Friday of the Twenty-fifth Week in Ordinary Time

Optional Memorial for Saints Cosmas and Damian, Martyrs
 
Proper readings for the Memorial of Sts. Cosmas and Damian
 
Biographical Information about Sts. Cosmas and Damian

“Christ Praying in the Garden” (detail)
by Marco Basaiti, c. 1510

 
Readings for Friday of the Twenty-fifth Week in Ordinary Time [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary: [3]
 
Reading 1: Haggai 1:15b-2:9
 
In the second year of King Darius,
on the twenty-first day of the seventh month,
the word of the LORD came through the prophet Haggai:
Tell this to the governor of Judah,
Zerubbabel, son of Shealtiel,
and to the high priest Joshua, son of Jehozadak,
and to the remnant of the people:
 
Who is left among you
that saw this house in its former glory?
And how do you see it now?
Does it not seem like nothing in your eyes?
But now take courage, Zerubbabel, says the LORD,
and take courage, Joshua, high priest, son of Jehozadak,
And take courage, all you people of the land,
says the LORD, and work!
For I am with you, says the LORD of hosts.
This is the pact that I made with you
when you came out of Egypt,
And my spirit continues in your midst;
do not fear!
For thus says the LORD of hosts:
One moment yet, a little while,
and I will shake the heavens and the earth,
the sea and the dry land.
I will shake all the nations,
and the treasures of all the nations will come in,
And I will fill this house with glory,
says the LORD of hosts.
Mine is the silver and mine the gold,
says the LORD of hosts.
Greater will be the future glory of this house
than the former, says the LORD of hosts;
And in this place I will give you peace,
says the LORD of hosts!
-------------------------------------------
Commentary on Haggai 1:15b-2:9
 
The Prophet Haggai continues his prophecy regarding the rebuilding of the temple in Jerusalem with two additional statements. First, the second building of the temple should be even grander than that built originally by Solomon. And second, that God is with them in this great work and will find the means to support it financially.
 
From the Christian perspective, the return to Jerusalem and the rebuilding of the temple is prophetic of the coming of Christ into the world, and the building of the temple is symbolic of the building of his Church. "’The coming of the Lord into this world was like the building of a great temple, glorious beyond imagining; this temple is more perfect and beautiful than that of old, as the worship of Christ according to his Gospel is more perfect than the worship of God according to the law, as the reality is more beautiful than its image […]. The glory of the new temple, the Church, is much greater than the glory of the old. Those who give of themselves and work devoutly to build the new temple will receive Christ himself, as their reward from the Savior and as a gift from heaven; he is our peace, the peace of all mankind, the one through whom we can go to the Father in the one Spirit. He himself said: and in this place I will give prosperity, says the Lord of hosts’ (St Cyril of Alexandria, ‘Commentarius in Aggaeum,’ 14)." [4]
 
-------------------------------------------
Responsorial Psalm: Psalm 43:1, 2, 3, 4
 
R. (5) Hope in God; I will praise him, my savior and my God.
 
Do me justice, O God, and fight my fight
against a faithless people;
from the deceitful and impious man rescue me.
R. Hope in God; I will praise him, my savior and my God.
 
For you, O God, are my strength.
Why do you keep me so far away?
Why must I go about in mourning,
with the enemy oppressing me?
R. Hope in God; I will praise him, my savior and my God.
 
Send forth your light and your fidelity;
they shall lead me on
And bring me to your holy mountain,
to your dwelling place.
R. Hope in God; I will praise him, my savior and my God.
 
Then will I go in to the altar of God,
the God of my gladness and joy;
Then will I give you thanks upon the harp,
O God, my God!
R. Hope in God; I will praise him, my savior and my God.
-------------------------------------------
Commentary on Ps 43:1, 2, 3, 4
 
Psalm 43 is an individual lament.  We hear a tone in these strophes that supports the situation in which the Jews tasked with rebuilding the temple found themselves (Haggi 2:1-9) – facing resistance to the great work they were to complete.  The hope of God’s support is expressed in the final strophe.
 
-------------------------------------------
Gospel: Luke 9:18-22
 
Once when Jesus was praying in solitude,
and the disciples were with him,
he asked them, “Who do the crowds say that I am?”
They said in reply, “John the Baptist; others, Elijah;
still others, ‘One of the ancient prophets has arisen.’”
Then he said to them, “But who do you say that I am?”
Peter said in reply, “The Christ of God.”
He rebuked them and directed them not to tell this to anyone.
 
