DECEMBER 13 SAINT LUCY, VIRGIN AND MARTYR MEMORIAL

“Last Communion of St. Lucy”
by Giovanni Battista Tiepolo,
1747-48

DECEMBER 13

SAINT LUCY, VIRGIN AND MARTYR MEMORIAL 

Biographical Information about St. Lucy [1]

Readings for the Memorial of St. Lucy

Readings and Commentary:[2]

FIRST READING:  
2 Corinthians 10:17-11:2

Brothers and sisters:
"Whoever boasts, should boast in the Lord."
For it is not the one who recommends himself who is approved,
but the one whom the Lord recommends.
If only you would put up with a little foolishness from me!
Please put up with me.
For I am jealous of you with the jealousy of God,
since I betrothed you to one husband
to present you as a chaste virgin to Christ. 
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Commentary on 2 Cor 10:17-11:2

St. Paul, in these chapters from his second letter to the Corinthians, is in the middle of a defense of his own ministry. He tells them that rather than immodestly boasting about his own forceful proclamation of the Gospel, he boasts only in Christ who accomplishes all good works through those chosen by him, not those who put themselves forward bragging of what they accomplished. The reading concludes reminding the faithful that God has adopted them (St. Paul’s jealousy is of that adoption). His feelings, as he hands them on to Christ in faith, are those of a father who gives his virgin daughter to her husband, in this case Christ.

Used on the feast of a martyred saint, we see in those concluding remarks from Ch. 11 the heroic virtue of a virgin saint as she embraces her martyrdom infused with the love of one betrothed to Christ.

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RESPONSORIAL PSALM:  
Psalm 31:3cd-4, 6 and 8ab, 16bc and 17

R. (6) Into your hands, O Lord, I commend my spirit.
 
Be my rock of refuge,
a stronghold to give me safety.
You are my rock and my fortress;
for your name's sake you will lead and guide me. 
R. Into your hands, O Lord, I commend my spirit.
 
Into your hands I commend my spirit;
you will redeem me, O LORD, O faithful God.
I will rejoice and be glad because of your mercy. 
R. Into your hands, O Lord, I commend my spirit.
 
Rescue me from the clutches of my enemies and my persecutors,
Let your face shine upon your servant;
save me in your kindness. 
R. Into your hands, O Lord, I commend my spirit.
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Commentary on Ps 31:3cd-4, 6 and 8ab, 16bc and 17

This is an individual lament. The section links nicely to the death of martyrs with “Into your hands I commend my spirit” and “You hide them in the shelter of your presence from the plottings of men.” The psalmist gives us a song of faith very appropriate for the one who is put to the test for their faith. It is a prayer for rescue and a submission of will to God's saving power. The section links nicely to the death of St. Lucy with “Into your hands I commend my spirit” and “You hide them in the shelter of your presence from the plottings of men.”

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GOSPEL:  
Matthew 25:1-13

Jesus told his disciples this parable:
"The Kingdom of heaven will be like ten virgins
who took their lamps and went out to meet the bridegroom.
Five of them were foolish and five were wise.
The foolish ones, when taking their lamps,
brought no oil with them,
but the wise brought flasks of oil with their lamps.
Since the bridegroom was long delayed,
they all became drowsy and fell asleep.
At midnight, there was a cry,
'Behold, the bridegroom! Come out to meet him!'
Then all those virgins got up and trimmed their lamps.
The foolish ones said to the wise,
'Give us some of your oil,
for our lamps are going out.'
But the wise ones replied,
'No, for there may not be enough for us and you.
Go instead to the merchants and buy some for yourselves.'
While they went off to buy it,
the bridegroom came
and those who were ready went into the wedding feast with him.
Then the door was locked.
Afterwards the other virgins came and said,
'Lord, Lord, open the door for us!'
But he said in reply,
'Amen, I say to you, I do not know you.'
Therefore, stay awake,
for you know neither the day nor the hour." 
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Commentary on Mt 25:1-13

St. Matthew’s Gospel gives us the parable of the Ten Virgins, continuing the Gospel theme of preparedness and vigilance (although strictly speaking this parable is about foresight). In this story the idea of vigilance is expanded to include being prepared. The Jewish wedding customs of the time would have dictated a procession [at night] from the house of the bride to the house of the groom. The whole act is symbolic of the coming of the messianic era also portrayed as a wedding in Matthew 9:15, Matthew 22:1-14 and John 3:29. The wise virgins brought oil for their lamps while the foolish ones did not. The oil is interpreted by some scholars as referring to good works.

The overarching symbolism is the lamp of faith (light of the indwelling Holy Spirit) being kept burning with oil (good works). Hence, without good works (oil), the lamp will not continue to burn (James 2:17) and the virgins, so deprived of light, are excluded from the heavenly kingdom.

CCC: Mt 25:1-13 672, 796; Mt 25:1 672; Mt 25:6 1618; Mt 25:13 672

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Reflection:

We are guided by sacred scripture in our reflection about the life and example of St. Lucy. The parable of the Ten Virgins reminds us of the steadfast faith the young saint possessed as she patiently resisted the social customs that would have her married to a pagan. She prayed tirelessly that her mother, Eutychia, would call off her betrothal so she could dedicate her life to Christ, whose chaste bride she was to become. Through the intercession of yet another saint, Agatha, her mother received a miraculous cure, demonstrating God’s gracious will that Lucy’s gift of love should be accepted.

