Friday of the Thirty-fourth Week in Ordinary Time CII

(Optional Memorial for Saint Catherine of Alexandria, Virgin, Martyr)

Proper Readings for Sr. Catherine of Alexandria

Biographical Information about St. Catherine of Alexandria

”All is Vanity” by C. Allen Gilbert, c. 1900’s

Readings for Friday of the Thirty-fourth Week in Ordinary Time[1][2]

Readings from the Jerusalem Bible

Readings and Commentary:[3]

Reading 1: Revelation 20:1-4, 11—21:2

I, John, saw an angel come down from heaven,

holding in his hand the key to the abyss and a heavy chain.

He seized the dragon, the ancient serpent,

which is the Devil or Satan,

and tied it up for a thousand years and threw it into the abyss,

which he locked over it and sealed,

so that it could no longer lead the nations astray

until the thousand years are completed.

After this, it is to be released for a short time.

Then I saw thrones; those who sat on them were entrusted with judgment.

I also saw the souls of those who had been beheaded

for their witness to Jesus and for the word of God,

and who had not worshiped the beast or its image

nor had accepted its mark on their foreheads or hands.

They came to life and they reigned with Christ for a thousand years.

Next I saw a large white throne and the one who was sitting on it.

The earth and the sky fled from his presence

and there was no place for them.

I saw the dead, the great and the lowly, standing before the throne,

and scrolls were opened.

Then another scroll was opened, the book of life.

The dead were judged according to their deeds,

by what was written in the scrolls.

The sea gave up its dead;

then Death and Hades gave up their dead.

All the dead were judged according to their deeds.

Then Death and Hades were thrown into the pool of fire.

(This pool of fire is the second death.)

Anyone whose name was not found written in the book of life

was thrown into the pool of fire.

Then I saw a new heaven and a new earth.

The former heaven and the former earth had passed away,

and the sea was no more.

I also saw the holy city, a new Jerusalem,

coming down out of heaven from God,

prepared as a bride adorned for her husband.

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Commentary on Rv 20:1-4, 11—21:2

In this selection from John’s Book of Revelation we are given the vision of Christ defeating sin and death (“holding in his hand the key to the abyss and a heavy chain. He seized the dragon, the ancient serpent, which is the Devil or Satan, and tied it up for a thousand years and threw it into the abyss”). The thousand years specified is not to be taken literally. Like other numerical references in apocalyptic literature different numbers have different significance (i.e. 7 the perfect number or fullness, 6 the least perfect number, hence 666 the mark of the beast, and 40 the number of years for a generation), this one simply represents a long period of time between Christ’s first victory and his second coming, the Parousia.

We also are given the image of the final judgment, when the dead rise from their graves (I saw the dead, the great and the lowly, standing before the throne) with a list of all they had done, the scrolls. They were judged according to their actions and then either passed to the New Jerusalem or cast into the pool of fire.

"The author then turns his attention to the resurrection, when all men will be judged according to their works.  He describes this by using the metaphor of two books.  One of these records the actions of men (as in Daniel 7:10 and other passages of the Old Testament, cf., e.g., Isaiah 65:6; Jeremiah 22:30).  The second book contains the names of those predestined to eternal life (an idea inspired by Daniel 12:1; cf. also, e.g., Exodus 32:32).  This is a way of showing that man cannot attain salvation by his own efforts alone: it is God who saves him: however, he needs to act in such a way that he responds to the destiny God has marked out for him."[4]

Finally comes the new age, and God ruling over it for eternity symbolized by the wedding.

CCC: Rv 20:12 677; Rv 21:1-22:5 117; Rv 21:1-2 756; Rv 21:1 1043; Rv 21:2-4 677; Rv 21:2 757, 1045, 2016

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Responsorial Psalm: Psalm 84:3, 4, 5-6a and 8a

R. (Rv. 21:3b) Here God lives among his people.

My soul yearns and pines

for the courts of the LORD.

My heart and my flesh

cry out for the living God.