He said, “The Son of Man must suffer greatly
and be rejected by the elders, the chief priests, and the scribes,
and be killed and on the third day be raised.”
-------------------------------------------
Commentary on Lk 9:18-22
 
As is frequently the case in St. Luke’s Gospel, we find the Lord at prayer. When asked by the Lord about the attitude of the people, the disciples answer much like the counselors of Herod did in Luke 9:7-9 with identities of John the Baptist and Elijah. St. Peter answers for the group when asked about Jesus’ identity, pronouncing him the Messiah. (see also commentary on Matthew 16:13-20).
 
CCC: Lk 9:18-20 2600
-------------------------------------------
Reflection:
 
There is a favorite question asked by teachers of Christology: “At what point in his life did Jesus know he was the Son of God?”  The answer to this question is, of course, not known.  Theological and scripture scholars can cite dozens of examples to support positions that say he knew who he was from his earliest moments to those who say he was not fully aware until his crucifixion.
 
We pose this question today because of Jesus’ question to his disciples in the Gospel “Who do the crowds say that I am?”  We wonder if the Lord was curious or whether he wanted to see what the disciples would say.  Perhaps he was asking God in prayer who he was (“Father, I heard the voice at my baptism – you said "You are my beloved Son; with you I am well pleased." (Luke 3:22) Am I truly your son?”)  As true man, even Jesus must have had doubts at times.  We see them in the Garden when he also prayed "Father, if you are willing, take this cup away from me; still, not my will but yours be done." (Luke 22:42)
 
While it is good for us to consider questions like this because it helps us get a more complete image of the Lord, it is only good so far as it helps us understand who the Lord is in our own lives.  Ultimately, we stand in the place of the disciples.  We are there with St. Peter and the others.  We see the Lord break from his commune with the Father, look at us and ask “Who do you say that I am?”  And when we answer as we are expected to – Jesus, Lord, you are the Only Begotten Son of the Living God.  He looks into our hearts to see what that means to us.  He sees if our lives are patterned on that belief or if we are just saying what we have been taught to say.
 
Today we pray that the question “Who do you say that I am?” is answered with our actions and words, that others may see what we believe.  We pray that the Lord walks and talks through us so that others will see and believe as well.
 
Pax
 

---

[1] The picture is “Christ Praying in the Garden” (detail) by Marco Basaiti, c. 1510.
[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] The Navarre Bible, “Minor Prophets” (Scepter Publishers, Princeton, NJ, © 2003), 282.

Thursday of the Twenty-fifth Week in Ordinary Time

“The Feast of Herod” (detail)
by Pieter Pauwel Rubens, 1633

 
Readings for Thursday of the Twenty-fifth Week in Ordinary Time [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary: [3]
 
Reading 1: Haggai 1:1-8
 
On the first day of the sixth month in the second year of King Darius,
The word of the LORD came through the prophet Haggai
to the governor of Judah, Zerubbabel, son of Shealtiel,
and to the high priest Joshua, son of Jehozadak:
 
Thus says the LORD of hosts: 
This people says:
“The time has not yet come to rebuild the house of the LORD.”
(Then this word of the LORD came through Haggai, the prophet:)
Is it time for you to dwell in your own paneled houses,
while this house lies in ruins?
 
Now thus says the LORD of hosts:
Consider your ways!
You have sown much, but have brought in little;
you have eaten, but have not been satisfied;
You have drunk, but have not been exhilarated;
have clothed yourselves, but not been warmed;
And whoever earned wages
earned them for a bag with holes in it.
 
Thus says the LORD of hosts:
Consider your ways!
Go up into the hill country;
bring timber, and build the house
That I may take pleasure in it
and receive my glory, says the LORD.
-------------------------------------------
Commentary on Hg 1:1-8
 
The prophet Haggai was the first (chronologically) of the Minor Prophets and a contemporary of Ezra.  It is suggested that he was either a priest or a cultic prophet, heavily involved in temple worship.[4] Here the prophet calls on the people to rebuild the temple in Jerusalem that was destroyed by the Babylonians in 586 BC. This is his principal ministry and he sees that, while the foundation for the new temple has been laid (Ezra 3:7-13), nothing further has been done (Ezra 4). The excuse apparently presented by the people of being too poor is rejected by the prophet, and he accuses them of sloth in this effort. His strong message is: think of God before yourselves.
 
