). It is an exclamation point to Jesus' earlier statement: “those to whom much is given, even more will be expected” (see also Luke 12:48).
 
CCC: Mt 25:14-30 546, 1936; Mt 25:21 1029, 1720, 2683; Mt 25:23 1029, 1720
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Reflection:
 
The Lord’s message strikes to the heart of our attitudes toward serving others.  Just when we think that we are doing so well, we are reminded that God will look at us in the end not against an arbitrary standard but against our own personalized yardstick. 
 
What that means, of course, is that we do not have the luxury of evaluating our own response to God’s call.  We don’t get to relax, thinking how well we are doing because look at Bob next door: he has hardly done any of the good works I am doing.  No, when we stand before the judgment seat of the Lord he will take out all of the gifts he has given us and stack them up and measure us like the servants given talents, based on what we were given.
 
For those of us to whom the pursuit of spiritual growth is important, this has a special meaning and implication.  It means that when we attain what we thought were our spiritual goals, we must re-examine our place on that path to Christ and see once more how much further we have to go.  We must understand that there will never be a point in our lives that we can stand back and say; “Ah, I’ve finally made it.  I am at last where God wants me to be.”
 
It is instructive for us to consider our own approach to the gifts we are given. “When the "useless servant" is in conclusion cast out into ‘τό σϰoτο τό έξώτεςεου’, the realm of "outer darkness" (v. 30) that is by nature antithetical to the joy of his master, he is given only what he has desired and worked for so insistently all along: a hole in which to hide. It is salutary for us to consider the possibility of this happening to us, too, of our doing the same thing to ourselves.” [4]
 
No, our faith journey is like climbing a mountain, we may not be able to see the summit from where we are, but the path is always before us.  And when we look back and see where we’ve been, we cannot say to ourselves: “What wonderful progress I’ve made.  See all those others still struggling to make it over that last obstacle.”  No, just when we think of looking back we must measure again the distance we have to go to reach as closely as we can to the Lord. 
 
When we think of looking back, we have a little tool to use, don’t we?  We can just compare our lives to those of the saints whose memorials we celebrate regularly and whose intercessions we crave constantly.  Today as we are reminded once more of how much the Lord expects of his servants, we ask those saints who have gone before us to intercede with the Savior with whom they wait in constant exultation.  We pray that the Lord will continue to support us with his Holy Spirit; that we might be found worthy of the gifts he has given us.
 
Pax

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[1] The picture today is “St Augustine of Hippo” by Giuseppe Antonio Pianca c. 1745.
[2] S.S Commemoratio
[3] The readings are taken from the New American Bible, with the exception of the psalm and its response which were developed by the International Committee for English in Liturgy (ICEL). This republication is not authorized by USCCB and is for private use only.
[4] Fire of Mercy Heart of the Word Volume IV, Erasmo Leiva-Merikakis, Ignatius Press, San Francisco, CA, © 2021 p. 824.

Memorial of Saint Monica

Proper readings for the Memorial of St. Monica

Biographical information about St. Monica
 

“St Monica (on the pillar)”
by Benozzo Gozzoli 1464-65

Readings for Friday of the Twenty-first Week in Ordinary Time [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary: [3]
 
Reading 1: 1 Thessalonians 4:1-8
 
Brothers and sisters,
we earnestly ask and exhort you in the Lord Jesus that,
as you received from us
how you should conduct yourselves to please God–
and as you are conducting yourselves–
you do so even more.
For you know what instructions we gave you through the Lord Jesus.
 
