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

(Optional Memorial for the Dedication of the Basilicas of Saints Peter and Paul)

Proper for the Memorial of the Dedication of the Basilicas of Saints Peter and Paul.

Additional information about the Dedication of the Basilicas of Saints Peter and Paul. 

or 

(Optional Memorial of Saint Rose Philippine Duchesne, Virgin)

Proper readings for the Memorial of St. Rose Philippine Duchesne

Biographical information about St. Rose Philippine Duchesne.

“Christ Cleansing the Temple” by Luca Giordano c. 1670

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

Readings from the Jerusalem Bible

Readings and Commentary:[3]

Reading 1: Revelation 10:8-11

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

Then the voice spoke to me and said:

“Go, take the scroll that lies open in the hand of the angel

who is standing on the sea and on the land.”

So I went up to the angel and told him to give me the small scroll.

He said to me, “Take and swallow it.

It will turn your stomach sour,

but in your mouth it will taste as sweet as honey.”

I took the small scroll from the angel’s hand and swallowed it.

In my mouth it was like sweet honey,

but when I had eaten it, my stomach turned sour.

Then someone said to me, “You must prophesy again

about many peoples, nations, tongues, and kings.”

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Commentary on Rv 10:8-11

The small scroll in this passage, according to scripture scholars, predicts the final victory of God’s heavenly host in the battle to come between good and evil. That is the reason it tastes like honey. There will be many who suffer and die in this struggle which is why it sours in the belly (e.g. victory tastes sweet but the cost is difficult to bear). This same symbolism is used in Ezekiel 3:1 as the prophet takes the word of salvation to the people but many reject that word.

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Responsorial Psalm: Psalm 119:14, 24, 72, 103, 111, 131

R. (103a) How sweet to my taste is your promise!

In the way of your decrees I rejoice,

as much as in all riches.

R. How sweet to my taste is your promise!

Yes, your decrees are my delight;

they are my counselors.

R. How sweet to my taste is your promise!

The law of your mouth is to me more precious

than thousands of gold and silver pieces.

R. How sweet to my taste is your promise!

How sweet to my palate are your promises,

sweeter than honey to my mouth!

R. How sweet to my taste is your promise!

Your decrees are my inheritance forever;

the joy of my heart they are.

R. How sweet to my taste is your promise!

I gasp with open mouth

in my yearning for your commands.

R. How sweet to my taste is your promise!

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Commentary on Ps 119:14, 24, 72, 103, 111, 131

Psalm 119 is a song of praise directed at the Law of Moses. In this longest of Psalms dedicated to the love of the Law, the psalmist provides the image of “tasting” the Law of God. We note especially the sweetness experienced by Ezekiel (Ezekiel 3:3); the word of the Lord is sweet to those who receive it and understand.

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Gospel: Luke 19:45-48

Jesus entered the temple area and proceeded to drive out

those who were selling things, saying to them,

“It is written, My house shall be a house of prayer,

but you have made it a den of thieves.”

And every day he was teaching in the temple area.

The chief priests, the scribes, and the leaders of the people, meanwhile,

were seeking to put him to death,

but they could find no way to accomplish their purpose

because all the people were hanging on his words.

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Commentary on Lk 19:45-48

Following the lament for Jerusalem, the Lord proceeds directly to the Temple in Jerusalem and there displays his power and zeal for “His Father’s House.” He drives out the vendors who had set up business in the outer precincts so that he would have a purified place to continue his teaching mission.

This episode, also captured in Mark 11:11, 15-19, Matthew 21:10-17, and John 2:13-22 with different emphasis for each, is best understood, according to scholars, in conjunction with the words of the Prophet Malachi (Malachi 3:1-3).  “And suddenly there will come to the temple the LORD whom you seek.” Jesus quotes Isaiah 56:7 synthesizing it with Jeremiah 7:11 as in St. Luke’s Gospel. This is done to create an environment of holiness in which his mission of prayer and teaching may continue.