-------------------------------------------
Responsorial Psalm: Psalm 149:1b-2, 3-4, 5-6a and 9b
 
R. (see 4a) The Lord takes delight in his people.
 
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 Lord takes delight in his people.
 
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 Lord takes delight in his people.
 
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 Lord takes delight in his people.
-------------------------------------------
Commentary on Ps 149:1b-2, 3-4, 5-6a and 9b
 
Psalm 149 is a communal song of praise, rejoicing in God’s kingship and inviting the faithful to celebrate his saving works. We rejoice because God brings victory to the lowly and hope to the oppressed. The psalmist calls to the faithful to give praise in the assembly of the people – to give witness to their faith publicly – communally, as God’s chosen ones.
 
-------------------------------------------
Gospel: Luke 9:7-9
 
Herod the tetrarch heard about all that was happening,
and he was greatly perplexed because some were saying,
“John has been raised from the dead”;
others were saying, “Elijah has appeared”;
still others, “One of the ancient prophets has arisen.”
But Herod said, “John I beheaded.
Who then is this about whom I hear such things?”
And he kept trying to see him.
-------------------------------------------
Commentary on Lk 9:7-9
 
This passage from St. Luke’s Gospel begins a section that assembles incidents from the life of the Lord. In this introduction, King Herod asks the question, “Who then is this about whom I hear such things?” The proposed identities of Jesus coincide directly with the later report of the disciples to Jesus in Luke 9:18-19. Confusion about Jesus’ identity will be clarified in the subsequent passages as his divinity is revealed.
 
Luke’s Herod is rather less confident than Mark’s about the possibility of resurrections from the dead. He comments on the popular opinions only to the extent of implicating himself in the death of John. For him the question of the identity of Jesus remains unresolved. He wants to see for himself. [5]
 
-------------------------------------------
Reflection:
 
There are days at work, at school, or in the home when no matter how hard we work, we don’t feel like we’ve accomplished enough or perhaps done the “right things.”  There is an emptiness, a mild feeling of frustration that we can’t quite pull into focus.  It’s like the cherished recipe passed down from generation to generation but missing one ingredient.  It looks the same when finished but when eaten it’s not quite right – something is missing.
 
The prophet Haggai points this out to the people of Israel because they have been too focused on themselves.  They have been busy rebuilding their city after being returned to it after a long exile in Babylonia.  Haggai sees the temple foundation has been laid but no further work has been done and points out that no matter how hard the people work they will not feel prosperity, no matter how much they eat they will not be filled. There is a missing ingredient, and that ingredient is the worship and praise of God.
 
In a similar way, King Herod must feel that, with the loss of St. John the Baptist, something is not quite right.  He questions his advisors regarding the identity of Jesus about whom he has heard.  That queasy feeling that God’s justice is coming for him is growing again, and he needs to know why.  He has seen St. John’s head on a platter and knows Jesus is not the Baptist somehow returned from the dead, but who is he?  He is the missing ingredient.
 
Back to our own sense that something is missing.  When we have those feelings, even if we believe we have done all we should have done in a given situation, it is likely that we have relied too heavily on our own efforts and not allowed the Lord to be present in our actions.  When we listen to our internal voice of faith, one cultivated in prayer, echoed in Sacred Scripture, and strengthened in the sacraments, we will feel complete.
 
Our prayer today is that all the ingredients are present and applied in the right order.  We pray that the Lord, through the Holy Spirit will support the work of our hands this day and bring us peace.
 
Pax
 

---

[1] The picture is “The Feast of Herod” (detail) by Pieter Pauwel Rubens, 1633.
[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] Jerome Biblical Commentary (Prentice Hall, Inc., © 1968), 388, 6.
[5] John Nolland, Luke 1:1–9:20, vol. 35A, Word Biblical Commentary (Dallas: Word, Incorporated, 1989), 433.

Wednesday of the Twenty-fifth Week in Ordinary Time

“Monk Copies a Manuscript”
artist and date are unknown

Readings for Wednesday of the Twenty-fifth Week in Ordinary Time [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary: [3]
 
Reading 1: Ezra 9:5-9
 
At the time of the evening sacrifice, I, Ezra, rose in my wretchedness,
and with cloak and mantle torn I fell on my knees,
stretching out my hands to the LORD, my God.
 