Her constancy and love for Jesus is reflected by St. Paul’s second letter to the Corinthians as he expresses his jealousy over the love of his charges for Christ as the betrothed virgin for her husband. He feels the father’s pang of loss as their love of Christ outshines their affection for the apostle.

This love shown by St. Lucy caused the one to whom her mother had arranged marriage to show the true nature of jealousy as he denounced her as Christian to the governor of Sicily during the time of the Dioclesian persecutions. The resulting efforts of the guards sent to force her into prostitution, something the Lord did not permit by another miraculous intervention, demonstrated the power of Christ’s love and fidelity to those who love him. He sustained her through the torture that followed, torture that included having her eyes gouged out (but her vision was restored before she embraced the Lord in a martyr’s death).

Today we pray for the strength of St. Lucy. We pray that in the face of the trials we face, the challenges to or faith received from an unbelieving world or insidiously placed before us as temptations from the evil one, that we may be as unfailing in our faith as she was in hers.

Pax

[1] The picture used is “Last Communion of St. Lucy” by Giovanni Battista Tiepolo, 1747-48
[2] 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.

DECEMBER 11 SAINT DAMASUS I

"St. Damasus I"
Artist and Date UNKNOWN

DECEMBER 11

SAINT DAMASUS I, POPE

Biographical Information about St. Damasus I

Readings for the Memorial of St. Damasus I

Readings and Commentary:[1]

FIRST READING: Acts 20:17-18a, 28-32, 36

From Miletus Paul had the presbyters
of the Church at Ephesus summoned.
When they came to him, he addressed them,
"Keep watch over yourselves and over the whole flock
of which the Holy Spirit has appointed you overseers,
in which you tend the Church of God
that he acquired with his own Blood.
I know that after my departure savage wolves will come among you,
and they will not spare the flock.
And from your own group,
men will come forward perverting the truth
to draw the disciples away after them.
So be vigilant and remember that for three years, night and day,
I unceasingly admonished each of you with tears.
And now I commend you to God
and to that gracious word of his that can build you up
and give you the inheritance among all who are consecrated."

When he had finished speaking
he knelt down and prayed with them all.
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Commentary on Acts 20:17-18a, 28-32, 36

The steady and lively growth of Christianity has started to spark significant resistance from multiple sources. St. Paul now feels compelled to return to Jerusalem but wants to make sure he has left a final message with the leaders in the region of Ephesus. Here he begins his discourse, reminding them of his fidelity to the message he received from Jesus.

St. Paul is speaking to the presbyters that have been appointed over the various communities around Ephesus (a very large city at the time). Having explained that he is returning to Jerusalem, he does not believe he will see them again. Now the Apostle tells them to be on guard against false prophets and teachers, and against members of their own communities who will spread dissension. He reminds them, finally, to keep focused on the Lord’s commands and to remain charitable.

CCC: Acts 20:32 798; Acts 20:36 2636

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RESPONSORIAL PSALM: Psalm 110:1, 2, 3, 4

R. (4b) You are a priest for ever, in the line of Melchizedek.

The LORD said to my Lord:
"Sit at my right hand till I make your enemies your footstool."
R. You are a priest for ever, in the line of Melchizedek.

The scepter of your power the LORD will stretch forth from Zion:
"Rule in the midst of your enemies."
R. You are a priest for ever, in the line of Melchizedek.

"Yours is princely power in the day of your birth,
in holy splendor; before the daystar, like the dew,
I have begotten you."
R. You are a priest for ever, in the line of Melchizedek.

The LORD has sworn, and he will not repent:
"You are a priest forever,
according to the order of Melchizedek."
R. You are a priest for ever, in the line of Melchizedek.
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Commentary on Ps 110:1, 2, 3, 4

We are given the reference point used in Hebrews 5:1-10. The psalmist, David, reflects upon the call to service of the people. The final verse specifically mentions the High Priest Melchizedek. Melchizedek was the ancient king of Salem (Jerusalem) who blessed Abraham (Genesis 14:18-20). Like other kings of the time, he also performed priestly functions.

Psalm 110 thanks God for earthly authority, recognizing that it is only through the Lord's strength that authority is exercised. The psalmist uses Melchizedek as an arch-example, he was a secular king in the time of Abraham who ruled on the spiritual side as well. Though he was not of the Hebrew race, he was none the less chosen by God to be priest, not of the line of Aaron. Since the ancient text refers neither to his lineage nor his death, his office is seen as eternal, “You are a priest forever.”

CCC: Ps 110 447; Ps 110:1 659; Ps 110:4 1537

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GOSPEL: John 15:9-17

Jesus said to his disciples:
"As the Father loves me, so I also love you.
Remain in my love.
If you keep my commandments, you will remain in my love,
just as I have kept my Father's commandments
and remain in his love.

"I have told you this so that my joy might be in you
and your joy might be complete.
This is my commandment: love one another as I love you.
No one has greater love than this,
to lay down one's life for one's friends.
You are my friends if you do what I command you.
I no longer call you slaves,
because a slave does not know what his master is doing.
I have called you friends,
because I have told you everything I have heard from my Father.
It was not you who chose me, but I who chose you
and appointed you to go and bear fruit that will remain,
so that whatever you ask the Father in my name he may give you.
This I command you: love one another."
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Commentary on Jn 15:9-17

The discourse on the union of Jesus with his disciples continues. His words become a monologue and go beyond the immediate crisis of Christ’s departure. In this passage Jesus focuses on the chain of love from the Father, through the Son, to his adopted sons and daughters.