This is the will of God, your holiness:
that you refrain from immorality,
that each of you know how to acquire a wife for himself
in holiness and honor, not in lustful passion
as do the Gentiles who do not know God;
not to take advantage of or exploit a brother or sister in this matter,
for the Lord is an avenger in all these things,
as we told you before and solemnly affirmed.
For God did not call us to impurity but to holiness.
Therefore, whoever disregards this,
disregards not a human being but God,
who also gives his Holy Spirit to you.
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Commentary on 1 Thes 4:1-8
 
In this passage from St. Paul’s First Letter to the Thessalonians, the Apostle exhorts the community of faith to increase their efforts to reject sexual immorality.  This would be a change for many since sexual promiscuity was acceptable in the pagan norms from which many of the community had come. He reminds them that they are called to a higher standard of behavior than the pagans who are, by his inference, hedonistic and promiscuous in this regard.  He also tells them that if they ignore this standard they are not just ignoring him (Paul), but God who sent him.
 
CCC: 1 Thes 4:7 2518, 2813
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Responsorial Psalm: Psalm 97:1 and 2b, 5-6, 10, 11-12
 
R. (12a) Rejoice in the Lord, you just!
 
The LORD is king; let the earth rejoice;
let the many isles be glad.
Justice and judgment are the foundation of his throne.
R. Rejoice in the Lord, you just!
 
The mountains melt like wax before the LORD,
before the LORD of all the earth.
The heavens proclaim his justice,
and all peoples see his glory.
R. Rejoice in the Lord, you just!
 
The LORD loves those who hate evil;
he guards the lives of his faithful ones;
from the hand of the wicked he delivers them.
R. Rejoice in the Lord, you just!
 
Light dawns for the just;
and gladness, for the upright of heart.
Be glad in the LORD, you just,
and give thanks to his holy name.
R. Rejoice in the Lord, you just!
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Commentary on Ps 97:1 and 2b, 5-6, 10, 11-12
 
This song of thanksgiving rejoices in the casting down of the idol worshipers. The hedonistic practices of the pagans, with whom the tribes of Israel were in constant contact, were a source of constant temptation of the faithful.  The tone of the song upholds those who adhere to God’s Law.
 
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Gospel: Matthew 25:1-13
 
Jesus told his disciples this parable:
“The Kingdom of heaven will be like ten virgins
who took their lamps and went out to meet the bridegroom.
Five of them were foolish and five were wise.
The foolish ones, when taking their lamps,
brought no oil with them,
but the wise brought flasks of oil with their lamps.
Since the bridegroom was long delayed,
they all became drowsy and fell asleep.
At midnight, there was a cry,
‘Behold, the bridegroom!  Come out to meet him!’
Then all those virgins got up and trimmed their lamps.
The foolish ones said to the wise,
‘Give us some of your oil,
for our lamps are going out.’
But the wise ones replied,
‘No, for there may not be enough for us and you.
Go instead to the merchants and buy some for yourselves.’
While they went off to buy it,
the bridegroom came
and those who were ready went into the wedding feast with him.
Then the door was locked.
Afterwards the other virgins came and said,
‘Lord, Lord, open the door for us!’
But he said in reply,
‘Amen, I say to you, I do not know you.’
Therefore, stay awake,
for you know neither the day nor the hour.”
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Commentary on Mt 25:1-13
 
St. Matthew’s Gospel gives us the parable of the Ten Virgins, continuing the Gospel theme of preparedness and vigilance (although strictly speaking this parable is about foresight). In this story the idea of vigilance is expanded to include being prepared. The Jewish wedding customs of the time would have dictated a procession [at night] from the house of the bride to the house of the groom. The whole act is symbolic of the coming of the messianic era also portrayed as a wedding in Matthew 9:15, Matthew 22:1-14 and John 3:29. The wise virgins brought oil for their lamps while the foolish ones did not. The oil is interpreted by some scholars as referring to good works.
 
The overarching symbolism is the lamp of faith (light of the indwelling Holy Spirit) being kept burning with oil (good works). Hence, without good works (oil), the lamp will not continue to burn (James 2:17) and the virgins, so deprived of light, are excluded from the heavenly kingdom.
 