I said: “My God, I am too ashamed and confounded to raise my face to you,
O my God, for our wicked deeds are heaped up above our heads
and our guilt reaches up to heaven.
From the time of our fathers even to this day
great has been our guilt,
and for our wicked deeds we have been delivered up,
we and our kings and our priests,
to the will of the kings of foreign lands,
to the sword, to captivity, to pillage, and to disgrace,
as is the case today.
 
“And now, but a short time ago, mercy came to us from the LORD, our God,
who left us a remnant and gave us a stake in his holy place;
thus our God has brightened our eyes
and given us relief in our servitude.
For slaves we are, but in our servitude our God has not abandoned us;
rather, he has turned the good will
of the kings of Persia toward us.
Thus he has given us new life
to raise again the house of our God and restore its ruins,
and has granted us a fence in Judah and Jerusalem.”
-------------------------------------------
Commentary on Ezr 9:5-9
 
This passage from the Book of Ezra is a prayer of atonement lamenting the situation in Jerusalem. The prophet takes personal responsibility for the sin of the residents of the city as he expresses the corporate guilt of all people for the sins of some of its membership. The prayer recalls the unworthiness of the Jews in all of their sinful acts and praises the mercy of God who brought them back to Jerusalem and Judah.
 
CCC: Ezr 9:6-15 2585
-------------------------------------------
Responsorial Psalm: Tobit 13:2, 3-4a, 4befghn, 7-8
 
R. (1b) Blessed be God, who lives for ever.
  
He scourges and then has mercy;
he casts down to the depths of the nether world,
and he brings up from the great abyss.
No one can escape his hand.
R. Blessed be God, who lives for ever.
 
Praise him, you children of Israel, before the Gentiles,
for though he has scattered you among them,
he has shown you his greatness even there.
R. Blessed be God, who lives for ever.
 
So now consider what he has done for you,
and praise him with full voice.
Bless the Lord of righteousness,
and exalt the King of ages.
R. Blessed be God, who lives for ever.
 
In the land of my exile I praise him
and show his power and majesty to a sinful nation.
R. Blessed be God, who lives for ever.
 
Bless the Lord, all you his chosen ones,
and may all of you praise his majesty.
Celebrate days of gladness, and give him praise.
R. Blessed be God, who lives for ever.
-------------------------------------------
Commentary on Tb 13:2, 3-4a, 4befghn, 7-8
 
This psalm and response are taken from the Book of Tobit. It is Tobit's response to the Archangel Raphael’s instruction to give thanks to God for his blessings. It is a hymn of praise and thanksgiving to God for his help and salvation. It recalls the Diaspora and the restoration of Israel.  Echoing the prayer of Ezra (Ezra 9:6), it recalls that it was through God’s mercy that these things were accomplished rather than the merit of a sinful people.
 
CCC: Tb 13:2 269
-------------------------------------------
Gospel: Luke 9:1-6
 
Jesus summoned the Twelve and gave them power and authority
over all demons and to cure diseases,
and he sent them to proclaim the Kingdom of God
and to heal the sick.
He said to them, “Take nothing for the journey,
neither walking stick, nor sack, nor food, nor money,
and let no one take a second tunic.
Whatever house you enter, stay there and leave from there.
And as for those who do not welcome you,
when you leave that town,
shake the dust from your feet in testimony against them.”
Then they set out and went from village to village
proclaiming the good news and curing diseases everywhere.
-------------------------------------------
Commentary on Lk 9:1-6
 
St. Luke’s description of the mission of the Twelve is also recounted (with some differences) in Mark 6:7-13 and Matthew 10:1-9,11,14. Because of these differences (e.g., Matthew and Luke forbid a staff and sandals but Mark allows them), and assuming that St. Mark’s Gospel was closest to Jesus' words, we can assume that Matthew and Luke were spiritualizing Jesus' instructions to a point. Similarly: “because of the necessity of shaking off foreign dust before entering the Jerusalem temple and the prohibition against bringing profane money into the sacred precincts (John 2:14), the passage can be interpreted metaphorically: in all your undertakings, act as though you are standing in God’s presence; enter the home of each Christian as you would the temple of God.” [4]
 
“Armed with the power and authority that Jesus himself has been displaying in the previous episodes, the Twelve are now sent out to continue the work that Jesus has been performing throughout his Galilean ministry:” [5] They are to rely completely on the Lord, being part of the world but set apart from it.
 
