Memorial Bench

FEBRURAY 14 SAINTS CYRIL AND METHODIUS

“Saints Cyril and Methodius”
by Zahari Zograf c. 1840

FEBRUARY 14

SAINTS CYRIL AND METHODIUS, BISHOPS MEMORIAL

Biographical Information about St. Cyril

Biographical Information about St. Methodius

Readings for the Memorial of Sts Cyril and Methodius[1][2]

Readings and Commentary:

FIRST READING:
Acts 13:46-49

Paul and Barnabas spoke out boldly and said,
"It was necessary that the word of God be spoken to you first,
but since you reject it
and condemn yourselves as unworthy of eternal life,
we now turn to the Gentiles.
For so the Lord has commanded us,
I have made you a light to the Gentiles,
that you may be an instrument of salvation
to the ends of the earth. "

The Gentiles were delighted when they heard this
and glorified the word of the Lord.
All who were destined for eternal life came to believe,
and the word of the Lord continued to spread
through the whole region.
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Commentary on Acts 13:46-49

This excerpt from St. Paul’s first missionary journey finds Paul and Barnabas in Antioch. They have attempted to present the Gospel to the Jews but are rejected. We note that Luke acknowledges that this word came first to the Hebrews, but since they have rejected it, the Gentiles inherit the salvation they were offered. The Gospel now is presented to the Gentiles who receive it with enthusiasm.

CCC: Acts 13:48 2640

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RESPONSORIAL PSALM:
Psalm 117:1bc, 2

R. (Mark 16:15) Go out to all the world and tell the Good News.
or: Alleluia.

Praise the LORD, all you nations;glorify him, all you peoples!
R. Go out to all the world and tell the Good News.
or: Alleluia.

For steadfast is his kindness toward us,
and the fidelity of the LORD endures forever.
R. Go out to all the world and tell the Good News.
or: Alleluia.
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Commentary on Ps 117:1bc, 2

“This shortest of hymns calls on the nations to acknowledge God's supremacy. The supremacy of Israel's God has been demonstrated to them by the people's secure existence, which is owed entirely to God's gracious fidelity.”[3] Using a refrain from St. Mark’s Gospel, the psalm is one of praise for the Good News of God’s salvation.

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GOSPEL: Luke 10:1-9

The Lord Jesus appointed seventy-two other 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 Twelve (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:

“You called us to preach the Gospel of your Christ and to encourage them to lives and works pleasing to you.”

These words are attributed to St. Cyril at the end of his earthly mission. We see in them the attitude and zeal of the Apostles, and understand why our brothers and sisters of the Eastern Rite consider them “Equal to the Apostles.” He is credited with bringing Christianity to the Slavic peoples of Eastern Europe and, along with St. Methodius, they were named co-patrons of Europe with Saint Benedict of Nursia by Pope John Paul II in 1980.

As part of their mission to bring the Gospel to the Slavs they created an alphabet, translated the liturgy and related Scripture into a form that could communicate both worship and Word effectively to the people they served. This heroic effort and tireless service earned them a special place in the hearts of the Churches (East and West), and a home in the heavenly kingdom.

The message they reinforce from Scripture is that God offers us knowledge of salvation through the promise of Christ. We are told again and again in Sacred Scripture that this treasure is not to be kept by a chosen few. In the reading from the Acts of Apostles, we see the attitude of the Hebrew community who thought God came only for them. To compound their error, they refused to accept that the invitation was to all mankind. God offered the gift and they refused. He then offered it to the world, and happy are those who hear and believe. St. Luke’s Gospel shows Christ himself sending out his friends so the world might know the great love of God. The word he sent was “The Kingdom of God is at hand for you." This was offered after the power of God was demonstrated as he cured the sick, those thought by the Jews the be afflicted by God for some unknown transgression.

Today we remember Sts. Cyril and Methodius who followed in the tradition of the seventy-two, and that of St. Paul and St. Barnabas and all those who hear the call of Christ and take his word into the world. We thank God for sending such noble souls to serve mankind.

Pax

[1] Readings and Psalm taken 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 “Saints Cyril and Methodius” by Zahari Zograf c. 1840.
[3] See NAB footnote on Psalm 117.