Much is made of the use of the difference in the Greek words for ”love" used in this discourse. When Jesus says "No one has greater love than this," the word agapao (selfless love) is used, while when he says "You are my friends," the word phileo (casual "friendly" [brotherly] type of love) is used. St. John uses the two words synonymously so the message is clear – reiterated at the end of the passage – "Love one another."

St. John also distinguishes the disciples' new relationship with God saying, “I no longer call you slaves…I have called you friends.” Jesus designates the disciples “friends of God.” This designation is supported and defined in other places in Sacred Scripture. It separates the disciples from Moses, Joshua, and David who carried the designation “Servants of the Lord” (see Deuteronomy 34:5, Joshua 24:29, and Psalm 89:21). Calling them “friends” of God establishes the same relationship as that enjoyed by Abraham (see James 2:23): “Thus the scripture was fulfilled that says, 'Abraham believed God, and it was credited to him as righteousness,' and he was called 'the friend of God.'" [3] The clear reference was that they, like Abraham, would be patriarchs of the New Covenant.

CCC: Jn 15:9-10 1824; 15:9 1823; 15:12 459, 1823, 1970, 2074; 15:13 363, 609, 614; 15:15 1972, 2347; 15:16-17 2745; 15:16 434, 737, 2615, 2815

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Reflection:

Great Saints are sent by God when Holy Mother Church is in her most dire need. Such was the call of St. Damasus. The work of building the Kingdom of God on earth is, at the best of times, a difficult task and St. Damasus did not come in the best of times. When he ascended to the Papacy there was contention in the ranks of the faithful and with the secular world. Through an abundance of grace and tireless effort, these difficulties were held at bay or overcome. This great saint oversaw the Council of Rome (374) that established the canon of Sacred Scripture. He then commissioned his secretary, St. Jerome, to compile this holy writ into Latin in what became the Vulgate Bible, a source document that would see the Word of God take root in the whole world.

St. Damasus also fought off schismatic forces that threatened Church unity and helped develop the dogmatic underpinnings of the Church by fighting against heretical teachings that sprang up during that difficult time.

What gave St. Damasus the strength and wisdom to guide the Church through these difficult years? So many difficult choices had to be made and the spirit of Christ had to be at the heart of each of them. It is clear in retrospect that this “friend of God” was given an abundance of grace, gifts that opened his eyes and heart to the mind of Christ, the source of love in the world. It was through the loving heart of Christ and the heroic virtue of the man, Damasus, that these difficulties were overcome.

On his feast day, we ask for the intercession of St. Damasus. May we inherit some part of his strength and wisdom as we defend our faith during our daily struggles. May our heats, like his, be filled with the love of God and love of our neighbors.

Pax

[1] Excerpts from the English translation of The Roman Missal © 1973, International Committee on English in the Liturgy, Inc. All rights reserved
[2] The picture used is "St. Damasus I" Artist and Date UNKNOWN
[3] St. James synthesizes Isaiah 41:8 and 2 Chronicles 20:7 in which Abraham is called God’s friend.

DECEMBER 6 SAINT NICHOLAS, BISHOP

“St. Nicholas”
by Tintoretto, c. 1540 

DECEMBER 6

SAINT NICHOLAS, BISHOP 

Biographical Information about St. Nicholas[1]

Readings for the Feast of St. Nicholas

Readings and Commentary:[2]

FIRST READING: 
 Isaiah 6:1-8

In the year King Uzziah died,
I saw the Lord seated on a high and lofty throne, with the train of his garment filling the temple.
Seraphim were stationed above; each of them had six wings: with two they veiled their faces,
with two they veiled their feet,
and with two they hovered aloft.
"Holy, holy, holy is the LORD of hosts!" they cried, one to the other.
"All the earth is filled with his glory!"
At the sound of that cry, the frame of the door shook
and the house was filled with smoke.
Then I said, "Woe is me, I am doomed!
For I am a man of unclean lips,
living among a people of unclean lips;
yet my eyes have seen the King, the LORD of hosts!"
Then one of the seraphim flew to me,
holding an ember which he had taken with tongs from the altar.
He touched my mouth with it and said,
"See, now that this has touched your lips,
your wickedness is removed, your sin purged."
Then I heard the voice of the Lord saying, "Whom shall I send? Who will go for us?" "Here I am," I said, "send me!"
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Commentary on Is 6:1-8

The Prophet Isaiah tells us the story of his call, “In the year King Uzziah died” (742 BC). The prophet first relates his belief that he will die, since it was the common belief that one who had not been purified could not see the face of God and live. This selection from Isaiah (an introduction to the “Book of Emmanuel”) describes the prophet’s first vision of his encounter with God. It is set in the Temple in Jerusalem, probably on a high holy day. The six winged “Seraphim” (literally “the burning ones”) are images common in art of the ancient Near East, and represent angelic messengers. “Each has six wings. Reverence for the divine majesty causes them to veil their faces with two wings; modesty, to veil their extremities in similar fashion; alacrity in God's service, to extend two wings in preparation for flight.”[3] One of these seraphim flew to him with a coal from the fire at the altar (there would have been a fire for burning the holocaust – a sacrificial offering completely burnt as opposed to simply slaughtered).