CCC: Lk 9:45 554

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Reflection:

We are reminded of the story of the Princess Bride today.  For those not familiar with the story; the princess falls in love with a farm boy who disappears for five years and is presumed dead.  The princess is about to be forced to marry a local prince, who has evil intentions. Her “true love” shows up, now a pirate captain, and through improbable feats and with the help of some equally improbable friends, defeats the evil prince and the two live happily ever after.  The story has a fairly standard sequence of events. The hero or heroine endear themselves to the reader. They are placed in peril, and, in the end, are victorious.  Stories like these are fun to read because good defeats evil and there is a happy ending.

While the story of Jesus has a similar feel and flow, the story is much more complex and we become a part of it.  In other words, unlike a nice fiction story we can put down when the plot gets too intense, we find ourselves living our part of the story, and the plot has consequences for us.

We see the symbolism of this in St. John’s Revelation.  The scroll, symbol of truth, prophecy, and knowledge, is given to St. John to be consumed, the sign of understanding and complete acceptance (think also about the Eucharist for us in this context).  It tastes sweet in the mouth because the words of love and forgiveness are sweet to the soul.  The eternal life promised is the happy ending, and we rejoice in that knowledge; how sweet it tastes.

But it sours in the belly.  The path to salvation in this life is not simple.  For many, that journey seems to be one test of faith after another.  It has always been so, even for Jesus’ own Blessed Mother Mary, who from her earliest years was dedicated to God’s service. 

For us too, along with our brothers and sisters in the Lord, the news of salvation is sweet on our lips.  But the difficulty of walking that path in faith often causes us to feel that sourness, as the reality of the consequences is driven home.  Today we pray that we may rejoice in the sweetness that is the knowledge of our eventual salvation, and our faith will overcome the sourness of sin and evil that we must pass through to achieve that final destination.

Pax

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[1] S.S. Commemoratio

[2] The picture is “Christ Cleansing the Temple” by Luca Giordano c. 1670

[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 Twenty-ninth Week in Ordinary Time C II

(Optional Memorial for Saint John Paul II, Pope)

Proper readings for the Memorial of St. John Paul II

Biographical information about St. John Paul II

(Optional Memorial of the Blessed Virgin Mary) 

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. Suggested for this date: #39B. Holy Mary, Queen and Mother of Mercy.

“The Redeemer” by Master of the Osservanza, c. 1450

Readings for Saturday of the Twenty-ninth Week in Ordinary Time[2][3]

Readings from the Jerusalem Bible

Readings and Commentary:[4]

Reading 1: Ephesians 4:7-16

But grace was given to each of us

according to the measure of Christ’s gift.

Therefore, it says:

He ascended on high and took prisoners captive;

he gave gifts to men.

What does “he ascended” mean except that he also descended

into the lower regions of the earth?

The one who descended is also the one who ascended

far above all the heavens,

that he might fill all things.

And he gave some as apostles, others as prophets,

others as evangelists, others as pastors and teachers,

to equip the holy ones for the work of ministry,

for building up the Body of Christ,

until we all attain to the unity of faith

and knowledge of the Son of God, to mature manhood

to the extent of the full stature of Christ,

so that we may no longer be infants,

tossed by waves and swept along by every wind of teaching

arising from human trickery,

from their cunning in the interests of deceitful scheming.

Rather, living the truth in love,

we should grow in every way into him who is the head, Christ,

from whom the whole Body,

joined and held together by every supporting ligament,

with the proper functioning of each part,

brings about the Body’s growth and builds itself up in love.

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Commentary on Eph 4:7-16

St. Paul continues his plea for unity in this passage. He defines unity as more than just sharing a belief in Christ through his analogy and example. Unity is exemplified by the gifts (and grace) given by Christ. The apostle uses a quote from an older form of Psalm 68:18-19.  (The psalm itself depicts Yahweh leading Israel to salvation, while St. Paul sees in this image Jesus’ entry to the New Jerusalem.) The Apostle uses this quote to describe how Jesus (metaphorically capturing the spirits of the faithful) brought gifts to each person. The reference, “…he also descended,” likely refers to Christ’s incarnation rather than to his descent following his crucifixion.