FEBRUARY 11 OUR LADY OF LOURDES

Our Lady of Lourdes
by an unknown artist

OUR LADY OF LOURDES

Additional Information about Our Lady of Lourdes[1]

Readings for the Memorial of Our Lady of Lourdes

Readings and Commentary:[2]

FIRST READING:
Isaiah 66:10-14c

Rejoice with Jerusalem and be glad because of her,
all you who love her;
Exult, exult with her,
all you who were mourning over her!
Oh, that you may suck fully
of the milk of her comfort,
That you may nurse with delight
at her abundant breasts!
For thus says the LORD:
Lo, I will spread prosperity over her like a river,
and the wealth of the nations like
an overflowing torrent.
As nurslings, you shall be carried in her arms,
and fondled in her lap;
As a mother comforts her child,
so will I comfort you;
in Jerusalem you shall find your comfort.

When you see this, your heart shall rejoice,
and your bodies flourish like the grass;
The LORD'S power shall be known to his servants.
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Commentary on Is 66:10-14c

In this selection from what is known as Deutero-Isaiah (written after the Israelites returned following the Babylonian exile - 539 BC), Isaiah speaks metaphorically to those returning from exile. They hear of the creation (birth without pain) of God’s children in a new Jerusalem. He uses the image of a mother nursing her child as an image of God's loving care for the people he has called home. His oracle relates to a time of prosperity that comes about due to God’s love for those he has created. It is a calling home, a call to return to that place that gave them birth.

CCC: Is 66:13 239, 370

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RESPONSORIAL PSALM: Judith 13:18bcde, 19

R. (15:9) You are the highest honor of our race.

Blessed are you, daughter, by the Most High God,
above all the women on earth;
and blessed be the LORD God,
the creator of heaven and earth.
R. You are the highest honor of our race.

Your deed of hope will never be forgotten
by those who tell of the might of God.

R. You are the highest honor of our race.

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Commentary on Jdt 13:18bcde, 19

This short hymn in praise of Judith (who at the time of its writing represented the faithful people) is predictive of the blessed role Mary will play in human salvation. In the story immediately preceding these verses Judith offers to sacrifice herself for salvation of the people and is here found praiseworthy for her willingness to do so.

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GOSPEL:
John 2:1-11

There was a wedding at Cana in Galilee,and the mother of Jesus was there.
Jesus and his disciples were also invited to the wedding.
When the wine ran short,
the mother of Jesus said to him,
"They have no wine."
And Jesus said to her,
"Woman, how does your concern affect me?
My hour has not yet come."
His mother said to the servants,
"Do whatever he tells you."
Now there were six stone water jars there for Jewish ceremonial washings,
each holding twenty to thirty gallons.
Jesus told them,
"Fill the jars with water."
So they filled them to the brim.
Then he told them,
"Draw some out now and take it to the headwaiter."
So they took it.
And when the headwaiter tasted the water that had become wine,
without knowing where it came from
(although they who had drawn the water knew),
the headwaiter called the bridegroom and said to him,
"Everyone serves good wine first,
and then when people have drunk freely, an inferior one;
but you have kept the good wine until now."
Jesus did this as the beginning of his signs at Cana in Galilee
and so revealed his glory,
and his disciples began to believe in him.
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Commentary on Jn 2:1-11

The author gives us the story of Jesus' first revelatory action following his baptism by St. John the Baptist in the Jordan. Jesus and his disciples are invited to a wedding and the wine runs out. Jesus’ mother lets her son know that the time has come for his revelation, even though Jesus does not think so. The Greek in the exchange between Jesus and his mother is ambiguous; some would interpret it, ‘What concern is that of mine or yours?’, but it is more probably to be understood as a Hebrew idiom, ‘What have I to do with you?’, that is, ‘Leave me alone, do not interfere with me’, as in Matthew 8.29, and in many passages of the Old Testament. [3]

Significantly the stone water jars were there for the ceremonial cleansing, the very Hebrew custom John the Baptist used in his call to repentance. The Hebrew custom was symbolic (as was St. John's invitation to be baptized in the Jordan); the Lord would later make baptism efficacious as sins were forgiven. We also note the Hebrew numerology applied to this scene. The number six represents one less than the perfect number seven. It was not yet Jesus’ time. The water became wine, not his blood which was yet to be poured out for the salvation of mankind.