With that coal, the seraphim touched Isaiah’s lips in symbolic cleansing, making the prophet worthy to proclaim God’s word. The Church remembers this event with the Priest’s blessing of himself or the Deacon with the words: “May the Lord open my (your) lips that I (you) may worthily proclaim the Holy Gospel.”

The reference to God in the prefix, “Holy, holy, holy,” describes the Father as perfect and omnipotent. (Note: in ancient Hebrew, there were no words "Holier" or "Holiest." In order to express that thought, it was necessary to repeat the phrase three times to express the ultimate state of perfection. This literary form is carried into the Roman Rite liturgy today.) We hear the prophet lament that he is “doomed,” since it was believed that such an encounter with God would be fatal (Genesis 32:31; Exodus 33:20; Judges 13:22).

CCC: Is 6:1 1137; Is 6:2-3 1138; Is 6:3 2809; Is 6:5 208, 2584; Is 6:6 332; Is 6:8 2584
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RESPONSORIAL PSALM:  
Psalm 40:2 and 4, 7-8a, 8b-9, 10, 11

R. (8a and 9a) Here I am, Lord; I come to do your will. 

I have waited, waited for the LORD,
and he stooped toward me and heard my cry.
And he put a new song into my mouth,
a hymn to our God.
R. Here I am, Lord; I come to do your will. 

Sacrifice or oblation you wished not,
but ears open to obedience you gave me.
Burnt offerings or sin-offerings you sought not;
then said I, "Behold I come." 
R. Here I am, Lord; I come to do your will. 

"In the written scroll it is prescribed for me,
To do your will, O my God, is my delight,
and your law is within my heart!" 
R. Here I am, Lord; I come to do your will. 

I announced your justice in the vast assembly;
I did not restrain my lips,
as you, O LORD, know. 
R. Here I am, Lord; I come to do your will. 

Your justice I kept not hid within my heart;
your faithfulness and your salvation I have spoken of;
I have made no secret of your kindness
and your truth in the vast assembly. 
R. Here I am, Lord; I come to do your will.
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Commentary on Ps 40:2 and 4, 7-8a, 8b-9, 10, 11

Psalm 40 is a song of thanksgiving. Emphasis is placed on the call by God and response by the psalmist. Salvation is for those whose hearts and actions proclaim their faithfulness, not those who only offer sacrifice without atonement. The initial waiting is satisfied by favor shown by God to one who is faithful in service to Him. Praise and thanksgiving are given to God whose justice is applied to all.

CCC: Ps 40:2 2657; Ps 40:7-9 LXX 462; Ps 40:7 2824
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GOSPEL:  
Luke 10:1-9

The Lord Jesus appointed seventy-two disciples whom he sent ahead of him in pairs
to every town and place he intended to visit. He said to them,
"The harvest is abundant but the laborers are few; so ask the master of the harvest
to send out laborers for his harvest.
Go on your way;
behold, I am sending you like lambs among wolves. Carry no money bag, no sack, no sandals; and greet no one along the way.
Into whatever house you enter,
first say, 'Peace to this household.'
If a peaceful person lives there,
your peace will rest on him;
but if not, it will return to you.
Stay in the same house and eat and drink what is offered to you,
for the laborer deserves his payment.
Do not move about from one house to another. Whatever town you enter and they welcome you,
eat what is set before you,
cure the sick in it and say to them,
`The Kingdom of God is at hand for you."' 
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Commentary on Lk 10:1-9

It is only in the Gospel of St. Luke that we hear the story of Jesus sending the seventy (two). This event is supported by other non-biblical writings (see Eusebius of Caesarea (c. 265-c. 340) Church History, Book. 1). The instructions given to those sent out are very similar to the instructions given to the Twelve, as was the message they were sent to proclaim.

This selection emphasizes Jesus' early struggle to accomplish what he came to do by himself. We sense the humanness as he says: "The harvest is abundant but the laborers are few."  We also find this event and statement in St. Matthew’s Gospel where instead of the 72 he names the 12 (Matthew 10:1-8). While in St. Matthew’s story Jesus sends them, first to the Hebrew people, St. Luke makes no such distinction.

This effort by Jesus was modeled on Moses’ leadership structure in which 70 elders were appointed (Numbers 11:24-25). It is also possible that the reference number 70 relates to the number of nations mentioned in Genesis 10. The disciples were sent two by two, a custom that would be replicated later in the post-resurrection missionary activities of the Church (see Acts 8:14; 15:39-40).

In another historical similarity, the disciples were sent without possessions, presumably depending upon the traditionally required hospitality for their support. Similar instructions were given by the Prophet Elisha as he sent his servant in 2 Kings 4:29.

The Lord’s instructions concerning this hospitality “…laborer deserves payment” is also quoted in St. Paul’s first letter to Timothy (1 Timothy 5:18b) and has further support in 1 Corinthians 9:7, 14. Those who labor on behalf of the Gospel and cannot take time to support themselves deserve the support of the community. In a final twist, the Lord’s instruction to “…eat what is set before you” sets aside Mosaic dietary laws (also 1 Corinthians 10:27 and Acts 10:25). It is a clear indication that the scope of their mission is to call all peoples to the Gospel.

CCC: Lk 10:1-2 765; Lk 10:2 2611; Lk 10:7 2122
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Reflection:

As we wait in anticipation of the Feast of the Nativity of the Lord this Advent season, we pause to consider how our celebration has been formed by St. Nicholas of Myra, the original St. Nicholas. It was his acts of mercy and charity, handed down through generations, that have evolved into the orgy of consumerism we see around us today. It is remarkable how simple acts of anonymous charity have transformed our society.