CCC: Mt 25:1-13 672, 796; Mt 25:1 672; Mt 25:6 1618; Mt 25:13 672
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Reflection:
 
The vigilance theme from St. Matthew’s Gospel, and the action which suggests itself in response to that call, is to love one another.  That call also comes from St. Paul’s Letter to the Thessalonians. The Apostle makes clear the kind of love he is speaking about.
 
Today we are again told in the Gospel to remain vigilant and prepared.  This time, however, St. Paul’s letter to the Thessalonians deals with sexual morality among the members of the community of faith.  He differentiates nicely between love and lust, calling the community to look for sacramental love when entering into the married state, not simply physical infatuation.
 
His instruction, while clearly something to which couples who are contemplating marriage should listen carefully, contains a broader message as well.  In our secular society, that seems to find sexual promiscuity acceptable and is something rejoiced over and encouraged by the media, we are called to a higher standard.  The modern-day pagans worship the gods of hedonism, lust, self-indulgence, and greed. We are called to worship the one true God who tells us that victory does not mean beating another person or winning some monetary prize, but is in serving others and loving our neighbor.  Success does not mean driving a big car but bringing others to Christ.
 
If one reads the Confessions of St. Augustine who was born in the fourth century (354-430), it is clear that these temptations of the flesh have always been with us.  The good news is that the invitation to holiness is always being extended.  The journey may be interrupted but there is always a way forward, a way toward the light.  True Christian hope has its roots in that invitation and promise.  St. Matthew’s parable is a reminder for those of us who procrastinate.  While the invitation is always open, we don’t know the day or the hour when we will be called to explain our response to it.
 
And when the bridegroom does return in the dead of night and looks to us to see if we are prepared, will our good deeds be sufficient to give light to the lamps of our souls?  When the Lord comes, will he see the love of one another or the lust of the pagans?  We pray for the former in a special mention of the Lord’s Prayer today that emphasizes the plea to be freed from temptation and delivered from evil.
 
Pax

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[1] The picture is “St Monica (on the pillar)” by Benozzo Gozzoli 1464-65.
[2] S.S Commemoratio
[3] The readings are taken from the New American Bible, with the exception of the psalm and its response which were developed by the International Committee for English in Liturgy (ICEL). This republication is not authorized by USCCB and is for private use only.

Thursday of the Twenty-first Week in Ordinary Time

“Sermon on the Mount”
by Carl Heinrich Bloch, 1877

 
Readings for Thursday of the Twenty-first Week in Ordinary Time [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary: [3]
 
Reading 1: 1 Thessalonians 3:7-13
 
We have been reassured about you, brothers and sisters,
in our every distress and affliction, through your faith.
For we now live, if you stand firm in the Lord.
 
What thanksgiving, then, can we render to God for you,
for all the joy we feel on your account before our God?
Night and day we pray beyond measure to see you in person
and to remedy the deficiencies of your faith.
Now may God himself, our Father, and our Lord Jesus
direct our way to you, and may the Lord make you increase
and abound in love for one another and for all,
just as we have for you,
so as to strengthen your hearts,
to be blameless in holiness before our God and Father
at the coming of our Lord Jesus with all his holy ones. Amen.
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Commentary on 1 Thes 3:7-13
 
St. Paul speaks to the Thessalonians in a conversational tone. He first thanks God for their faithfulness in the face of difficulties. He then offers a prayer, asking God to increase their love for each other and others using one of the Lord’s sayings (Love one another as I have loved you). It is clear from his prayerful lament that he greatly desires to continue his instruction with them, instruction that was interrupted when he was forced to leave hurriedly (Acts 17:5-10).  By way of example, he reminds them that even he must depend upon God to allow him to return, and that it is only through God’s grace that his teaching and preaching will be efficacious.
 
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Responsorial Psalm: Psalm 90:3-5a, 12-13, 14 and 17
 
R. (14) Fill us with your love, O Lord, and we will sing for joy!
 
You turn man back to dust,
saying, “Return, O children of men.”
For a thousand years in your sight
are as yesterday, now that it is past,
or as a watch of the night.
R. Fill us with your love, O Lord, and we will sing for joy!
 
