II. FOR THE CONFERRAL OF HOLY ORDERS #770-774

RITUAL MASSES

II. FOR THE CONFERRAL OF HOLY ORDERS

770 Reading from the Old Testament

First Option (For Deacons)

Numbers 3:5-9

The LORD said to Moses:

"Summon the tribe of Levi

and present them to Aaron the priest, as his assistants.

They shall discharge his obligations

and those of the whole community

before the meeting tent by serving at the Dwelling.

They shall have custody of all the furnishings of the meeting tent

and discharge the duties of tlie children of Israel

in the service of the Dwelling.

You shall give the Levites to Aaron and his sons;

they have been set aside from among the children of Israel

as dedicated to me."

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Commentary on Nm 3:5-9

This selection from the Book of Numbers is part of the "Ordering of the Tribes" of Israel. The function of the tribe of Levi is designated in service to the "Dwelling" referring to the dwelling of the Arc of the Covenant or the place where God becomes present to the people. Initially this would have been the "Tent" described in Exodus 33:7-11; 34:5b-9, 28, later it would refer to the Temple in Jerusalem. This passage establishes a hierarchy of service with Levits being subservient to Aaron's priesthood. This will be taken up further in Numbers 18:1-7.

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Second Option (For Priests)

Numbers 11:11b-12, 14-17, 24-25a

Moses asked the LORD:

"Why are you so displeased with me

that you burden me with all this people?

Was it I who conceived all this people?

Or was it 1 who gave them birth,

that you tell me to carry them at my bosom,

like a foster father carrying an infant,

to the land you have promised under oath to their fathers?

I cannot carry all this people by myself,

for they are too heavy for me.

If this is the way you will deal with me,

then please do me the favor of killing me at once,

so that I need no longer face this distress."

Then the LORD said to Moses,

"Assemble for me seventy of the elders of Israel,

men you know for true elders and authorities among the people,

and bring them to the meeting tent.

When they are in place beside you,

I will come down and speak with you there.

I will also take some of the Spirit that is on you

and will bestow it on them,

that they may share the burden of the people with you.

You will then not have to bear it by yourself."

So Moses went out and told the people what the LORD had said.

Gathering seventy elders of the people,

he had them stand around the tent.

The LORD then came down in the cloud and spoke to him.

Taking some of the Spirit that was on Moses,

he bestowed it on the seventy elders,

and as the Spirit came to rest on them, they prophesied.

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Commentary on Nm 11:11b-12, 14-17, 24-25a

This selection begins with Moses' lament to the Lord. The people, still on their sojourn in the desert, have been fed with manna but are still dissatisfied. Moses cries out to the Lord in distress and the Lord answers. The Lord instructs Moses to assemble a complete representation of the Tribes of Israel (designated here by the number 70).

Once that group is presented in the "Tent" or temporary place where the Arc of the Covenant is also housed and where God becomes present to the people, he imparts some of the "spirit" that is on Moses to those chosen to represent the Lord to the people. This "spirit" represents a spirit of understanding of the Lord or Wisdom. Later this spirit will be given as the Holy Spirit, Advocate and Guide to those chosen to carry this role forward in God's plan.

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Third Option (For Bishops and Priests)

Isaiah 61:1-3d

The spirit of the Lord Goo is upon me,

because the LORD has anointed me;

He has sent me to bring glad tidings to the lowly,

to heal the brokenhearted,

To proclaim liberty to the captives

and release to the prisoners,

To announce a year of favor from the LORD

and a day of vindication by our God,

to comfort all who mourn;

To place on those who mourn in Zion

a diadem instead of ashes,

To give them oil of gladness in place of mourning,

a glorious mantle instead of a listless spirit.

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Commentary on Is 61:1-3d

The prophetic vision from Isaiah begins with words used by Jesus himself in Luke 4: 18-19. In the day it was first used it was inspired by the return of faithful from the Babylonian exile. It envisions the coming of the messianic age, foreseeing the saving work of the Messiah (“…glad tidings to the lowly, to heal the brokenhearted, To proclaim liberty to the captives and release to the prisoners”).

CCC: Is 61:1-2 714; Is 61:1 436, 695, 716, 1286

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Fourth Option

Jeremiah 1:4-9

The word of the LORD came to me thus:

Before I formed you in the womb I knew you,

before you were born I dedicated you,

a prophet to the nations I appointed you.

"Ah, Lord, GOD!" I said,

"I know not how to speak; I am too young.”