The stories are well known to the ardent Christian. The most famous of them is “A poor man had three daughters but could not afford a proper dowry for them. This meant that they would remain unmarried and probably, in absence of any other possible employment would have to become prostitutes. Hearing of the poor man's plight, Nicholas decided to help him but being too modest to help the man in public, (or to save the man the humiliation of accepting charity), he went to his house under the cover of night and threw three purses (one for each daughter) filled with gold coins through the window opening into the man's house.” [4]

The example we must take from St. Nicholas is captured in the sacred scripture proclaimed on his feast day. First, from the book of the Prophet Isaiah (and echoed in Psalm 40) we hear that, like St. Nicholas, we are called to join the faithful in service of God’s mission to the world. This emphasis is strengthened as St. Luke’s Gospel recalls how Jesus sent out the seventy-two to spread the word of God’s love and the invitation to salvation.

On this feast, we especially remember the heroic virtue of the Bishop of Myra who expressed the love of Christ through acts of mercy and charity. During this Advent season, as we wait for the coming of our Lord Jesus Christ, we are galvanized to action in service of the poor in spirit and materially. Our generosity must be, as the psalmist tells us: “Sacrifice or oblation you wished not, but ears open to obedience you gave me.” In other words, the generosity must be from our hearts not from our desire to make ourselves look beneficent to others.

On this day we pray from the Missal:

We humbly implore your mercy, Lord:
Protect us in all dangers
Through the Prayers of the Bishop Saint Nicholas, 
that the way of salvation may lie open before us.
 
Pax

[1] The picture used is “St. Nicholas” by Tintoretto, c. 1540 
[2] Excerpts from the English translation of The Roman Missal © 1973, International Committee on English in the Liturgy, Inc. All rights reserved 
[3] See NAB footnote on Isaiah 6: 1-3
[4] http://en.wikipedia.org/wiki/Saint_Nicholas

FEAST OF SAINTS PHILIP AND JAMES, APOSTLES

”Philip and James” by Albrecht Durer, 1516

Biographical Information about St. Philip [1]

Biographical Information about St. James

Readings for the Feast of Sts. Philip and James

Readings and Commentary:[2]

Reading 1: 1 Corinthians 15:1-8

I am reminding you, brothers and sisters,

of the Gospel I preached to you,

which you indeed received and in which you also stand.

Through it you are also being saved,

if you hold fast to the word I preached to you,

unless you believed in vain.

For I handed on to you as of first importance what I also received:

that Christ died for our sins

in accordance with the Scriptures;

that he was buried;

that he was raised on the third day

in accordance with the Scriptures;

that he appeared to Cephas, then to the Twelve.

After that, he appeared to more

than five hundred brothers and sisters at once,

most of whom are still living,

though some have fallen asleep.

After that he appeared to James,

then to all the Apostles.

Last of all, as to one born abnormally,

he appeared to me.

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Commentary on 1 Cor 15:1-8

In this passage we find Paul addressing the flagging faith in the resurrection expressed by some of those in Corinth. He uses what is probably a creedal statement to express the official belief of the Church and then speaks of eye witness event surrounding Jesus’ resurrection.

Unfortunately there is no documentation in the Gospels for his reference to either Jesus’ appearance to James (nor do we know to which James he is referring) or to the 500 believers. He concludes in humility, reminding them that he also saw the Risen Lord, although in lesser circumstances (“Last of all, as to one born abnormally, he appeared to me.”).

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Responsorial Psalm: Psalm 19:2-3, 4-5

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

The heavens declare the glory of God;

and the firmament proclaims his handiwork.

Day pours out the word to day;

and night to night imparts knowledge.

R. Their message goes out through all the earth.
or
R. Alleluia.

Not a word nor a discourse

whose voice is not heard;

Through all the earth their voice resounds,

and to the ends of the world, their message.

R. Their message goes out through all the earth.
or:
R. Alleluia.

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

Psalm 19 is a hymn of praise to God for his creation. While to its original audience it sings the praise of God the creator, placed against the Feast of Philip and James, it speaks of the evangelical work of the Apostles, spreading God’s word throughout the world.

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Gospel: John 14:6-14

Jesus said to Thomas, “I am the way and the truth and the life.

No one comes to the Father except through me.

If you know me, then you will also know my Father.

From now on you do know him and have seen him.”

Philip said to him,

“Master, show us the Father, and that will be enough for us.”

Jesus said to him, “Have I been with you for so long a time

and you still do not know me, Philip?

Whoever has seen me has seen the Father.

How can you say, ‘Show us the Father’?

Do you not believe that I am in the Father and the Father is in me?

The words that I speak to you I do not speak on my own.

The Father who dwells in me is doing his works.

Believe me that I am in the Father and the Father is in me,

or else, believe because of the works themselves.

Amen, amen, I say to you,

whoever believes in me will do the works that I do,

and will do greater ones than these,

because I am going to the Father.

And whatever you ask in my name, I will do,

so that the Father may be glorified in the Son.

If you ask anything of me in my name, I will do it.”

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Commentary on Jn 14:6-14

In this passage from St. John’s Gospel, part of the “Many Dwellings” discourse, we find a rare glimpse of the confusion in some of the disciples. Here St. Philip asks Jesus to show them the Father. This request is a platform for Jesus to once again remind them that He (Jesus) and the Father are one that they have seen him and they have seen the Father.