CCC: Lk 9:2 551
-------------------------------------------
Reflection:
 
Jesus summoned the apostles (no longer just disciples) and gave them power and authority and sent them out.  That same “summoning and sending” has been taking place ever since the Lord handed the keys to the kingdom of God to St. Peter.  We might ask: “Then why do all Christians not have the same authority, the same power, over diseases and evil spirits?  We are all summoned, we are all sent.”
 
That is actually a very good question.  Why can’t each of us heal with a word, cure with a touch?  The answer, we propose, can be likened to making a copy of a document.  Not like we do today by placing it into an electronic copier (in the old days a Xerox machine) or scanning it into a computer.  No, it’s like making a copy the way the monks did sacred manuscripts in the Middle Ages.  Some of the copies turned out were works of art – accurate to the finest detail – exact replicas of the manuscript in its original form.  Others suffered small errors and those errors were copied by subsequent copyists etc.  We could go into great detail here comparing flaws in the paper used or the ink available.  The words could have been transliterated or changed.  The results, in many cases, caused meaning to be changed or lost.
 
The really good copies, those illuminated manuscripts, the real works of art, are analogous to the saints.  They captured most clearly the intent of Jesus when he summoned the Twelve and sent them.  We see in them the authority that he passed on to the Twelve, the authority we know was effective because later we will hear in the same Gospel how excited they were at their own success.
 
This mission is passed on to us.  Our ability to be effective in the work of the apostles – now the broader work of the Holy Church – is limited by our understanding of Jesus and his will for us. Essentially, using the analogy above, how good is our internalized copy of the revealed Son of God? The more perfectly we understand the Lord, the more deeply we delve into his mind and heart, the more effective and powerful we can be in accomplishing the tasks he sets before all of us.
 
What limits us is our human nature, that which we cannot suppress in spite of our best intentions.  As we continue to seek the will of the Lord who calls and sends us, let us pray that God will also strengthen us with his Holy Spirit, that we may more perfectly put on the mind of Christ, His Only Begotten Son.
 
Pax
 
[1] The picture is “Monk Copies a Manuscript” artist and date are unknown.
[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] See Jerome Biblical Commentary (Prentice Hall, Inc., © 1968), 44:84 p.140.
[5] NAB footnote on Luke 9:1-6.
 

Memorial of Saint Pius of Pietrelcina, Priest (Padre Pio)

Proper readings for the Memorial of St. Pius of Pietrelcina
 
Biographical Information about St. Pio of Pietrelcina

“Padre Pio” 
photographer and date are Unknown

 
Readings for Tuesday of the Twenty-fifth Week in Ordinary Time [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary: [3]
 
Reading 1: Ezra 6:7-8, 12b, 14-20
 
King Darius issued an order to the officials
of West-of-Euphrates:
“Let the governor and the elders of the Jews
continue the work on that house of God;
they are to rebuild it on its former site.
I also issue this decree
concerning your dealing with these elders of the Jews
in the rebuilding of that house of God:
From the royal revenue, the taxes of West-of-Euphrates,
let these men be repaid for their expenses, in full and without delay.
I, Darius, have issued this decree;
let it be carefully executed.”
 
The elders of the Jews continued to make progress in the building,
supported by the message of the prophets,
Haggai and Zechariah, son of Iddo.
They finished the building according to the command
of the God of Israel
and the decrees of Cyrus and Darius
and of Artaxerxes, king of Persia.
They completed this house on the third day of the month Adar,
in the sixth year of the reign of King Darius.
The children of Israel–priests, Levites,
and the other returned exiles–
celebrated the dedication of this house of God with joy.
For the dedication of this house of God,
they offered one hundred bulls,
two hundred rams, and four hundred lambs,
together with twelve he-goats as a sin-offering for all Israel,
in keeping with the number of the tribes of Israel.
Finally, they set up the priests in their classes
and the Levites in their divisions
for the service of God in Jerusalem,
as is prescribed in the book of Moses.
 