But the LORD answered me,

Say not, "I am too young."

To whomever I send you, you shall go;

whatever I command you, you shall speak.

Have no fear before them,

because I am with you to deliver you, says the LORD.

Then the LORD extended his hand and touched my mouth, saying,

See, I place my words in your mouth!

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Commentary on Jeremiah 1:4-9

This is the beginning of the Book of the Prophet Jeremiah. It is clear that the author sees the call of the prophet from before his birth (see Isaiah 49:1, 5; Luke 1:15; Galatians 1:15-16. I knew you: I loved you and chose you. I dedicated you: I set you apart to be a prophet.)

In spite of protesting that he was not yet of age (he was less than thirty years of age), God tells him that he (the Lord) will overcome all obstacles (“To whomever I send you, you shall go; whatever I command you, you shall speak. Have no fear before them, because I am with you to deliver you”).

CCC: Jer 1:5 2270; Jer 1:6 2584
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771 Reading from the New Testament

1. (For Deacons)

Acts 6:1-7b

As the number of disciples continued to grow,

the Hellenists complained against the Hebrews

because their widows

were being neglected in the daily distribution.

So the Twelve called together the community of the disciples and said,

“It is not right for us to neglect the word of God to serve at table.

Brothers, select from among you seven reputable men,

filled with the Spirit and wisdom,

whom we shall appoint to this task,

whereas we shall devote ourselves to prayer

and to the ministry of the word.”

The proposal was acceptable to the whole community,

so they chose Stephen, a man filled with faith and the Holy Spirit,

also Philip, Prochorus, Nicanor, Timon, Parmenas,

and Nicholas of Antioch, a convert to Judaism.

They presented these men to the Apostles

who prayed and laid hands on them.

The word of God continued to spread,

and the number of the disciples in Jerusalem increased greatly;

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Commentary on Acts 6:1-7b

This account from Acts is considered to be the institution of the diaconate or the Order of Deacons. There is a clear delineation of roles. The Apostles retain their pastoral role as shepherds of the faith (through “prayer and ministry of the word.”) while assigning the service role (distribution of food and material to the needy) to Stephen and his six brother deacons. It is noteworthy to observe that Stephen and Philip especially began their own service of the word as well but in an evangelical rather than liturgical way.

Understanding the roots of the imposition of hands is key to understanding the rationale for its use in the ordained function. While this was a Hebrew tradition for designating a person for a task, it was later adopted by the Church as a mark of ordination and sacramental selection by God ("From that time on the apostles, in fulfillment of Christ's will, imparted to the newly baptized by the laying on of hands the gift of the Spirit that completes the grace of Baptism.”). [1]

CCC: Acts 6:6 2632; Acts 6:7 595, 1569

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2. (For Deacons)

Acts 8:26-40

The angel of the Lord spoke to Philip,

"Get up and head south on the road

that goes down from Jerusalem to Gaza, the desert route."

So he got up and set out.

Now there was an Ethiopian eunuch,

a court official of the Candace,

that is, the queen of the Ethiopians,

in charge of her entire treasury,

who had come to Jerusalem to worship, and was returning home.

Seated in his chariot, he was reading the prophet Isaiah.

The Spirit said to Philip,

"Go and join up with that chariot."

Philip ran up and heard him reading Isaiah the prophet and said,

"Do you understand what you are reading?"

He replied,

"How can I, unless someone instructs me?"

So he invited Philip to get in and sit with him.

This was the Scripture passage he was reading:

Like a sheep he was led to the slaughter,
and as a lamb before its shearer is silent,
so he opened not his mouth.
In his humiliation justice was denied him.
Who will tell of his posterity?
For his life is taken from the earth.

Then the eunuch said to Philip in reply,

"I beg you, about whom is the prophet saying this?

About himself, or about someone else?"

Then Philip opened his mouth and, beginning with this Scripture passage,

he proclaimed Jesus to him.

As they traveled along the road

they came to some water,

and the eunuch said, "Look, there is water.

What is to prevent my being baptized?"

Then he ordered the chariot to stop,

and Philip and the eunuch both went down into the water,

and he baptized him.

When they came out of the water,

the Spirit of the Lord snatched Philip away,

and the eunuch saw him no more,

but continued on his way rejoicing.

Philip came to Azotus, and went about proclaiming the good news

to all the towns until he reached Caesarea.