The final statement in this story, “…his disciples began to believe in him,” is the only time in the Gospel of St. John where there was any doubt about the Lord’s true identity on their part.

CCC: Jn 2:1-12 2618; Jn 2:1-11 1613; Jn 2:1 495; Jn 2:11 486, 1335

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Reflection:

Forgive me today as I engage in what can only be called speculative theology. Since these are the words of a servant of the Church I must clarify here that I speak only of my own thoughts and wonderment, not of the official teaching of the Church on the subject of Mary.

When I consider the appearance of the Virgin Mother at Lourdes and all of the miraculous signs that have occurred at the shrine erected there commemorating her appearance, I cannot help but think of the coincidence that in Sacred Scripture, the Holy Spirit was most often referred to in the feminine gender. Christ left the Holy Spirit as our guide and our strength. Since his departure, returning to the Heavenly Kingdom, the miraculous appearance of St. Mary has been the most common apparition of divine intervention.

I personally am forced to conclude that when the Lord wishes to remind us of his presence in a dramatic and often miraculous way, he sends the Holy Spirit personified in the image of his own mother to bring us hope and guidance. Clearly her spectacular appearance at Lourdes has served God’s will.

I caution myself here not to attribute deification to the young virgin who stoically accepted God’s will that she should be the vessel of our salvation. She is the Mother of God who, at Cana, precipitated the revelation of Jesus’ nature as the Son of God with authority over all the Father’s creation. These facts alone are motives for the praise and adulation we have for her.

Yet we cannot help but wonder if, in his great love for the Mother of the Church, he did not use her maternal image to help a world falling into despair to regain its hope in a loving Father in whom all things are possible.

Pax

[1] The picture of Our Lady of Lourdes is by and unknown artist.
[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] Knox Bible footnote on Jn 2:4.

FEBRUARY 5 SAINT AGATHA

“Portrait of a Young Woman as Saint Agatha”
by Cariani (Giovanni Busi), 1516 - 1517

FEBRUARY 5

SAINT AGATHA, VIRGIN AND MARTYR MEMORIAL

Biographical Information about St. Agatha[1]

Readings for the Memorial of St. Agatha

Readings and Commentary:[2]

FIRST READING: 1 Corinthians 1:26-31

Consider your own calling, brothers and sisters.
Not many of you were wise by human standards,
not many were powerful,
not many were of noble birth.
Rather, God chose the foolish of the world to shame the wise,
and God chose the weak of the world to shame the strong,
and God chose the lowly and despised of the world,
those who count for nothing,
to reduce to nothing those who are something,
so that no human being might boast before God.
It is due to him that you are in Christ Jesus,
who became for us wisdom from God,
as well as righteousness, sanctification, and redemption,
so that, as it is written,
Whoever boasts, should boast in the Lord.
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Commentary on 1 Cor 1:26-31

St. Paul continues his attack on “worldly wisdom” by reminding the members of the church at Corinth that the community is comprised of all strata of society. He points out that all are called to the same Lord, and that the wisdom that is Jesus (“…who became for us wisdom from God”) makes them righteous, sanctified, and redeemed in him. It is for this reason that the only boast a Christian should make is in God. The evangelist does so, paraphrasing Jeremiah 9:23.

CCC: 1 Cor 1:27 489; 1 Cor 1:30 2813

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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.

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GOSPEL:
Luke 9:23-26

Jesus said to all,
“If anyone wishes to come after me, he must deny himself
and take up his cross daily and follow me.
For whoever wishes to save his life will lose it,
but whoever loses his life for my sake will save it.
What profit is there for one to gain the whole world
yet lose or forfeit himself?
Whoever is ashamed of me and of my words,
the Son of Man will be ashamed of when he comes in his glory
and in the glory of the Father and of the holy angels."
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Commentary on Lk 9:23-26

The Gospel takes up the theme of life and death, as Jesus first informs his disciples that he will undergo the Passion at the hands of the Jewish hierarchy (v.22) and be raised. He then provides this invitation to life, by contrasting, as Moses did in Deuteronomy 30:15-20, the (spiritual) salvation brought about through faith and the (eternal) death that awaits the faithless.