The exiles kept the Passover on the fourteenth day of the first month.
The Levites, every one of whom had purified himself for the occasion,
sacrificed the Passover for the rest of the exiles,
for their brethren the priests, and for themselves.
-------------------------------------------
Commentary on Ezr 6:7-8, 12b, 14-20
 
This passage from the book of Ezra reports the completion of the great work of rebuilding the temple in Jerusalem (although there is recognition that this hastily reconstructed [in only 5 years] structure was a far cry from Solomon’s great work).  Following Mosaic Law, Israel reestablished the infrastructure of the faith community and celebrated the first great feast, Passover.
 
The restoration of the temple (which was not a new temple but a continuation of the old) was important to focus and revitalize the worship of those returning from the diaspora.  "Therefore, my beloved friends, if we wish to celebrate with joy the dedication of the temple, we must not destroy the living temple of God within us by evildoing. I will say it in a way that everybody can understand: we must prepare our souls in the same way as we would like the church to be prepared when we enter it" (St Caesarius of Arles, "Sermons," 229, 3).
 
-------------------------------------------
Responsorial Psalm: Psalm 122:1-2, 3-4ab, 4cd-5
 
R. (1) Let us go rejoicing to the house of the Lord.
 
I rejoiced because they said to me,
“We will go up to the house of the LORD.”
And now we have set foot
within your gates, O Jerusalem.
R. Let us go rejoicing to the house of the Lord.
 
Jerusalem, built as a city
with compact unity.
To it the tribes go up,
the tribes of the LORD.
R. Let us go rejoicing to the house of the Lord.
 
According to the decree for Israel,
to give thanks to the name of the LORD.
In it are set up judgment seats,
seats for the house of David.
R. Let us go rejoicing to the house of the Lord.
-------------------------------------------
Commentary on Ps 122:1-2, 3-4ab, 4cd-5
 
Psalm 122 is a song of thanksgiving centered upon returning to the temple in Jerusalem. (Mosaic Law required such a trip three times in an individual's life.) The song rejoices in the visit to the holy place, the seat of King David. The original singers would have been rejoicing at returning to the one temple. For Christians, the new Jerusalem is the one and only house of God in his heavenly kingdom. There the Lord sits in judgment.
 
-------------------------------------------
Gospel: Luke 8:19-21
 
The mother of Jesus and his brothers came to him
but were unable to join him because of the crowd.
He was told, “Your mother and your brothers are standing outside
and they wish to see you.”
He said to them in reply, “My mother and my brothers
are those who hear the word of God and act on it.”
-------------------------------------------
Commentary on Lk 8:19-21
 
In this passage from the Gospel of St. Luke, Jesus identifies his family as the family of faith as opposed to just his blood relatives.  There are several connotations of the language used that are treated in the parallel story in Matthew 12:46-50 relating to the broader meaning of the language from the Aramaic, and also the apocryphal documentation regarding St. Joseph’s unnamed widow (prior to his betrothal to St. Mary).   St. Luke’s treatment of this topic is softer than that found in St. Mark’s Gospel (Mark 3:31-35), probably because St. Mary had already been introduced as the model of fidelity to the Lord.
 
-------------------------------------------
Reflection:
 
The short Gospel passage provided today presents an interesting problem for those who are Catholic and at the same time are biblical literalists (we differentiate here from those who are by their confession sola scriptura –Bible-only).  A person who reads Sacred Scripture on the surface might find this passage contradictory to the Catholic belief that Jesus had no siblings; that the Blessed Mother bore only one child from her immaculate womb. (CCC 499-500)
 
“499 The deepening of faith in the virginal motherhood led the Church to confess Mary's real and perpetual virginity even in the act of giving birth to the Son of God made man. In fact, Christ's birth ‘did not diminish his mother's virginal integrity but sanctified it.’ And so the liturgy of the Church celebrates Mary as Aeiparthenos, the "Ever-virgin".
 
"500 Against this doctrine the objection is sometimes raised that the Bible mentions brothers and sisters of Jesus.[4] The Church has always understood these passages as not referring to other children of the Virgin Mary. In fact, James and Joseph, "brothers of Jesus", are the sons of another Mary, a disciple of Christ, whom St. Matthew significantly calls "the other Mary".[5] They are close relations of Jesus, according to an Old Testament expression.[6]”
 
But there it is in black and white “Your mother and your brothers are standing outside.”  Scripture scholars who have looked deeply into the Aramaic language spoken at the time, but also into the Semitic usage of the language will tell us that this statement in no way contradicts the idea that Jesus was the only child born of St. Mary.  The term used for brother refers to all male kinsmen which would include cousins (such as St. John the Baptist).  No other scriptural source mentions other children from St. Mary and St. Joseph (although there could be confusion about the first Bishop of Jerusalem over the same linguistic nuance since he is referred to as “James, the brother of the Lord” (Galatians 1:19)).
 