Teach us to number our days aright,
that we may gain wisdom of heart.
Return, O LORD! How long?
Have pity on your servants!
R. Fill us with your love, O Lord, and we will sing for joy!
 
Fill us at daybreak with your kindness,
that we may shout for joy and gladness all our days.
And may the gracious care of the LORD our God be ours;
prosper the work of our hands for us!
Prosper the work of our hands!
R. Fill us with your love, O Lord, and we will sing for joy!
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Commentary on Ps 90:3-5a, 12-13, 14 and 17
 
Psalm 90 is an individual song of thanksgiving. In this section, the psalmist reflects on God’s immensity and asks for God’s continued presence in support of all the singer's activities.
 
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Gospel: Matthew 24:42-51
 
Jesus said to his disciples:
“Stay awake!
For you do not know on which day your Lord will come.
Be sure of this:
if the master of the house
had known the hour of night when the thief was coming,
he would have stayed awake
and not let his house be broken into.
So too, you also must be prepared,
for at an hour you do not expect, the Son of Man will come.
 
“Who, then, is the faithful and prudent servant,
whom the master has put in charge of his household
to distribute to them their food at the proper time?
Blessed is that servant whom his master on his arrival finds doing so.
Amen, I say to you, he will put him in charge of all his property.
But if that wicked servant says to himself, ‘My master is long delayed,’
and begins to beat his fellow servants,
and eat and drink with drunkards,
the servant’s master will come on an unexpected day
and at an unknown hour and will punish him severely
and assign him a place with the hypocrites,
where there will be wailing and grinding of teeth.”
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Commentary on Mt 24:42-51
 
This discourse from St. Matthew’s Gospel follows his reflections about the end times, and the need for vigilance.  The Lord speaks to those who follow him, especially the leaders of the community of faithful he leaves behind, telling them they will not know the time when they will be called to the Kingdom of Heaven.
 
In three consecutive verses Jesus tells his disciples he is coming: “Lord will come,” “the thief was coming,” and “the Son of Man will come.” He uses the analogy of a thief (see also 1 Thessalonians 5: 2,4; 2 Peter 3:10; Revelation 3:3; Revelation 16:15) emphasizing the uncertainty of the time (a thief does not announce himself). [4]
 
In the second section he tells his followers that those who are found to be vigilant will be rewarded at the end of all things, while those who have fallen away will be punished. “This verse [v.44] is the beginning of the second part of Jesus’ eschatological sermon.  Now, while the first part dealt with the certainty of the Second Coming and some of its attendant phenomena as well as with the treatment that Christ’s disciples can expect from the world, the second part that begins here exclusively addresses how the disciples themselves ought to live as they await the Parousia and on the basis of what principles they will be judged.” [5]
 
CCC: Mt 24:44 673
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Reflection:
 
Following the teachings of Jesus Christ and his Church is the most difficult thing we do. Some might argue that it should not be so, that our faith should be a “feel good” thing and should be made easy. I do not doubt their sincerity, but the discipline embodied in Sacred Scripture and its doctrinal expression by the Church makes following the path difficult (the “Way” as it was called in the very early Church at the time of Acts of the Apostles). In the Gospel today, the Lord tells us that constancy is not optional.
 
To emphasize the point of how difficult the path is to follow we give you a quote.  Actually, it is a quote of a quote from Spe Salvi by Pope Benedict XVI who cited St. Augustine as he reflected upon his mission as Bishop of Hippo. This is what Pope Benedict quoted:
 
“The turbulent have to be corrected, the faint-hearted cheered up, the weak supported; the Gospel's opponents need to be refuted, its insidious enemies guarded against; the unlearned need to be taught, the indolent stirred up, the argumentative checked; the proud must be put in their place, the desperate set on their feet, those engaged in quarrels reconciled; the needy have to be helped, the oppressed to be liberated, the good to be encouraged, the bad to be tolerated; all must be loved. The Gospel terrifies me.” [6]
 
When we accept the role of Christian witness or if we simply agree to follow the precepts of the Church in our daily lives (all the issues St. Augustine identifies occur within us as well), we are faced with a daunting task that is only made possible because of God’s gift of the Holy Spirit, and the sacramental grace provided along the way.
 