R. Here God lives among his people.

Even the sparrow finds a home,

and the swallow a nest

in which she puts her young–

Your altars, O LORD of hosts,

my king and my God!

R. Here God lives among his people.

Blessed they who dwell in your house!

continually they praise you.

Blessed the men whose strength you are!

They go from strength to strength.

R. Here God lives among his people.

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Commentary on Ps 84:3, 4, 5-6a and 8a

Psalm 84 is a hymn of praise for those who depend on God (Blessed they who dwell in your house). The house of the Lord invites all who are faithful, from the largest to the smallest.  Those who find a home in God's temple are blessed; they find strength flowing from the Lord, sustaining them.

CCC: Ps 84:3 1770

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Gospel: Luke 21:29-33

Jesus told his disciples a parable.

“Consider the fig tree and all the other trees.

When their buds burst open,

you see for yourselves and know that summer is now near;

in the same way, when you see these things happening,

know that the Kingdom of God is near.

Amen, I say to you, this generation will not pass away

until all these things have taken place.

Heaven and earth will pass away,

but my words will not pass away.”

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Commentary on Lk 21:29-33

As part of his discourse on the destruction of Jerusalem, St. Luke’s Gospel gives us the Parable of the Fig Tree (see also Mark 13:28-32 and Matthew 24:32-35). In Palestine, nothing looks as dead in the winter as a fig tree. However, in spring they bloom to new life (see also Joel 2:22). This imagery is seen at two levels. First, the Lord himself must undergo his passion before taking his place at the right hand of the Father. Second, more prophetically, the Christian community must also undergo trials before coming to its own spring-time of rebirth, alluding to the persecutions to come.

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Reflection:

The line we walk in tightening circles is drawing back upon itself as we mark this second to the last day in the liturgical year.  This Sunday marks the beginning of the Advent season and we must prepare to shift gears, as they say.  Today we continue our thoughts about the end of all things, and hope desperately that our names are inscribed in the book of life. We have faith that we will eventually find the eternal home promised by our Lord.

Jesus’ parable in the Gospel reminds us that the end will come sooner than we think, and that we dare not procrastinate.  The New Jerusalem is waiting for us and the longer we delay in our own preparations the longer the journey will be to get to that final destination.

The analogy of approaching the mirror has been used before, but it is apt at this time as we come to the end of another year.  Looking in a mirror from a great distance, we see ourselves, our spiritual selves, looking very presentable.  Especially if we are standing next to our brothers and sisters, we may even look positively sparkling.  As we draw closer to the mirror, representing our spiritual introspection over the past year, we begin to see things that we had not noticed before.  We see little flaws that were not apparent from the previous distance, but become glaringly apparent as we stand closer.

Each cycle of spiritual effort brings us closer to that mirror, and each year we find elements of our faith lives that need to be repaired, replaced, or completely overhauled.  Just as the fastidious dresser looks at each seam, at each article of clothing, its color, its fit, the way it lays, so we look at each element of our spiritual lives.  What seemed fine just a short year ago may not do at all with our new heightened sense of spiritual awareness.

For now, we take our steps toward a New Jerusalem where there is no more suffering or pain, where all our spiritual blessings will be heaped upon us, and we will know what it is like to be in the presence of pure love; for that is what God is. We have just one more day beyond this one to contemplate that wondrous journey before we will look once more at the mirror to see if we have prepared ourselves for the advent of the king, who is Christ.

Pax

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[1] S.S. Commemoratio

[2] The picture used today is ”All is Vanity” by C. Allen Gilbert, c. 1900’s

[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 re-publication is not authorized by USCCB and is for private use only.