St. Paul continues his discourse, enumerating the leadership gifts given to “building up the Body of Christ,” bringing the fledgling Church to maturity. In maturity, the apostle tells the Ephesians, they will resist those who teach falsely and become more unified in the love they share.

CCC: Eph 4:7 913; Eph 4:8-10 661; Eph 4:9-10 611, 2795; Eph 4:9 633, 635; Eph 4:10 668; Eph 4:11-16 794; Eph 4:11-13 669; Eph 4:11 1575; Eph 4:13 674, 695, 2045; Eph 4:16 798

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Responsorial Psalm: Psalm 122:1-2, 3-4ab, 4cd-5

R. (1) Let us go rejoicing to the house of the Lord.

I rejoiced when they said to me,

"Let us go to the house of the LORD."

And now our feet are standing

within your gates, Jerusalem.

R. Let us go rejoicing to the house of the Lord.

Jerusalem, built as a city,

walled round about.

Here the tribes have come,

the tribes of the LORD,

R. Let us go rejoicing to the house of the Lord.

As it was decreed for Israel,

to give thanks to the name of the LORD.

Here are the thrones of justice,

the thrones of the house of David.

R. Let us go rejoicing to the house of the Lord.

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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.

(#478) In these strophes the image of “going up to Jerusalem” echoes the Lord’s return in St. Paul’s quote of Psalm 68:18-19 in Ephesians 4:8.

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Gospel: Luke 13:1-9

At that time some people who were present there

told Jesus about the Galileans

whose blood Pilate had mingled with the blood of their sacrifices.

He said to them in reply,

“Do you think that because these Galileans suffered in this way

they were greater sinners than all other Galileans?

By no means!

But I tell you, if you do not repent,

you will all perish as they did!

Or those eighteen people who were killed

when the tower at Siloam fell on them–

do you think they were more guilty

than everyone else who lived in Jerusalem?

By no means!

But I tell you, if you do not repent,

you will all perish as they did!”

And he told them this parable:

“There once was a person who had a fig tree planted in his orchard,

and when he came in search of fruit on it but found none,

he said to the gardener,

‘For three years now I have come in search of fruit on this fig tree

but have found none.

So cut it down.

Why should it exhaust the soil?’

He said to him in reply,

‘Sir, leave it for this year also,

and I shall cultivate the ground around it and fertilize it;

it may bear fruit in the future.

If not you can cut it down.’”

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Commentary on Lk 13:1-9

In the story from St. Luke, there is once more a reminder that urgency is required in seeking repentance. The story begins with an explanation by the Lord that victims of Roman punishment ("...whose blood Pilate had mingled with the blood of their sacrifices"), and victims of an accident ("...those eighteen people who were killed when the tower at Siloam fell on them"), were not singled out by God for punishment. These statements are followed by the parable of the barren fig tree as a way of saying that God, at some point, will become impatient, and will call sinners to account for their actions.

The incidents recorded at the beginning of this reading (likely the accidental death of those on whom the tower fell) are found only in St. Luke’s Gospel. Based upon historical works of the time, the actions of Pilate were in keeping with his character. Jesus uses the event to call his audience to repentance.

“Following on the call to repentance, the parable of the barren fig tree presents a story about the continuing patience of God with those who have not yet given evidence of their repentance (see Luke 3:8). The parable may also be alluding to the delay of the end time, when punishment will be meted out, and the importance of preparing for the end of the age because the delay will not be permanent”[5]

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Reflection:

Scripture today, especially from the Gospel, points to one very important lesson for the faithful.  The Lord is being told about two situations in which unexpected death had occurred by a member of one of the crowds that frequently gather.  First, Pilate (yes, that Pilate) had apparently slaughtered a group of people, probably at the temple since the Gospel relates that: “…whose blood Pilate had mingled with the blood of their sacrifices.”