Today let us pray that we be given the strength to overcome our unruly hearts, to embrace the Father with confident love, and to remain constantly vigilant: “for at an hour you do not expect, the Son of Man will come.”
 
Pax
 

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[1] The picture used is “Sermon on the Mount” by Carl Heinrich Bloch, 1877.
[2] S.S Commemoratio
[3] The readings are taken from the New American Bible, with the exception of the psalm and its response which were developed by the International Committee for English in Liturgy (ICEL). This republication is not authorized by USCCB and is for private use only.
[4] Fire of Mercy Heart of the Word Volume III, Erasmo Leiva-Merikakis, Ignatius Press, San Francisco, CA, © 2012 p. 742.
[5] Ibid. p. 751.
[6] St. Augustine, Sermo 339, 4: PL 38, 148.

Wednesday of the Twenty-first Week in Ordinary Time

(Optional Memorial for Saint Louis of France) 

Proper readings for the Memorial of St. Louis of France
Biographical information about St. Louis of France
 
or
 
(Optional Memorial for Saint Joseph Calasanz, Priest)
 
Proper readings for the Memorial of St. Calasanz
Biographical information about St. Calasanz

“Woe unto You Scribes and Pharisees”
by James Tissot, c. 1890’s

Readings for Wednesday of the Twenty-first Week in Ordinary Time [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary: [3]
 
Reading 1: 1 Thessalonians 2:9-13
 
You recall, brothers and sisters, our toil and drudgery.
Working night and day in order not to burden any of you,
we proclaimed to you the Gospel of God.
You are witnesses, and so is God,
how devoutly and justly and blamelessly
we behaved toward you believers.
As you know, we treated each one of you as a father treats his children,
exhorting and encouraging you and insisting
that you walk in a manner worthy of the God
who calls you into his Kingdom and glory.
 
And for this reason we too give thanks to God unceasingly,
that, in receiving the word of God from hearing us,
you received it not as the word of men, but as it truly is, the word of God,
which is now at work in you who believe.
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Commentary on 1 Thes 2:9-13
 
St. Paul reminds the Thessalonians that they received from him the word of God, not the words of man. He also speaks of the love with which he delivered the message, and finally how he rejoices in their ongoing faith.
 
The Apostle did not confine this Gospel to any one group, but delivered it broadly to the community. “’Those well-timed words, whispered in the ear of your wavering friend; the helpful conversation you managed to start at the right moment: the ready professional advice that improves his university work; the discreet indiscretion by which you open up unexpected horizons for his zeal. This all forms part of the 'apostolate of friendship'" (St. Josemaria Escriva, The Way, 973).’” [4]
 
CCC: 1 Thes 2:13 104, 1349
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Responsorial Psalm: Psalm 139:7-8, 9-10, 11-12ab
 
R. (1) You have searched me and you know me, Lord.
 
Where can I go from your spirit?
From your presence where can I flee?
If I go up to the heavens, you are there;
if I sink to the nether world, you are present there.
R. You have searched me and you know me, Lord.
 
If I take the wings of the dawn,
if I settle at the farthest limits of the sea,
Even there your hand shall guide me,
and your right hand hold me fast.
R. You have searched me and you know me, Lord.
 
If I say, “Surely the darkness shall hide me,
and night shall be my light”–
For you darkness itself is not dark,
and night shines as the day.
R. You have searched me and you know me, Lord.
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Commentary on Ps 139:7-8, 9-10, 11-12ab
 
Psalm 139 is an individual meditation on God who is omnipresent, in all places for all time. The song rejoices that God is always with us, even in the darkest of times.
 