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Commentary on Acts 8:26-40

In this story of Philip’s conversion of the eunuch, we are given a strong mystical nudge; first when Philip is instructed by an angel to leave on the trip, and again with his disappearance after the baptism of the eunuch.

Even as Philip approaches the eunuch he finds the process of conversion is set in motion through the oracle of Isaiah 53:7ff. We are told Philip, when asked about the passage from the "Suffering Servant" oracle, proclaims Christ crucified, the truth of which completes the the conversion process and the eunuch requests baptism. His work of proclamation of the Gospel completed, Philip is "snatched " away to continue spreading the good news in Caesarea.

If we read this passage in context with verse numbers, we find v. 37 is not present in either the New American or the Jerusalem Bibles. That is because, in the oldest and best manuscripts, it was not present. But, for our benefit, v. 37 said, responding to the eunuch’s request for baptism: "And Philip said, 'If you believe with all your heart, you may.' And he said in reply, 'I believe that Jesus Christ is the Son of God.'"In modern texts it is omitted as probably a latter addition by some early Christian redactor.

CCC: Acts 8:26-29 334; Acts 8:32-35 601; Acts 8:37 454

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Acts 10:37-43

Peter proceeded to speak and said:

"You know what has happened all over Judea,

beginning in Galilee after the baptism

that John preached,

how God anointed Jesus of Nazareth

with the Holy Spirit and power.

He went about doing good

and healing all those oppressed by the Devil,

for God was with him.

We are witnesses of all that he did

both in the country of the Jews and in Jerusalem.

They put him to death by hanging him on a tree.

This man God raised on the third day and granted that he be visible,

not to all the people, but to us,

the witnesses chosen by God in advance,

who ate and drank with him after he rose from the dead.

He commissioned us to preach to the people

and testify that he is the one appointed by God

as judge of the living and the dead.

To him all the prophets bear witness,

that everyone who believes in him

will receive forgiveness of sins through his name."

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Commentary on Acts 10:37-43

This is part of Peter’s speech to the Cornelius and his family (Gentiles). Peter (according to St. Luke) assumes the people know what has happened – namely that Jesus who was thought to be the Messiah, had proven that fact in the resurrection. Now he reminds them, before the creed was written that Christ will come again to judge the living and the dead.

He goes further, explaining that his Apostles are also called to spread that word through preaching. To take what they have been given, the Good News of Christ and him crucified, into the world. This call, St. Peter explains, is so all peoples might come to know and understand that God has fulfilled the promise he made through the prophets by providing a sacrifice of atonement, His Only Begotten Son, Jesus and that belief in him will lead to reconciliation to the Father through the forgiveness of sins.

CCC: Acts 10:38 438, 453, 486, 1289; Acts 10:39 597; Acts 10:41 659, 995; Acts 10:42 679

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4. (For Bishops and Priests)

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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Romans 12:4-8

Brothers and sisters:

As in one body we have many parts,

and all the parts do not have the same function,

so we, though many, are one Body in Christ

and individually parts of one another.

Since we have gifts that differ according to the grace given to us,

let us exercise them:

if prophecy, in proportion to the faith;

if ministry, in ministering;

if one is a teacher, in teaching;

if one exhorts, in exhortation;

if one contributes, in generosity;

if one is over others, with diligence;

if one does acts of mercy, with cheerfulness.

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Commentary on Rom 12:4-8

St. Paul speaks to a community that is one in faith in Christ. He tells the community that in their union the gifts of each must serve the needs of all and these gifts need to be exercised. The Evangelist uses the analogy of the “Body” (the Body of Christ) with each part of the body serving an important purpose though each different for the others. In the second part of the selection the

"No virtue worthy of its name can foster selfishness. Every virtue necessarily works for the good of our own soul and to the good of those around us [...]. Ties of solidarity should bind us all and, besides, in the order of grace we are united by the supernatural likes of the Communion of Saints" (St. Josemaria Escriva, Friends of God, 76) [2]. Evangelist gives a litany of exhortations to live the love of Christ, following his command to love one another sincerely and to forgive those who persecute them.