CCC: Lk 9:23 1435

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Homily:

St. Agatha is one of the Church’s early witnesses of heroic virtue. She was, according to tradition, martyred in Sicily during the persecution of Decius (250-253). Again according to tradition, she was young and beautiful. She dedicated herself to Christ at a young age and was the object of desire for the magistrate, Quinctianus, and when the ban on Christianity was published by Decius, he attempted to blackmail her into a sexual relationship. She refused and was handed over to the torturers where she steadfastly held to the faith in spite of excruciating tortures which will not be recounted here.

Her actions demonstrate the epitome of a lived expression of the Gospel passage we hear on her feast day. Truly she took up her cross and did not waver in her love of Christ, forfeiting her earthly life for a place with the angels surrounding the throne in Heaven.

Her trust and faith in God, even in the face of certain death, is an example to us all of the unswerving commitment God expects from us. Imagine, we who feel threats through peer pressure, or social rejection because of the faith, complaining to the Father with St. Agatha at his side. It would be like standing in line at the heavenly gates behind Mother Theresa and hearing her tell St. Peter she is unworthy to enter heaven because of her lack of faith.

Today scripture enjoins us to live our faith in the world in spite of whatever hardships we face. Holy Mother Church holds up St. Agatha as our example, who held beauty, youth, and even life itself as a small price to pay for the love of Christ. Let us rededicate ourselves to this great undertaking and pray to her for intercession, that we might be given some small part of her holy strength.

Pax

[1] The picture used is “Portrait of a Young Woman as Saint Agatha” by Cariani (Giovanni Busi), 1516 - 1517.
[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.

Feast of the Conversion of Saint Paul, Apostle

“The Conversion of St. Paul”
by Louis Boullogne the Younger c. 1730’s

Additional Information about the Feast of the Conversion of St. Paul

Readings for the Feast of the Conversion of Saint Paul [1]

Readings from the Jerusalem Bible [2]

Readings and Commentary: [3]

Reading 1: Acts 22:3-16

Paul addressed the people in these words:
“I am a Jew, born in Tarsus in Cilicia,
but brought up in this city.
At the feet of Gamaliel I was educated strictly in our ancestral law
and was zealous for God, just as all of you are today.
I persecuted this Way to death,
binding both men and women and delivering them to prison.
Even the high priest and the whole council of elders
can testify on my behalf.
For from them I even received letters to the brothers
and set out for Damascus to bring back to Jerusalem
in chains for punishment those there as well.

“On that journey as I drew near to Damascus,
about noon a great light from the sky suddenly shone around me.
I fell to the ground and heard a voice saying to me,
‘Saul, Saul, why are you persecuting me?’
I replied, ‘Who are you, sir?’
And he said to me,
‘I am Jesus the Nazorean whom you are persecuting.’
My companions saw the light
but did not hear the voice of the one who spoke to me.
I asked, ‘What shall I do, sir?’
The Lord answered me, ‘Get up and go into Damascus,
and there you will be told about everything
appointed for you to do.’
Since I could see nothing because of the brightness of that light,
I was led by hand by my companions and entered Damascus.

“A certain Ananias, a devout observer of the law,
and highly spoken of by all the Jews who lived there,
came to me and stood there and said,
‘Saul, my brother, regain your sight.’
And at that very moment I regained my sight and saw him.
Then he said,
‘The God of our ancestors designated you to know his will,
to see the Righteous One, and to hear the sound of his voice;
for you will be his witness before all
to what you have seen and heard.
Now, why delay?
Get up and have yourself baptized and your sins washed away,
calling upon his name.’”
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Commentary on Acts 22:3-16
"St Luke gives us Paul's address to the Jews of Jerusalem, the first of three speeches in his own defense (cf. 24:10-21; 26:1-23) in which he tries to show that there is no reason why Christianity should be opposed by Jew or by Roman. Here he presents himself as a pious Jew, full of respect for his people and their sacred traditions. He earnestly desires his brethren to realize that there are compelling reasons for his commitment to Jesus. " [4]

This is the second account given in Acts of Paul’s conversion experience. In this account Paul himself recalls his role in the Hebrew temple as an enforcer. The reason for his trip to Damascus was the persecution of Christians, whom he was to return to Jerusalem in chains. By this miraculous event, Saul, who is renamed to Paul, becomes a witness to the resurrected Christ and an apostle.