The Gospel goes on to talk about eighteen people who were killed in Jerusalem when one of the towers that guarded the aqueduct that fed the pool of Salome collapsed on them.  Scholars believe this may have been an act of zealot sabotage.

In both these cases, the Lord does not condemn the person, in the case of Pilate, or persons in the second instance.  Rather, he points to the need for repentance, implying what he later said plainly: we do not know the hour or day when we will be called home to the Father.

In the second part of the Gospel, Jesus gives us the parable of the fig tree.  He tells the story of a land owner who was waiting for one of his trees to bear fruit and, after three years, when it did not, the owner told his gardener to cut it down.  Since all it was doing was depleting the soil of his garden it was of no value.  The gardener asked for patience and offered to:” …cultivate the ground around it and fertilize It,” if the landowner would be patient a while longer.

This story is very good news for us.  It tells us that the Lord, while he expects us to bear fruit through our prayers, words, and actions, is willing to be patient.  The urgency of that call to repentance is amplified by the parable.  Jesus comes as the gardener to nourish us and intercede for us so that we might bear fruit, but we must turn away from sin to do so.

The story also tells us we have free will.  We can choose salvation through repentance.  Even though we may have fallen far from Christ, the great gardener continues to toil at the soil, that we may bear fruit.

As we continue our journey of faith looking for ways to more effectively answer God’s call to us (a burning bush would be nice), we recognize that we must repent.  We must repent not just in our heart and prayers, but those thoughts and prayers must be expressed in actions, what we do, and how we treat others.  We need to be constantly striving to live the example Jesus gave us, because we do not know the day or the hour.

Pax

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

[2] S.S. Commemoratio

[3] The picture used today is “The Redeemer” by Master of the Osservanza, c. 1450

[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] See NAB footnote on Luke 13:6-9

Tuesday of the Twenty-eighth Week in Ordinary Time C II

(Optional Memorial for Saint John XXIII, Pope)

Proper readings for the Memorial of St. John XXIII
 
Biographical information about St. John XXIII

“Jesus Rebukes the Pharisees” by James Tissot, 1886-96

Readings for Tuesday of the Twenty-eighth Week in Ordinary Time[1][2]

Readings from the Jerusalem Bible

Readings and Commentary[3]:

Reading 1: Galatians 5:1-6

Brothers and sisters:

For freedom Christ set us free;

so stand firm and do not submit again to the yoke of slavery.

It is I, Paul, who am telling you

that if you have yourselves circumcised,

Christ will be of no benefit to you.

Once again I declare to every man who has himself circumcised

that he is bound to observe the entire law.

You are separated from Christ,

you who are trying to be justified by law;

you have fallen from grace.

For through the Spirit, by faith, we await the hope of righteousness.

For in Christ Jesus,

neither circumcision nor uncircumcision counts for anything,

but only faith working through love.

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Commentary on Gal 5:1-6

St. Paul begins addressing the concept of Christian freedom with a statement saying Christians do not need to accept the yoke (slavery) of the law, specifically circumcision. His vehemence stems from his thorough understanding of Mosaic Law. He knows that circumcision, to the Jew, is akin to baptism for the Christian, and once a person has accepted circumcision, they have taken upon themselves the burden of the law ("…bound to observe the entire law.” See also James 2:10).

His visceral statement, “You are separated from Christ,” provides us with a view of the emotion with which this argument is made. By accepting the sign of the Jew (circumcision), the Christian has elected a different path than the one of faith. They seek to earn Christ’s salvation through works of the law, rather than the freedom brought in Christ who removes the burden of the law from them.

CCC: Gal 5 1454; Gal 5:1 1741, 1748; Gal 5:3 578; Gal 5:6 162, 1814

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Responsorial Psalm: Psalm 119:41, 43, 44, 45, 47, 48

R. (41a) Let your mercy come to me, O Lord.

Let your love come to me, LORD,

salvation in accord with your promise.