We use this issue to point to a tremendous difficulty that arises when there is no authority over how the Holy Bible is interpreted and the rifts that appear among Christian brethren as a consequence.  Back in the 14th and 15th centuries when the sacred texts became widely available to the masses, well-meaning individuals thought to contradict the Church’s teaching authority, citing scriptural authority.  While the need for reform at that time in Holy Mother Church will not be denied, the schism that is known as the Protestant Reformation is due in large part to this very issue.
 
Today we continue to see various factions break off from mainstream denominations.  In many cases it is because they have no respect for a central authority that has prayerfully reflected on the sacred canon of the Bible and its contents for two millennia.  If one looks closer at the motives, they are generally based on the biased view of a person or group that believes they have a special or unique insight (most commonly attributed to the Holy Spirit).  In the early Church this was known as Doceitism or Gnosticism.
 
This is mentioned not so we can be condescending or critical but rather as a caution.  When we take issue with the dogmatic pronouncements of the Church or when we think to challenge the teaching magisterium we are treading on dangerous ground.  That does not mean we cannot think.  It simply means we must delve deeper into what the Church has taught; understand the incredible richness of what is contained not only in Scripture, but also in what has been debated and written while attempting to understand Scripture for over two thousand years.
 
Today our great thanks is for God’s gift of the Church and the wisdom of which she alone is custodian.  May we give thanks to him alone for the truth that is Jesus.
 
Pax
 
 
[1] The picture is “Padre Pio” photographer and date are Unknown.
[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] Cf. Mark 3:31-35; 6:3; 1 Corinthians 9:5; Galatians 1:19.
[5] Matthew 13:55; 28:1; cf. Matthew 27:56.
[6] Cf. Genesis 13:8; 14:16; 29:15; etc.
 

Monday of the Twenty-fifth Week in Ordinary Time

“Light of the World”
by William Holman Hunt, c.1851-53

 
Readings for Monday of the Twenty-fifth Week in Ordinary Time [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary: [3]
 
Reading 1: Ezra 1:1-6
 
In the first year of Cyrus, king of Persia,
in order to fulfill the word of the Lord spoken by Jeremiah,
the Lord inspired King Cyrus of Persia
to issue this proclamation throughout his kingdom,
both by word of mouth and in writing:
“Thus says Cyrus, king of Persia:
‘All the kingdoms of the earth
the Lord, the God of heaven, has given to me,
and he has also charged me to build him a house in Jerusalem,
which is in Judah.
Therefore, whoever among you belongs to any part of his people,
let him go up, and may his God be with him!
Let everyone who has survived, in whatever place he may have dwelt,
be assisted by the people of that place
with silver, gold, goods, and cattle,
together with free-will offerings
for the house of God in Jerusalem.’”
 
Then the family heads of Judah and Benjamin
and the priests and Levites–
everyone, that is, whom God had inspired to do so–
prepared to go up to build the house of the Lord in Jerusalem.
All their neighbors gave them help in every way,
with silver, gold, goods, and cattle,
and with many precious gifts
besides all their free-will offerings.
-------------------------------------------
Commentary on Ez 1:1-6
 
“The second book of Chronicles closed with an account of the fall of Jerusalem as a consequence of the city's repeated unfaithfulness to God (cf. 2 Chronicles 36:17-21), and with the news of Cyrus' calling, in God's name, for the rebuilding of the temple and the return of the exiles (cf. 2 Chronicles 36:22-23).” [4] The beginning of the Book of Ezra tells the story of the Hebrew return from exile and the instruction to build a temple in Jerusalem.  From the beginning, it is clear that this effort was communal.  Along with Nehemiah, 1 and 2 Chronicles, this book is the first in the Hebrew canon.
 
-------------------------------------------
Responsorial Psalm: Psalm 126:1b-2ab, 2cd-3, 4-5, 6
 
R. (3) The Lord has done marvels for us.
 
When the Lord brought back the captives of Zion,
we were like men dreaming.
Then our mouth was filled with laughter,
and our tongue with rejoicing.
R. The Lord has done marvels for us.
 