[4] The Navarre Bible: “Revelation and Hebrews and Catholic Letters”, Scepter Publishers, Princeton, NJ, © 2003, pp. 116

Wednesday of the Thirty-fourth Week in Ordinary Time C II

 (Optional Memorial for Saint Clement I, Pope and Martyr)

Proper readings for the Memorial of St. Clement I

Biographical Information about St. Clement I

OR

(Optional Memorial for Saint Columban, Abbot)

Proper readings for the Memorial of St. Columban

Biographical Information about St. Columban

OR

(Optional Memorial for Blessed Miguel Agustin Pro, Priest and Martyr) [In the United States]

Proper readings for the Memorial of Bl Miguel Agustin Pro

Biographical information about Blessed Miguel Agustin Pro

Biographical Information about Blessed Miguel Agustin Pro

“The Seven Angles and Seven Plagues”
by Stephanus Garsia Placidus, 11h century

Readings for Wednesday of the Thirty-fourth Week in Ordinary Time[1]

Readings from the Jerusalem Bible[2]

Readings and Commentary:[3]

Reading 1: Revelation 15:1-4

I, John, saw in heaven another sign, great and awe-inspiring:

seven angels with the seven last plagues,

for through them God’s fury is accomplished.

Then I saw something like a sea of glass mingled with fire.

On the sea of glass were standing those

who had won the victory over the beast

and its image and the number that signified its name.

They were holding God’s harps,

and they sang the song of Moses, the servant of God,

and the song of the Lamb:

“Great and wonderful are your works,

Lord God almighty.

Just and true are your ways,

O king of the nations.

Who will not fear you, Lord,

or glorify your name?

For you alone are holy.

All the nations will come

and worship before you,

for your righteous acts have been revealed.”

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Commentary on Rv 15:1-4

This part of St. John’s eschatological vision describes the victory of the martyrs (“who had won the victory over the beast and its image and the number that signified its name”). They are singing the same Canticle of Moses we hear in Exodus 15:1-18, as the Hebrew people escape the bondage of Egypt. St. Paul’s vision of the body of Christ applying God’s offer of adoption (and hence salvation) to both Jews and Gentiles is also supported by St. John as he conjoins Moses’ and Jesus’ messages: “…the song of Moses, the servant of God, and the song of the Lamb.”

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Responsorial Psalm: Psallm 98:1, 2-3ab, 7-8, 9

R. (Rev. 15: 3b) Great and wonderful are all your works, Lord, mighty God!

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. Great and wonderful are all your works, Lord, mighty God!

The LORD has made his salvation known:

in the sight of the nations he has revealed his justice.

He has remembered his kindness and his faithfulness

toward the house of Israel.

R. Great and wonderful are all your works, Lord, mighty God!

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. Great and wonderful are all your works, Lord, mighty God!

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. Great and wonderful are all your works, Lord, mighty God!

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Commentary on Ps 98:1, 2-3ab, 7-8, 9

The psalm selection supports the vision of St. John's Revelation (Revelation 15:1-4ff). Here we have a song of victory, sung in praise of God’s salvation. The imagery could have been borrowed by St. John: “Let the sea and what fills it resound, the world and those who dwell in it.”

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Gospel: Luke 21:12-19

Jesus said to the crowd:

“They will seize and persecute you,

they will hand you over to the synagogues and to prisons,

and they will have you led before kings and governors

because of my name.

It will lead to your giving testimony.

Remember, you are not to prepare your defense beforehand,

for I myself shall give you a wisdom in speaking

that all your adversaries will be powerless to resist or refute.

You will even be handed over by parents, 
brothers, relatives, and friends,

and they will put some of you to death.

You will be hated by all because of my name,

but not a hair on your head will be destroyed.

By your perseverance you will secure your lives.”

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Commentary on Lk 21:12-19

The apocalyptic discourse from St. Luke’s Gospel continues as Jesus, who has just predicted the destruction of Jerusalem, now tells the crowd that this does not mean the end time has come. He predicts the great persecutions that will take place. The subject of how the Gospel message will divide families is once more brought up.  The Lord informs those present that persecution will take place within families as well as in society at large.