He concludes this passage with a clear statement about the power of faith in Him (Jesus), saying that whatever is asked for in his name will be granted. Note especially that Jesus says these prayers (requests) will be granted for the glory of the Father.

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Reflection:

As we rejoice this day for God’s gift of the Apostles through whom we have received the Good News of Jesus, we think about their lives and circumstances. Doing so gives us a renewed appreciation for just how incredible God’s plan is and how unknowable His ways.

Let us look first a Philip. He is an Apostle mentioned in all four Gospels. He was called, like Andrew, St. Peter’s brother, after following St. John the Baptist. Like many of those first disciples, he was not what one would expect to be chosen by the Son of God as one of those charged with the great mission. Scripture depicts a quiet (shy) and reserved person of deep faith. We only hear about him three times in scripture; first at his call when the Lord said to him simply “Follow me” and he obeyed. The next time is when Jesus fed the multitude (John 6:5-7) after that when some Greeks come and want to speak with Jesus (John 12:21-23) and finally we hear him in the Gospel we are given today. Think of it – this shy and unassuming man was chosen by God as one of the most important people in our faith history.

In St. James (the lesser) we are even more amazed. His call, along with his brother, Jude (distinguishing him from James (the greater) and John, Zebedee’s sons), is controversial because of something St. Paul said in Galatians (Galatians 1:19, 2:9, 2:12) where he is called “James the brother of the Lord”. Many Protestant scripture scholars point to this reference as proof that the Blessed Mother had children following the Lord. Catholic scholars maintain that this designation refers to a group “closely connected with the Savior” (see Brethren of the Lord). Little is known of St. James (the lesser) other than following the Lord’s death and resurrection, when most of the Apostles went on missionary journeys, he stayed in Jerusalem, becoming the first Bishop. It was he who led the early discussions about the nature of the call to Christ. In the end he followed the Savior in death as a martyr as did Philip.

Today we think about these ordinary, unexpected, men of faith. How they answered the call of Christ when no one knew him and many that did were violently opposed to him. They waked into this dangerous relationship and faithfully followed the Lord. We thank God today for his gift of their witness. Without it we would be lost indeed. We also take up their burden, the yoke of the Lord and move it forward with the help of the Holy Spirit, whose coming we anticipate.

Pax

[1] The pictures are ”Philip and James” by Albrecht Durer, 1516

[2] 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.

MAY 2 SAINT ATHANASIUS

“St. Athanasius”
Artist and Date are UNKNOWN.

May 2

Saint Athanasius,
Bishop and Doctor of the Church


Additional Information about St. Athanasius [1]

Readings for the Memorial of St. Athanasius


Readings and Commentary: [2]

Reading 1:
1 John 5:1-5

Beloved:
Everyone who believes that Jesus is the Christ is begotten by God,
and everyone who loves the Father loves also the one begotten by him.
In this way we know that we love the children of God
when we love God and obey his commandments.
For the love of God is this,
that we keep his commandments.
And his commandments are not burdensome,
for whoever is begotten by God conquers the world.
And the victory that conquers the world is our faith.
Who indeed is the victor over the world
but the one who believes that Jesus is the Son of God?
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Commentary on 1 Jn 5:1-5

The beginning of this chapter from St. John’s first letter provides us with an understanding of Christ and God being of the same essence. “Children of God are identified not only by their love for others (1 John 4:7-9) and for God (1 John 5:1-2) but by their belief in the divine sonship of Jesus Christ. Faith, the acceptance of Jesus in his true character and the obedience in love to God's commands (1 John 5:3), is the source of the Christian's power in the world and conquers the world of evil (1 John 5:4-5), even as Christ overcame the world (John 16:33).”[3]

CCC:1 Jn 5:1 2780, 2790
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Responsorial Psalm Psalm 37:3-4, 5-6, 30-31

R. (30a) The mouth of the just murmurs wisdom.

Trust in the Lord and do good
that you may dwell in the land and be fed in security.
Take delight in the Lord,
and he will grant you your heart's requests.
R. The mouth of the just murmurs wisdom.

Commit to the Lord your way;
trust in him, and he will act.
He will make justice dawn for you like the light;
bright as the noonday shall be your vindication.
R. The mouth of the just murmurs wisdom.

The mouth of the just tells of wisdom
and his tongue utters what is right.
The law of his God is in his heart,
and his steps do not falter.
R. The mouth of the just murmurs wisdom.
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Commentary on Ps 37:3-4, 5-6, 30-31

Psalm 37 is a lament containing the plea to be faithful to God and remain steadfast in the time of adversity. The psalmist sings that the faith of the people will bring them salvation and that the Lord is faithful and intercedes for them against the wicked. Salvation comes from the Lord alone is the common message.

This selection of Psalm 37 (the main thrust or which is evil is passing but God and His Law are eternal) exhorts the listener to trust in God and the “light” of truth will show the way of righteousness. The psalm appropriately extols the true teaching of God.

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Gospel
Matthew 10:22-25

Jesus said to the Twelve:
"You will be hated by all because of my name,
but whoever endures to the end will be saved.
When they persecute you in one town, flee to another.
Amen, I say to you, you will not finish the towns of Israel
before the Son of Man comes.
No disciple is above his teacher,
no slave above his master.
It is enough for the disciple that he become like the teacher,
and the slave that he become like the master.
If they have called the master of the house Beelzebub,
how much more those of his household!"
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Commentary on Mt 10:22-25

This selection from St. Matthew’s Gospel is part of the Lord’s commissioning discourse as he sends the disciples into the world. He has already warned them that their mission will upset many people. He now tells them that, in many places, they will be hated.