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Or: Acts 9:1-22

Saul, still breathing murderous threats against the disciples of the Lord,
went to the high priest and asked him
for letters to the synagogues in Damascus, that,
if he should find any men or women who belonged to the Way,
he might bring them back to Jerusalem in chains.
On his journey, as he was nearing Damascus,
a light from the sky suddenly flashed around him.
He fell to the ground and heard a voice saying to him,
“Saul, Saul, why are you persecuting me?”
He said, “Who are you, sir?”
The reply came, “I am Jesus, whom you are persecuting.
Now get up and go into the city and you will be told what you must do.”
The men who were traveling with him stood speechless,
for they heard the voice but could see no one.
Saul got up from the ground,
but when he opened his eyes he could see nothing;
so they led him by the hand and brought him to Damascus.
For three days he was unable to see, and he neither ate nor drank.

There was a disciple in Damascus named Ananias,
and the Lord said to him in a vision, AAnanias.”
He answered, “Here I am, Lord.”
The Lord said to him, “Get up and go to the street called Straight
and ask at the house of Judas for a man from Tarsus named Saul.
He is there praying,
and in a vision he has seen a man named Ananias
come in and lay his hands on him,
that he may regain his sight.”
But Ananias replied,
“Lord, I have heard from many sources about this man,
what evil things he has done to your holy ones in Jerusalem.
And here he has authority from the chief priests
to imprison all who call upon your name.”
But the Lord said to him,
“Go, for this man is a chosen instrument of mine
to carry my name before Gentiles, kings, and children of Israel,
and I will show him what he will have to suffer for my name.”
So Ananias went and entered the house;
laying his hands on him, he said,
“Saul, my brother, the Lord has sent me,
Jesus who appeared to you on the way by which you came,
that you may regain your sight and be filled with the Holy Spirit.”
Immediately things like scales fell from his eyes
and he regained his sight.
He got up and was baptized,
and when he had eaten, he recovered his strength.

He stayed some days with the disciples in Damascus,
and he began at once to proclaim Jesus in the synagogues,
that he is the Son of God.
All who heard him were astounded and said,
“Is not this the man who in Jerusalem
ravaged those who call upon this name,
and came here expressly to take them back in chains
to the chief priests?”
But Saul grew all the stronger
and confounded the Jews who lived in Damascus,
proving that this is the Christ.
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Commentary on Acts 9:1-22

This selection is the first of three accounts of Paul’s conversion. In this passage we are given more details about the events leading up to Saul’s actual experience, adding the mindset of Ananias and his fear of approaching Saul because of his reputation. We are also given a little Hebrew numerology as we hear that Saul neither ate nor drank for three days prior to his baptism, the same period Jesus was in the tomb.

According to these accounts, Saul, the enforcer of the Sanhedrin in Jerusalem, was an involuntary convert, a person of zeal and energy that the Lord turned, as Scripture says, into God’s instrument. Although it is only St. Luke that gives Saul the title “apostle” twice (Acts 14: 4; 14), this passage provides a parallel to the call of the others. Paul sees the Kyrios, the risen Lord; he is called, he is given the gift of the Holy Spirit, and he proclaims Christ crucified.

CCC: Acts 9:3-18 639; Acts 9:4-5 598; Acts 9:13 823; Acts 9:14 432; Acts 9:20 442
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Responsorial Psalm: Psalm 117:1bc, 2

R. (Mark 16:15) Go out to all the world and tell the Good News.
or:
R. Alleluia, Alleluia.

Praise the LORD, all you nations;
glorify him, all you peoples!
R. Go out to all the world and tell the Good News.
or:
R. Alleluia, Alleluia.

For steadfast is his kindness toward us,
and the fidelity of the LORD endures forever.
R. Go out to all the world and tell the Good News.
or:
R. Alleluia, Alleluia.
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Commentary on Ps 117:1bc, 2

“This shortest of hymns calls on the nations to acknowledge God's supremacy. The supremacy of Israel's God has been demonstrated to them by the people's secure existence, which is owed entirely to God's gracious fidelity.” [5] Using a refrain from St. Mark’s Gospel (Mark 16:15), the psalm is one of praise for the Good News of God’s salvation.