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Gospel:
Matthew 23:27-32
 
Jesus said,
“Woe to you, scribes and Pharisees, you hypocrites.
You are like whitewashed tombs, which appear beautiful on the outside,
but inside are full of dead men’s bones and every kind of filth.
Even so, on the outside you appear righteous,
but inside you are filled with hypocrisy and evildoing.
 
“Woe to you, scribes and Pharisees, you hypocrites.
You build the tombs of the prophets
and adorn the memorials of the righteous,
and you say, ‘If we had lived in the days of our ancestors,
we would not have joined them in shedding the prophets’ blood.’
Thus you bear witness against yourselves
that you are the children of those who murdered the prophets;
now fill up what your ancestors measured out!”
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Commentary on Mt 23:27-32
 
This passage concludes St. Matthew’s treatment of the “Seven Woes” with the final two exhortations against the scribes and Pharisees. In the "sixth woe," Jesus derides the Hebrew leadership for false piety. While their acts of worship would make them seem upright and faith-filled, their interior agendas are sinful. Their professed faith is not echoed with actions outside the temple– especially with charity.
 
The “seventh woe” attacks the pride of these leaders who engage in pompous piety. “In spite of honoring the slain dead by building their tombs and adorning their memorials, and claiming that they would not have joined in their ancestors' crimes if they had lived in their days, the scribes and Pharisees are true children of their ancestors and are defiantly ordered by Jesus to fill up what those ancestors measured out. This order reflects the Jewish notion that there was an allotted measure of suffering that had to be completed before God's final judgment would take place.” [5] Theologically, verses 29-32 provide strong support of Maccabeean purgatory.
 
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Reflection:
 
The Gospel causes us to examine the relationship of our external image with our internal core.  In Jesus’ on-going criticism of the scribes and Pharisees he chides them for performing acts of worship for the sake of appearance, rather than out of true devotion to the Lord.  This false piety is so that others in their community will support their image of righteousness and give them credibility in the assembly of the faithful.  It is their base of power and the roots of their authority. 
 
When Jesus attacks this characteristic, he becomes a real threat to the religious power structure of the region which, while having its administrative authority usurped by the Roman occupiers, still wields great influence.  Because it purports to have significant control over the local populations, it can pressure the official government to act (as we see when Jesus is later arrested).
 
We are forced to consider this question: Why does Jesus attack those who lead the Jewish people?  Why does he not instead go after the Romans who are pagan in their beliefs and, without question, oppressive to the people?  It is because his kingdom is not of this world.  He does not concern himself with the Romans because they claim authority in the physical realm, while the scribes and Pharisees claim to have authority over the gates to God’s Kingdom.  That kingdom is the one over which Jesus is Lord.
 
This is an important distinction for us because it helps us set our own priorities.  What needs to be most important to us in our lives of faith is that part of us which is destined to live eternally with our Father in Heaven.  We must be constantly safe-guarding that element of our being, and working to keep it as free of sin as possible.  We are called to hold our faith in God and Christ closely to ourselves, building it up through prayer, the Word, and sacramental graces.
 
Does this mean that we need not concern ourselves with the physical world around us?  Absolutely not!  Our internal faith, if it is genuine, will be reflected in all of our actions.  What we truly believe must color everything we do.  What the Lord objected to in the scribes and Pharisees was that their actions, that seemed pious while in public worship, were not supported by their actions outside that arena.  Our true faith will be expressed in all facets of our lives.
 
Today our prayer is this; that our interior spiritual strength and faith in Jesus will continue to increase and it will shine out, like the light of a flame that passes through clear glass, bringing the warmth of Christ to the world.
 