The author’s reference to the coming of the “Son of Man” in this context probably does not refer to the parousia (when Christ comes again in glory at the end times), rather it is likely that St. Matthew was referring to either the death of the disciples through martyrdom or possibly the destruction of the temple in A.D. 70. The end of this passage clearly states that this outcome is assured (They too will be accused of coming from the “Prince of Demons”, “Beelzebul” see also
Matthew 9:34) if the Gospel is proclaimed as the Lord passed it on. “No disciple is above his teacher”.

CCC: Mt 10:22 161, 1821; Mt 10:25 765
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Reflection:

The Saint we remember today, St. Athanasius, is one of those who passed on to us the truth at such a fundamental level we take the contribution for granted. All saints are recognized because the displayed “Heroic Virtue.” In the case of St. Athanasius he provided us with a hotly contested understanding of the very nature of Jesus. It is sometimes hard for us to understand that the Trinity as we understand it was not always the undisputed doctrine we have received. In the time of St. Athanasius a large and influential body of scholars postulated that Jesus was a creation of God the Father, separate from him, a creature not part of God. This heretical understanding was called Arianism and in this age – people were being killed over such debates.

St. Athanasius fought this false teaching and formed the doctrine of homo-ousianism; Christ and God are of the same essence. In the Council of Nicea this doctrine became part of our Creed. The scriptural support for this unified understanding is seen in the first reading used today from St. John’s first letter. The following for Arianism was strong and in his battle against it, as Bishop of Alexandria, Egypt, the one we remember today was exiled five times, for almost a third of his episcopal assignment.

His example for us is fidelity to faith in the face of extreme resistance; the theme we see in St. Matthew’s Gospel. When we go into the world today, we carry a message that will not be easily accepted and in fact is rejected, forbidden in much of the secular world. Think about the vast requirement that in our workplace and schools we are to be “non-religious.” Prayer is absolutely forbidden, religious symbols banned, all of this in the name of sensitivity to diversity. We are challenged by St. Athanasius’ example to continue to be outspoken heralds of the truth that is Jesus, “…only Son of the Father; God from God, true God from true God, begotten not made, one in being with the Father.” This is our heritage and our call, we pray for the strength to be worthy of it.

Pax

[1] The icon is “St. Athanasius” Artist and Date are UNKNOWN.
[2] Text of Readings is taken from the New American Bible, Copyright © Libreria Editrice Vaticana, Excerpts from the English translation of The Roman Missal © 1973, International Committee on English in the Liturgy, Inc. All rights reserved.

[3] NAB footnote on 1 John 5:1ff.

MAY 1 SAINT JOSEPH THE WORKER

MAY 1

SAINT JOSEPH THE WORKER

Additional information about St. Joseph the Worker [1]

"Childhood of Christ"
by Gerard van Honthorst c. 1620's

Readings for the Memorial of St. Joseph the Worker


Readings and Commentary: [2]

Reading 1
Genesis 1:26-2:3

God said:
"Let us make man in our image, after our likeness.
Let them have dominion over the fish of the sea,
the birds of the air, and the cattle,
and over all the wild animals
and all the creatures that crawl on the ground."
God created man in his image;
in the divine image he created him;
male and female he created them.
God blessed them, saying:
"Be fertile and multiply;
fill the earth and subdue it.
Have dominion over the fish of the sea,
the birds of the air,
and all the living things that move on the earth."
God also said:
"See, I give you every seed-bearing plant all over the earth
and every tree that has seed-bearing fruit on it
to be your food; and to all the animals of the land,
all the birds of the air,
and all the living creatures that crawl on the ground,
I give all the green plants for food."
And so it happened.
God looked at everything he had made,
and he found it very good. Evening came,
and morning followed—the sixth day.
Thus the heavens and the earth and all their array were completed.
Since on the seventh day God was finished with the work he had been doing,
God rested on the seventh day from all the work he had undertaken.
So God blessed the seventh day and made it holy,
because on it he rested from all the work he had done in creation.
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Commentary on Gen 1:26-2:3

This selection from Genesis tells the story of the creation of man and woman. Man’s resemblance to God lies primarily in the gift God gives mankind, the gift of “dominion” over all His creation. This final creation is the climax of his creative activity and following it, God establishes the day of rest, the Lord’s Day.

These verses relate for us God’s act of our own creation. He creates us to be stewards (have dominion over) of all else that he has created. He creates mankind in his own image and likeness in two sexes – male and female. He then charges his creation to procreate and offers his created children all that he created.

Implicit in this passage is God’s intent to create not just the human form but to instill in it the intellect to understand all else that he created; like God himself, he gave his creation free will.