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Gospel: Mark 16:15-18

Jesus appeared to the Eleven and said to them:
“Go into the whole world
and proclaim the Gospel to every creature.
Whoever believes and is baptized will be saved;
whoever does not believe will be condemned.
These signs will accompany those who believe:
in my name they will drive out demons,
they will speak new languages.
They will pick up serpents with their hands,
and if they drink any deadly thing, it will not harm them.
They will lay hands on the sick, and they will recover.”
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Commentary on Mk 16:15-18

In this passage we are given St. Mark’s version of Jesus’ final commissioning of the apostles. This Gospel account is the final recorded meeting between Jesus and the apostles. It is important because it supports the universal mission of the Twelve, and also the mission Paul is given at his time of conversion: “Go into the whole world and proclaim the Gospel to every creature.” "It is the same charge given at the end of Matthew's Gospel (28:18-20 see also Luke 24:47) and anticipated in the eschatological discourse (Mark 13:10). The good news is no longer limited to God's chosen people, as it had been during Jesus' earthly life (7:27; see Matthew 10:6)." [6]

CCC: Mk 16:15-16 977, 1223; Mk 16:15 888; Mk 16:16 161, 183, 1253, 1256, 1257; Mk 16:17-18 670, 1507; Mk 16:17 434, 1673; Mk 16:18 699
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Reflection:

We recall that when St. Stephen was condemned to death, those who would execute him came and laid their cloaks at the feet of Saul (Acts 7:58). Saul was the one identified as being the “tip of the sword” wielded by the Sanhedrin in Jerusalem in the aftermath of the resurrection of Christ. It was he who persecuted those who believed that Jesus came fulfilling the Law and the Prophets, all that he had so laboriously studied under the great Jewish scholar Gamaliel. For him that must have been like being trained as an astronaut and then finding out the space program was effectively canceled.

We observe, as we consider his journey of faith, that his heart, so intent on serving God that it led him to put to death those who would stray from the path he was taught, would require drastic action to change direction. His encounter with the Lord on the road to Damascus was transformative. The blindness he suffered was symbolic of his interpretation of all of God’s revelation up to that point. He had seen all the signs and completely missed the point. His life had been directed like the person confronted with a giant puzzle. That person was so enthralled by the pieces that they never assembled them to see the whole beautiful picture the puzzle was meant to represent.

St. Paul came to know the truth. He heard the words spoken by Jesus from heaven: “Saul, Saul, why are you persecuting me?” But it did not begin or end there. It was the catalyst of his conversion. He would spend the rest of his life trying to forgive himself for what he had done before that moment. We hear his remorse often in his self-effacing writings.

In his life, we can all take heart. We have all been guilty of not listening to the Lord’s call, to a greater or lesser degree. We often hear of momentous conversion stories, generally affecting those who acted most contrary to the laws of God and Christ, those who have committed heinous crimes, people like the past president of Planned Parenthood who led the fight to legalize abortion. Their stories of conversion are seemingly miraculous. And it appears that those who turned most drastically are generally the loudest proponents of our faith after their life-changing encounter with Christ.

Each of us is also called to conversion. For many of us it is a gradual process, not requiring blindness or imprisonment to cause us to recognize we were on the wrong path. If we are lucky, these “course corrections” are gradual and we are paying attention. At times we may take a seriously wrong turn and be brought back sharply. All of us are undergoing this journey to conversion. No one has come to perfect faith except those who finally see the Lord face to face.

Today we thank God for the gift of St. Paul, apostle to the Gentiles. We also ask our Heavenly Father to “deliver us from temptation” so that we need not undergo one of those sharp changes in our lives. Rather, may God give us the strength to strive constantly to see the face of Christ in those we meet, and to look forward to the day when our journey to the Lord finds fulfillment in the perfect love of the heavenly kingdom.

Pax

[1] The picture is “The Conversion of St. Paul” by Louis Boullogne the Younger c. 1730’s.
[2] S.S. Commemoratio
[3] The readings are taken from the New American Bible, except for the psalm and its response which were developed by the International Committee for English in Liturgy (ICEL). This republication is not authorized by USCCB and is for private use only.
[4] The Navarre Bible, Gospels and Acts, Scepter Publishers, Princeton, NJ, © 2002, p. 865.
[5] NAB footnote on Psalm 117.
[6] The Gospel of Mark, Mary Healy © 2008, Baker Academic, Grand Rapids MI, p. 333.

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 our 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 republication is not authorized by USCCB and is for private use only.