Pax

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[1] The picture is “Woe unto You Scribes and Pharisees” by James Tissot, c. 1890’s.
[2] S.S Commemoratio
[3] The readings are taken from the New American Bible, with the exception of the psalm and its response which were developed by the International Committee for English in Liturgy (ICEL). This republication is not authorized by USCCB and is for private use only.
[4] Letters of St. Paul, The Navarre Bible, Four Courts Press, 2003, p. 513.
[5] NAB note on Matthew 23:29-32.

Feast of Saint Bartholomew, Apostle

Biographical Information about St. Bartholomew

“The Martyrdom of St. Bartholomew”
by Giovanni Battista Tiepolo, 1722

 
Readings for the Feast of Saint Bartholomew [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary: [3]
 
Reading 1: Revelation 21:9b-14
 
The angel spoke to me, saying,
“Come here.
I will show you the bride, the wife of the Lamb.”
He took me in spirit to a great, high mountain
and showed me the holy city Jerusalem
coming down out of heaven from God.
It gleamed with the splendor of God.
Its radiance was like that of a precious stone,
like jasper, clear as crystal.
It had a massive, high wall,
with twelve gates where twelve angels were stationed
and on which names were inscribed,
the names of the twelve tribes of the children of Israel.
There were three gates facing east,
three north, three south, and three west.
The wall of the city had twelve courses of stones as its foundation,
on which were inscribed the twelve names
of the twelve Apostles of the Lamb.
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Commentary on Rv 21:9b-14
 
God shows St. John the New Jerusalem, Christ’s heavenly Kingdom. The evangelist has borrowed much of his description from Ezekiel (Chapters 40-48). He is taken to a high mountain (Ezekiel 40 2-3) and sees the heavenly vision, as God’s presence transforms his Kingdom into a radiant fortress. St. John’s description supports images of evangelization (see 2 Corinthians 4:6). The repeating number twelve (twelve angels, twelve tribes, twelve names) alludes to the perfect continuity between God’s relationship with the Old Testament peoples (Ezekiel 48:30-35 and Exodus 28:17-21) and the Church (Matthew 19:28 and Luke 22:29-30). He concludes his vision providing an analogy: the preaching of the apostles (and prophets) is to the Church as a foundation is to an edifice (see Ephesians 2:20).
 
CCC: Rv 21:1-22:5 117; Rv 21:9 757, 865, 1045, 1138; Rv 21:10-11 865; Rv 21:12-14 765; Rv 21:14 857, 865, 869
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Responsorial Psalm: Psalm 145:10-11, 12-13, 17-18
 
R. (12) Your friends make known, O Lord, the glorious splendor of your Kingdom.
 
Let all your works give you thanks, O LORD,
and let your faithful ones bless you.
Let them discourse of the glory of your Kingdom
and speak of your might.
R. Your friends make known, O Lord, the glorious splendor of your Kingdom.
 
Making known to men your might
and the glorious splendor of your Kingdom.
Your Kingdom is a Kingdom for all ages,
and your dominion endures through all generations.
R. Your friends make known, O Lord, the glorious splendor of your Kingdom.
 
The LORD is just in all his ways
and holy in all his works.
The LORD is near to all who call upon him,
to all who call upon him in truth.
R. Your friends make known, O Lord, the glorious splendor of your Kingdom.
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Commentary on Ps 145:10-11, 12-13, 17-18
 
Psalm 145 is a hymn of praise. These strophes call on the faithful to give thanks to God for opening the gates of his heavenly Kingdom. The psalmist (David) rejoices in the image of God’s heavenly Kingdom, as its very existence announces God’s glory to the world. They continue praising God for his justice, and his creating hand. God in turn supports his faithful servants and blesses their efforts.
 