In specifying two sexes, Scripture also defines the marriage covenant as the joining of man and woman. The explicit outgrowth of this union was specifically to facilitate procreation. (CCC 1604ff)

CCC: Gn 1:26-29 2402; Gn 1:26-28 307; Gn 1:26-27 1602; Gn 1:26 36, 225, 299, 343, 2501, 2809; Gn 1:27 355, 383, 1604, 2331; Gn 1:28-31 2415; Gn 1:28 372, 373, 1604, 1607, 1652, 2331, 2427; Gn 1:31 299, 1604; Gn 2:1-3 345; Gn 2:2 314, 2184
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OR
Colossians 3:14-15, 17, 23-24

Brothers and sisters:
Over all these things put on love,
that is, the bond of perfection.
And let the peace of Christ control your hearts,
the peace into which you were also called in one Body.
And be thankful.
And whatever you do, in word or in deed,
do everything in the name of the Lord Jesus,
giving thanks to God the Father through him.
Whatever you do, do from the heart,
as for the Lord and not for men,
knowing that you will receive from the Lord
the due payment of the inheritance;
be slaves of the Lord Christ.
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Commentary on Col 3:14-15, 17, 23-24

St. Paul speaks to the Colossians about the way they are to live as a community, dedicated to Christian principles and compassionate to all. The passage we are given picks up this theme at the climax as he tells the faithful, above all other acts of charity and kindness to “…put on love,” the ultimate expression of the soul.

Omitted from this reading are the practical examples of the instructions St. Paul gives. We are left with the summary of actions – act always in the name of Jesus and be at peace, knowing the reward has already been promised and paid for with the Lord’s sacrifice.

CCC: Col 3:14 815, 1827, 1844; Col 3:16-17 1156, 2633; Col 3:18-21 2204; Col 3:20 2217; Col 3:21 2286
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Responsorial Psalm
Psalm 90:2, 3-4, 12-13, 14 And 16

R. (see 17b) Lord, give success to the work of our hands.
or:
R. Alleluia.
Before the mountains were begotten
and the earth and the world were brought forth,
from everlasting to everlasting you are God.
R. Lord, give success to the work of our hands.
or:
R Alleluia.
You turn men back to dust,
saying, "Return, O children of men."
For a thousand years in your sight are as yesterday,
now that it is past, or as a watch of the night.
R. Lord, give success to the work of our hands.
or:
R. Alleluia.
Teach us to number our days aright,
that we may gain wisdom of heart.
Return, O Lord! How long?
Have pity on your servants!
R. Lord, give success to the work of our hands.
or:
R. Alleluia.
Fill us at daybreak with your kindness,
that we may shout for joy and gladness all our days.
Let your work be seen by your servants
and your glory by their children.
R. Lord, give success to the work of our hands.
or:
R. Alleluia.
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Commentary on Ps 90:2, 3-4, 12-13, 14 And 16

The psalm in its entirety is a communal lament. The strophes in this selection reflect on the mortality of humanity and the brevity of human life. (It is also an example of the human understanding that God’s immortal view of time is not like ours.) The recollection of God’s creative impulse recalls the Genesis event while final strophe brings us back rejoicing for God’s great mercy.

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Gospel
Matthew 13:54-58

Jesus came to his native place and taught the people in their synagogue.
They were astonished and said,
"Where did this man get such wisdom and mighty deeds?
Is he not the carpenter's son? Is not his mother named Mary
and his brothers James, Joseph, Simon, and Judas?
Are not his sisters all with us? Where did this man get all this?"
And they took offense at him. But Jesus said to them,
"A prophet is not without honor except in his native place
and in his own house."
And he did not work many mighty deeds there
because of their lack of faith.
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Commentary on Mt 13:54-58

This story from Matthew’s Gospel focuses on the people most familiar with Jesus the boy growing up among them. They are seeking the “Royal Messiah,” one coming with great power and majesty and are disappointed because of the Lord’s familiar and humble beginnings. Matthew’s story tells us that because of their lack of faith, the Lord did not perform any signs in their midst, ending the passage with the often quoted “A prophet is not without honor except in his native place and in his own house." (See also John 1:11, those who were overly familiar with Jesus could not place their faith in him.)

CCC: Mt 13:55 495, 500
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Reflection:

We see in St. Joseph the one who stand for faith. St. Francis of Assisi is said to have coined the saying “Preach the Gospel always and use words when you have to.” St. Joseph was certainly his inspiration for this statement. No word spoken by him is quoted in Holy Scripture yet his example of faith and complete acceptance of God’s call is one that inspires us.

Scripture does not say much about the foster father of Jesus. Today we are presented with reminders that God created mankind and that in doing so he gave to us the gift of free will, to choose how we should use the dominion over all his creation. Of all the generations and all the individuals that have gone before us none but St. Joseph have had to make the kind of choice he made. He could have rejected his bride who could have blamed him? She would have been put to death, considered by the Jewish community to be adulterous. But he listened and believed the word God sent through the angels and the Savior of the World was given to us.

St. Joseph embodies the spirit of all those who toil in silence, uncomplaining and faithful to what God calls them to be. In his memorial today, we remember all those who have gone before us in faith, silently doing God’s work – for God's greater glory.

We leave this reflection with questions poised by Pope John Paul the Great as he meditated upon St. Joseph whom we memorialize this day –

“We see how the word of the Living God penetrates deeply into the soul of that man, that just man. And we, do we know how to listen to the word of God? Do we know how to absorb it into the depths of our human personalities? Do we open our conscience in the presence of this word?”

Pax

[1] The picture used is "Childhood of Christ" by Gerard van Honthorst c. 1620's

[2] Text of Readings is taken from the New American Bible, Copyright © Libreria Editrice Vaticana, Excerpts from the English translation of The Roman Missal © 1973, International Committee on English in the Liturgy, Inc. All rights reserved.