CCC: Rom 12-15 1454, 1971; Rom 12:4 1142; Rom 12:5 1372; Rom 12:5 1372; Rom 12:6-8 2004; Rom 12:6 114; Rom 12:8 2039

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2 Corinthians 4:1-2, 5-7

Peter proceeded to speak and said:
"You know what has happened all over Judea,
beginning in Galilee after the baptism
that John preached,
how God anointed Jesus of Nazareth
with the Holy Spirit and power.
He went about doing good
and healing all those oppressed by the Devil,
for God was with him.
We are witnesses of all that he did
both in the country of the Jews and in Jerusalem.
They put him to death by hanging him on a tree.
This man God raised on the third day and granted that he be visible,
not to all the people, but to us,
the witnesses chosen by God in advance,
who ate and drank with him after he rose from the dead.
He commissioned us to preach to the people
and testify that he is the one appointed by God
as judge of the living and the dead.
To him all the prophets bear witness,
that everyone who believes in him
will receive forgiveness of sins through his name."
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Commentary on 2 Cor 4:1-2, 5-7

St. Paul speaks of his own ministry to the people of Corinth. Using his actions as an example, he makes the case for repentance (“…we have renounced shameful, hidden things”) and against false teachers (“…not acting deceitfully or falsifying the word of God”). Paul then uses the “light in the darkness” metaphor. He seems to be thinking of Genesis 1:3 and presenting his apostolic ministry as a new creation. In his final statement he makes it clear that it is for God’s glory in Christ that he proclaims this message and that the messenger himself is the humble “earthen vessel.”

CCC: 2 Cor 4:6 298, 2583; 2 Cor 4:7 1420
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2 Corinthians 5:14-20

Brothers and sisters:

The love of Christ impels us.

once we have come to the conviction that one died for all;

therefore, all have died.

He indeed died for all,

so that those who live might no longer live for themselves

but for him who for their sake died and was raised.

Consequently, from now on we regard no one according to the flesh;

even if we once knew Christ according to the flesh,

yet now we know him so no longer.

So whoever is in Christ is a new creation:

the old things have passed away;

behold, new things have come.

And all this is from God,

who has reconciled us to himself through Christ

and given us the ministry of reconciliation,

namely, God was reconciling the world to himself in Christ,

not counting their trespasses against them

and entrusting to us the message of reconciliation.

So we are ambassadors for Christ,

as if God were appealing through us.

We implore you on behalf of Christ,

be reconciled to God.

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Commentary on 2 Cor 5:14-20

This passage from St. Paul’s Second Letter to the Corinthians has a distinctly sacramental flavor. First he speaks of dying with Christ, becoming one with him in the spirit. This occurs in the sacrament of Baptism. The whole idea of being reconciled to God in Christ is inherent in the Sacrament of Confirmation and concluded in the Eucharist. These of course are the three sacraments of Christian Initiation.

CCC: 2 Cor 5:14 616, 851; 2 Cor 5:15 605, 655, 1269; 2 Cor 5:17 1214, 1265; 2 Cor 5:17-18 1999; 2 Cor 5:18-21 2844; 2 Cor 5:18 981, 1442, 1461; 2 Cor 5:19 433, 620; 2 Cor 5:20 859, 1424, 1442

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Ephesians 4:1-7, 11-13

Brothers and sisters:

I, a prisoner for the Lord,

urge you to live in a manner worthy of the call you have received,

with all humility and gentleness, with patience,

bearing with one another through love,

striving to preserve the unity of the Spirit

through the bond of peace:

one Body and one Spirit,

as you were also called to the one hope of your call;

one Lord, one faith, one baptism;

one God and Father of all,

who is over all and through all and in all.

But grace was given to each of us

according to the measure of Christ's gift.

And he gave some as Apostles, others as prophets,

others as evangelists, others as pastors and teachers,

to equip the holy ones for the work of ministry,

for building up the Body of Christ,

until we all attain to the unity of faith

and knowledge of the Son of God, to mature manhood,

to the extent of the full stature of Christ.

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Commentary on Eph 4:1-7, 11-13

St. Paul enjoins the Church at Ephesus to holiness and unity as part of his instructions on what it means to live the Christian life. Though one baptism (“the call you have received”) we are united in Christ and through Christ to God the Father. While humility is not listed in the Greek lists as a virtue, the evangelist raises self-effacing service of others to this status (see also 1 Corinthians 13:4, Galatians 5:22, and Colossians 3:12).

He goes on speaking of the unity of different parts of the living body of Christ, the Church, saying that different gifts were given (similar lists are found at Romans 12:3-8 and 1 Corinthians 12:1-31). He begins the list of gifts with those of spiritual leadership: Apostles, prophets, evangelists, pastors, and teachers. These have been called to service to others.