Then they said among the nations,
“The Lord has done great things for them.”
The Lord has done great things for us;
 
we are glad indeed.
R. The Lord has done marvels for us.
 
Restore our fortunes, O Lord,
like the torrents in the southern desert.
Those that sow in tears
shall reap rejoicing.
R. The Lord has done marvels for us.
 
Although they go forth weeping,
carrying the seed to be sown,
They shall come back rejoicing,
carrying their sheaves.
R. The Lord has done marvels for us.
-------------------------------------------
Commentary on Ps 126:1b-2ab, 2cd-3, 4-5, 6
 
Psalm 126 is a lament. In this short psalm, the singer rejoices at the return of Israel following the Diaspora, the conquering of Israel and its enslavement. In this hymn, the people remember the greatness of God as he restores their nation and brings them back to their own land ("Although they go forth weeping, carrying the seed to be sown, they shall come back rejoicing, carrying their sheaves"). The sense is one of being overflowing with thanksgiving.
 
-------------------------------------------
Gospel: Luke 8:16-18
 
Jesus said to the crowd:
“No one who lights a lamp conceals it with a vessel
or sets it under a bed;
rather, he places it on a lampstand
so that those who enter may see the light.
For there is nothing hidden that will not become visible,
and nothing secret that will not be known and come to light.
Take care, then, how you hear.
To anyone who has, more will be given,
and from the one who has not,
even what he seems to have will be taken away.”
-------------------------------------------
Commentary on Lk 8:16-18
 
In this saying of Jesus from St. Luke’s Gospel (Note, the “sense line” [5] – “Jesus said to the crowd” is misleading. This dialogue is only with his disciples.), the disciples are enjoined once more to share their understanding of God's kingdom, the Good News they are given, with the world. The metaphor, in this instance, sees the light of their understanding multiplying itself.  The greater the understanding of the light, by the person so enlightened, the more responsibility the one to whom that gift is given has for passing it on. Luke concludes by contrasting the disciples with the unbelievers, or those who do not understand the Gospel, and who will not accept the light. They will become deaf to the message of God.
 
-------------------------------------------
Reflection:
 
The image of light in darkness is one familiar to the practicing Christian.  We pray constantly for the gift of illumination since it is the only way we can understand what we are called to do and be.  It is our actions, the result of the interior illumination, that are shown to the world.  It is our actions that flow from the light.  The Lord speaks of it when he says, “No one who lights a lamp conceals it with a vessel or sets it under a bed.” Luke 8:16.
 
It was through the call of the disciples that the light (of Christ) was spread throughout the civilized world.  Those who lived in darkness and hated the light tried to extinguish the light.  They killed those disciples (except St. John) and on numerous occasions tried to kill all those who had inherited the light from them. 
 
But the light continues. It burns brightly in those who receive it and enlightens others by their words and actions.  It will not be denied an outlet. No matter how hard the one who carries the light tries to hide it, it will become visible.  It is with great joy that we who love and live in the light see it arise in places unexpected, in people we thought were devoid of the light.  It is with greater sorrow that we find darkness where we expected to find light, in those who speak the words but whose actions betray the darkness inside.
 
That is the true nature of the Light of Christ.  It is not in the words alone.  It is only revealed when it is acted upon.  It only illuminates when it is handed on to others.  Then the amazing thing happens.  The light we offer to others comes back to us and we see yet more clearly.  That was what the Lord meant when he said, “To anyone who has, more will be given.” 
 
Each one of us is given the light of Christ in baptism.  The flame of faith is lit from the Easter candle: the new fire, the light of Christ and the gift of the Holy Spirit.  In some that candle is not encouraged to be kept burning.  Through lack of care, it is snuffed out. Who would hold up an unlit candle in the darkness?  It is only the candle lit with the flame of faith that lights the path.  Let us pray today that we pass on that light faithfully and extend the flame where the fire has died.
 
Pax

---

[1] The picture is “Light of the World” by William Holman Hunt, c.1851-53.
[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] The Navarre Bible: Chronicles-Maccabees (Scepter Publishers, Princeton, NJ, © 2003), 213.
[5] Sense lines are added to the lectionary readings by ICEL to add continuity to the Scripture being presented.