The Gospel being proclaimed by the Lord's followers will result in persecution from every side for the early Christian community. Jesus foresees this time of intense persecution and asks for a steadfast response. By not preparing a defense, he is asking that those persecuted not recant the faith and promises them the reward of the martyrs. The passage concludes with a restatement of the promise of salvation for those who remain faithful: “By your perseverance you will secure your lives.”

CCC: Lk 21:12 675

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Reflection:

As we move closer to the end of our Liturgical year, we are once again reminded of both the challenge we chose to accept by being followers of Christ, and the ultimate reward of faithfulness. St. John’s Revelation shows us what Luke’s Gospel means when Jesus says: “not a hair on your head will be destroyed.” He is not referring to our physical body, but our spiritual body. Only by denying the Lord can we be destroyed in a spiritual sense.

The Gospel predicts that: “You will even be handed over by parents, brothers, relatives, and friends.” The clear implication is that the Gospel message is so divisive that even family bonds can be shattered by it.  Overt persecutions are increasing, even in the western world. (Many believe we are at a tipping point in the US. See Some Thoughts on Religious Persecution.) Elsewhere in the world they are more blatant, especially in China, where Christianity is suppressed, persecution takes a still more forceful form. In other parts of the world, specifically the Middle East, where radical Islam now flourishes, conversion to Christianity earns the death sentence and resistance to ISIS receives the same penalty. We should not forget to give thanks for our freedom of worship, although it is under attack even in our great country.

We observe the rise in domestic persecution with the numerous lawsuits regarding religious displays that spring up at this time of year.  There is now even a flourishing organization, based in Wisconsin, whose sole purpose is to attack religious freedom.  Couple the attacks on the symbols of the Lord’s nativity with intensified secular attacks on core Christian values, the sanctity of life and the sanctity of marriage, as most vividly evidenced by our own government’s HHS Mandate and the Supreme Court ruling in Obergefell v. Hodges, we see most clearly the divisive nature of the Gospel about which Christ spoke. 

There are many groups active in our society that wish to interpret the Bill of Rights’ guarantees of religious freedom as meaning only our freedom to attend church, not to live our lives in society according to the precepts of our faith.  They interpret separation of church and state to mean that all references to the faith of our founders must be eliminated from public view, contrary to its original intent, which was to preclude a state-supported religion as in England.

As families get together during this holiday season, we see how the long-held views of some family members clash with those who have been seduced by secular values.  It seems there is always more family tension at this time of year as a result of these differences; this year even more so due to the contentious presidential election.   It also seems that when families get together our normal “even-tempered” defense of the faith becomes much more vociferous, the attacks more personal.  It is especially at this time of year when we must recall Jesus’ own temperament, one of love, grace, and humility.  We must contain our zeal and allow our love to take charge (we should add, without coming across as patronizing). 

Our response to these situations and to this message must be one that is consistent with Christ’s message: “Love one another.” It is the only way we can respond, and the only way that leads to the “Peace of Christ.” Any other response opens the gates of hatred that comes from the one whose number is defeated in the last battle.

Pax

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[1] The picture today is “The Seven Angles and Seven Plagues” by Stephanus Garsia Placidus, 11h century

[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 re-publication is not authorized by USCCB and is for private use only.

Saturday of the Thirty-third Week in Ordinary Time C II

On Saturdays in Ordinary Time when there is no obligatory memorial, an optional memorial of the Blessed Virgin Mary is allowed.[1] Mass texts may be taken from the Common of the Blessed Virgin Mary, from a Votive Mass, or from the special collection of Masses for the Blessed Virgin Mary. (USCCB recommends: #34. The Blessed Virgin Mary, Cause of Our Joy)

“Resurrection of Christ”
by Francesco Bassano, 1584-88

Readings for Saturday of the Thirty-third Week in Ordinary Time[2]

Readings from the Jerusalem Bible[3]

Readings and Commentary:[4]

Reading 1: Revelation 11:4-12

I, John, heard a voice from heaven speak to me:

Here are my two witnesses:

These are the two olive trees and the two lampstands

that stand before the Lord of the earth.