R. Let your mercy come to me, O Lord.

Do not take the word of truth from my mouth,

for in your edicts is my hope.

R. Let your mercy come to me, O Lord.

I will keep your teachings always,

for all time and forever.

R. Let your mercy come to me, O Lord.

I will walk freely in an open space

because I cherish your precepts.

R. Let your mercy come to me, O Lord.

I delight in your commands,

which I dearly love.

R. Let your mercy come to me, O Lord.

I lift up my hands to your commands;

I study your laws, which I love.

R. Let your mercy come to me, O Lord.

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Commentary on Ps 119:41, 43, 44, 45, 47, 48

Psalm 119 is a hymn in praise of the law and those who keep it. While at times, within its structure, it takes the form of an individual lament and at others a song of praise, the strophes presented in this reading emphasize its main theme: praise for the Law of Moses and those who follow it.  We see this passage as ironic, given the St. Paul's criticism, and the Lord's challenge to the Pharisees that frame it today.

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Gospel: Luke 11:37-41

After Jesus had spoken,

a Pharisee invited him to dine at his home.

He entered and reclined at table to eat.

The Pharisee was amazed to see

that he did not observe the prescribed washing before the meal.

The Lord said to him, “Oh you Pharisees!

Although you cleanse the outside of the cup and the dish,

inside you are filled with plunder and evil.

You fools!

Did not the maker of the outside also make the inside?

But as to what is within, give alms,

and behold, everything will be clean for you.”

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Commentary on Lk 11:37-41

St. Luke regularly associates Jesus with the Pharisees. In this case, Jesus is again dining with a member of that group. The Lord is challenged for his failure to observe the strict ritual cleansing required by pharisaic law. In response, he chastises the Pharisee for mistaking external hygiene for purity of spirit, saying that it is more important to demonstrate spiritual purity, especially through giving alms for the poor, than acts of religiosity for the sake of appearance (see also Matthew 23 and Mark 12:38).

As in Matthew 23:26ff, the final part of this section is concerned with “…a metaphor illustrating a concern for appearances while inner purity is ignored (see also Mark 7:4)”[4]. There is a strong reference here to the lack of self-control shown by these leaders.

CCC: Lk 11:37 588; Lk 11:39-54 579; Lk 11:41 2447

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Reflection:

The poor Pharisee who invited Jesus into his home, little did he expect what he received.  He invited a prominent Rabbi, a teacher, into his home, and displayed his surprise when Jesus did not perform the ritualized purification of the hands before sitting down to eat (probably a late lunch).

Seeing his condescension, Jesus teaches the lesson about the importance of spiritual purity above ritual purity once more.  It is an important lesson for us Catholics.  We place a lot of emphasis on ritual in our worship, and the general practice of our faith discipline.  It’s easy for us to fall into the trap of the Pharisee, and start judging others based upon how scrupulously they follow the rituals we think are necessary for holiness.  We forget that much of what we do is based not so much on dogma as on tradition.

Of course, as in all matters of faith, there is a line we walk between rationalizing that we are not obligated to follow tradition (e.g. “After all, I am a good person and have a good relationship with God even if I don’t go to Mass.”) and becoming judgmental, for instance, without trying to understand what other things might be affecting a person who didn’t attend Mass.  On the one hand, weekly Mass attendance is a precept of the Church, and required of the faithful.  On the other, one who is physically or emotionally unable to attend, such as a person who has experienced a profound loss [relationship or death] so that Mass attendance is too painful, can receive absolution.

Without getting into this complex issue too deeply, let us just say that the next time we see a person not following our ritualized traditions, let us not rush to judgment lest the Lord later look at us and cry “hypocrite.”  For ourselves, let us focus on that interior cleanliness that makes all other things clean.

Pax

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[1] S.S. Commemoratio

[2] The image used is “Jesus Rebukes the Pharisees” by James Tissot, 1886-96

[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] See NAB footnote on Matthew 23:26