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