If anyone wants to harm them, fire comes out of their mouths

and devours their enemies.

In this way, anyone wanting to harm them is sure to be slain.

They have the power to close up the sky

so that no rain can fall during the time of their prophesying.

They also have power to turn water into blood

and to afflict the earth with any plague as often as they wish.

When they have finished their testimony,

the beast that comes up from the abyss

will wage war against them and conquer them and kill them.

Their corpses will lie in the main street of the great city,

which has the symbolic names “Sodom” and “Egypt,”

where indeed their Lord was crucified.

Those from every people, tribe, tongue, and nation

will gaze on their corpses for three and a half days,

and they will not allow their corpses to be buried.

The inhabitants of the earth will gloat over them

and be glad and exchange gifts

because these two prophets tormented the inhabitants of the earth.

But after the three and a half days,

a breath of life from God entered them.

When they stood on their feet, great fear fell on those who saw them.

Then they heard a loud voice from heaven say to them, “Come up here.”

So they went up to heaven in a cloud as their enemies looked on.

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Commentary on Rv 11:4-12

We continue St. John’s Revelation with more visions full of symbolic references. Note, he begins talking about two witnesses (who later in the same section are referred to as “prophets”). He borrows his imagery this time from Zechariah 4:8-14. The powers they have are taken from Moses' confrontation with Egypt (drought and water turned to blood).

Again using the Old Testament imagery, he now confronts his modern nemesis, Nero, referring to him as the “beast that comes up from the abyss.” The great city of evil is referred to as "'Sodom' and 'Egypt'." This reference is used throughout the Book of Revelation to symbolize Babylon-Rome. Even the three and a half day period has symbolism for those interested in Hebrew numerology (see the note on Revelation 11:2).

The general sense of this reading is one of the good (followers of Christ) being persecuted by the Romans because of their testimony (“fire comes out of their mouths”). But, because of their faith, they will be resurrected (“…a loud voice from heaven say to them, ‘Come up here.’”).

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Responsorial Psalm: Psalm 144:1b, 2, 9-10

R. (1b) Blessed be the Lord, my Rock!

Blessed be the LORD, my rock,

who trains my hands for battle, my fingers for war. 

R. Blessed be the Lord, my Rock!

My mercy and my fortress,

my stronghold, my deliverer,

My shield, in whom I trust,

who subdues my people under me.

R. Blessed be the Lord, my Rock!

O God, I will sing a new song to you;

with a ten‑stringed lyre I will chant your praise,

You who give victory to kings,

and deliver David, your servant from the evil sword.

R. Blessed be the Lord, my Rock!

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Commentary on Ps 144:1b, 2, 9-10

Psalm 144, taken in its entirety, is difficult to classify as it opens with a lament. However, seen in the strophes given in this passage, it concludes in thanksgiving (v. 9-10).  In these strophes, we find that David’s faith provides the courage needed to be victorious in battle. The Lord’s support is celebrated with song, as God provides the victory over his foes. It also carries with it the martial theme of heavenly conflict, seen in St. Paul’s letter to the Ephesians 6:10ff, and in Jesus' vision of the impending passion in Jerusalem from St. Luke’s Gospel (Luke 13:31ff).

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Gospel: Luke 20:27-40

Some Sadducees, those who deny that there is a resurrection,

came forward and put this question to Jesus, saying,

“Teacher, Moses wrote for us,

If someone’s brother dies leaving a wife but no child,

his brother must take the wife

and raise up descendants for his brother.

Now there were seven brothers;

the first married a woman but died childless.

Then the second and the third married her,

and likewise all the seven died childless.

Finally the woman also died.

Now at the resurrection whose wife will that woman be?

For all seven had been married to her.”

Jesus said to them,

“The children of this age marry and remarry;

but those who are deemed worthy to attain to the coming age

and to the resurrection of the dead

neither marry nor are given in marriage.

They can no longer die,

for they are like angels;

and they are the children of God

because they are the ones who will rise.