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Gospel: John 1:45-51
 
Philip found Nathanael and told him,
“We have found the one about whom Moses wrote in the law,
and also the prophets, Jesus son of Joseph, from Nazareth.”
But Nathanael said to him,
“Can anything good come from Nazareth?”
Philip said to him, “Come and see.”
Jesus saw Nathanael coming toward him and said of him,
“Here is a true child of Israel.
There is no duplicity in him.”
Nathanael said to him, “How do you know me?”
Jesus answered and said to him,
“Before Philip called you, I saw you under the fig tree.”
Nathanael answered him,
“Rabbi, you are the Son of God; you are the King of Israel.”
Jesus answered and said to him,
“Do you believe
because I told you that I saw you under the fig tree?
You will see greater things than this.”
And he said to him, “Amen, amen, I say to you,
you will see heaven opened and the angels of God
ascending and descending on the Son of Man.”
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Commentary on Jn 1:45-51
 
St. John’s Gospel gives us the story of the call of Bartholomew (Nathanael). The symbolism used in the story is rich in the Hebrew tradition. When Jesus comments: “Here is a true child of Israel. There is no duplicity in him,” he is referring to Jacob, who first was called Israel but tricked his father Isaac, receiving his blessing above Esau and therefore was considered duplicitous. “True child” would relate him to Abraham.
 
Next, we hear the Lord respond to Bartholomew when he asks: “How do you know me?” Jesus says,  “Before Philip called you, I saw you under the fig tree.” The fig tree is a symbol of messianic peace. In this statement Jesus identifies himself as the Messiah. Bartholomew understands and immediately responds in faith: “Rabbi, you are the Son of God.”
 
There is a possible reference to Genesis 28:11-17 in the final verse of St. John’s account. The dream of Jacob sees the same “angels of God ascending and descending.” Awakening from his dream, Jacob exclaims: “This is nothing else but an abode of God, and that is the gateway to heaven!"
 
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Reflection:
 
One day, after all that must happen before heaven is reached, we hope to meet Saint Bartholomew face to face and discover the mystery of his identity in Sacred Scripture.  The mere fact that we do not have piles of information about him tells us much.  He obviously had a humble bearing and character, befitting an ambassador of Christ in the world.  His legend says he evangelized vast areas, leaving a trail of bread crumbs for us to follow, from the modern-day Middle East through India.  It is said that he was martyred in Armenia for converting the brother of a local monarch.  Like many of those killed for the faith in those early years, his passage into physical death was as horrific as his soul’s immediate entry into the City of God was glorious.
 
What is important for us is our belief that, like the communion of saints whose foundation we find in 2 Maccabees 15:7ff, St. Bartholomew will intercede for us. Consider for a moment what we heard in the reading from St. John’s Revelation: “The wall of the city had twelve courses of stones as its foundation, on which were inscribed the twelve names of the twelve Apostles of the Lamb.” Bartholomew is one of the names referred to in that passage, and he can be praying to our Lord on our behalf! So often we forget that we are joined by a vast army of saints, whose intercession we can invite. 
 
Beyond the obvious joy we should feel, knowing that we may call upon this “Apostle of the Lamb” for prayers, we also see his heroic example.  We hear in the Gospel how the Lord himself saw the saintly qualities of this friend of St. Philip’s.  We know that, even before he was one of the Twelve, he was seen by others as being a person of faith.  This is the real power we can share with him, our own witness to Christ in the world through our faith-filled actions, our steadfast beliefs guiding what we say and do.
 
Like all the Saints, we act with the love of Christ, not so we can be praised (as Bartholomew was praised by being flayed alive!), but rather that our Heavenly Father might receive the praise which is his due, for we are nothing without him.
 
Today we rejoice once more for a member of the Church’s foundation, one of the Twelve.  Saint Bartholomew, pray for us!
 
Pax
 
In other years: Tuesday of the Twenty-first Week in Ordinary Time

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[1] The picture used is “The Martyrdom of St. Bartholomew” by Giovanni Battista Tiepolo, 1722.
[2] S.S Commemoratio
[3] The readings are taken from the New American Bible, with the exception of the psalm and its response which were developed by the International Committee for English in Liturgy (ICEL). This republication is not authorized by USCCB and is for private use only.