That the dead will rise

even Moses made known in the passage about the bush,

when he called ‘Lord’

the God of Abraham, the God of Isaac, and the God of Jacob;

and he is not God of the dead, but of the living,

for to him all are alive.”

Some of the scribes said in reply,

“Teacher, you have answered well.”

And they no longer dared to ask him anything. 

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Commentary on Lk 20:27-40

The Sadducees' question, based on the law of levirate marriage recorded in Deuteronomy 25:5 ff, ridicules the idea of the resurrection. Jesus corrects their grave misunderstanding of the resurrection. He then argues on behalf of the resurrection of the dead on the basis of the written law that the Sadducees accept. He uses Exodus 3:2, 6 as an example of the Heavenly Father being God of the living who have passed from this life to the next.

This passage also relates the idea that the risen body is glorified. He states that the body is brought to a glorified state, free of the burdens of age or deformity (“…for they are like angels”). No longer is there earthly need for marriage, that purpose being the continuation of the species. It is not necessary because there is no death in the Heavenly Kingdom.

CCC: Lk 20:36 330; Lk 20:39 575

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Reflection:

Today we are presented with some serious theological realities.  We are reminded in St. Luke’s Gospel that we believe in “the resurrection of the Body, and the life of the world to come.”  We also see the conflict we will encounter, exemplified in St. John’s revelation as he speaks about those who testify to the truth of Christ’s Gospel being persecuted by Rome (“…the beast that comes up from the abyss”).  Jesus experiences a foretaste of that conflict in his confrontation by the Sadducees in the passage today.

There is a fundamental truth that floats like a vision just out of plain sight within these passages.  We thank God today that, as part of a faith tradition that spans two thousand years, we do not have to “re-invent the wheel,” as they say.  Our predecessors in the faith have taken that difficult truth and have made it crystal clear for us.  We refer, of course, to the mystery of the resurrection and the eternal life that is promised for all those who die in the friendship of God.

Christ came to reveal God’s truth to us in his very presence on earth as true man.  The love the Father has for us is implicit in the act of incarnation.  Jesus came, his spirit clothed in human flesh, like us!  He revealed through his own death that God’s plan to unify all creation under Christ included the new resurrection. We, who follow Christ on earth, will follow him also into the eternal kingdom (Romans 6:3).  We might beg the question: Why was this necessary?  Why do we die at all, since Christ came to wipe away the death that comes from sin?  Was this God’s plan?

I know I have quoted this passage recently but it was something of a revelation (pun intended). Pope Emeritus Benedict during his papacy published a great work on Christian Hope, Spi Salvi.  Within its pages he quoted another of our predecessors in the faith, St. Ambrose, speaking at the funeral of his brother.  The words he used bring us hope indeed as he sees a piece of the mystery for us: 

“Death was not part of nature; it became part of nature. God did not decree death from the beginning; he prescribed it as a remedy. Human life, because of sin ... began to experience the burden of wretchedness in unremitting labor and unbearable sorrow. There had to be a limit to its evils; death had to restore what life had forfeited. Without the assistance of grace, immortality is more of a burden than a blessing.”[5]

And once we have released the last remnants of earthly sin and achieved this state, we are, as Christ tells us, “like angels” free of all earthly burdens, free to join the choirs of angels and saints who live eternally free from all the pain and anguish sin had once imposed upon us.

Today as we wrestle with our final destination, we once again pray for all those who have gone before us in God’s friendship.  We pray that their journey will be swift and that we may one day join them in the promise of the resurrection, God’s gift of love, given by love, for love’s sake.

Pax

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[1] General Norms for the Liturgical Year and the Calendar Miscellaneous Notes no. 5

[2] The picture is “Resurrection of Christ” by Francesco Bassano, 1584-88

[3] S.S. Commemoratio

[4] 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 re-publication is not authorized by USCCB and is for private use only.

[5] De excessu fratris sui Satyri, II, 47: CSEL 73, 274