CCC: Eph 4-6 1454; Eph 4-5 1971; Eph 4:2 2219; Eph 4:3-5 866; Eph 4:3 814; Eph 4:4-6 172, 249, 2790; Eph 4:7 913; Eph 4:11-16 794; Eph 4:11-13 669; Eph 4:11 1575; Eph 4:13 674, 695, 2045

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9. (For Deacons)

1 Timothy 3:8-10, 12-13

Deacons must be dignified, not deceitful,

not addicted to drink, not greedy for sordid gain,

holding fast to the mystery of the faith with a clear conscience.

Moreover, they should be tested first;

then, if there is nothing against them,

let them serve as deacons.

Deacons may be married only once

and must manage their children and their households well.

Thus those who serve well as deacons gain good standing

and much confidence in their faith in Christ Jesus.

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Commentary on 1 Tm 3:8-10, 12-13

St. Paul gives instructions in this passage on the character of Deacons (diakonos) in the early Church. They are required to be faith filled and moderate in their habits. We see the foundations for the current rule that Deacons are required to be celibate if they are not married or are predeceased by their wives. We also see the scriptural foundation for the scrutinies and the request for comment from the faith community insuring the character of the men called to this order and the support of those they serve.

CCC: 1 Tm 3:1-13 1577; 1 Tm 3:9 1794

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10. (For Priests)

1 Timothy 4:12-16

Beloved:

Let no one have contempt for your youth,

but set an example for those who believe,

in speech, conduct, love, faith, and purity.

Until I arrive, attend to the reading, exhortation, and teaching.

Do not neglect the gift you have,

which was conferred on you through the prophetic word

with the imposition of hands by the presbyterate.

Be diligent in these matters, be absorbed in them,

so that your progress may be evident to everyone.

Attend to yourself and to your teaching;

persevere in both tasks,

for by doing so you will save

both yourself and those who listen to you.

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Commentary on 1 Tm 4:12-16

In this selection from St. Paul’s Letter we hear the evangelist instructing St. Timothy on his pastoral duties and conduct. St. Paul urges him to use his God given gifts to their fullest and to set an example for his congregation. Timothy is reminded that what was conferred upon him through the imposition of hands by the presbyterate, the Holy Spirit will lead him and those he serves to salvation.

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OR (For Bishops)

1 Timothy 4:12b-16

Beloved:

Set an example for those who believe,

in speech, conduct, love, faith, and purity.

Until I arrive, attend to the reading, exhortation, and teaching.

Do not neglect the gift you have,

which was conferred on you through the prophetic word

with the imposition of hands by the presbyterate.

Be diligent in these matters, be absorbed in them,

so that your progress may be evident to everyone.

Attend to yourself and to your teaching;

persevere in both tasks,

for by doing so you will save

both yourself and those who listen to you.

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Commentary on 1 Tm 4:12b-16

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11. (For Bishops)

2 Timothy 1:6-14

Beloved:

I remind you to stir into flame

the gift of God that you have through the imposition of my hands.

For God did not give us a spirit of cowardice

but rather of power and love and self-control.

So do not be ashamed of your testimony to our Lord,

nor of me, a prisoner for his sake;

but bear your share of hardship for the Gospel

with the strength that comes from God.

He saved us and called us to a holy life,

not according to our works

but according to his own design

and the grace bestowed on us in Christ Jesus before time began,

but now made manifest

through the appearance of our savior Christ Jesus,

who destroyed death and brought life and immortality

to light through the Gospel,

for which I was appointed preacher and Apostle and teacher.

On this account I am suffering these things;

but I am not ashamed,

for I know him in whom I have believed

and am confident that he is able to guard

what has been entrusted to me until that day.

Take as your norm the sound words that you heard from me,

in the faith and love that are in Christ Jesus.

Guard this rich trust with the help of the Holy Spirit

that dwells within us.

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Commentary on 2 Tm 1:6-14

St. Paul reminds his student that he has been given great strength in the grace given through the imposition of hands (his ordination). He exhorts St. Timothy to boldly proclaim what was then the controversial message that Jesus is the Christ and that the Jews and Gentiles in Timothy’s region should turn to this new belief and understanding.

"There is a theological basis for courageously confronting the difficulties the Gospel brings with it - the fact that we have been called by God, who has revealed himself as our Savior. As elsewhere in the letters (cf. 1 Timothy 3:1-15ff; Titus 3:5-7). St. Paul here speaks a succinct hymn in praise of salvation, probably using expressions based on some liturgical hymn or confession of faith."[3]

St. Paul reminds Timothy that he should expect difficulty and hardship as a consequence of speaking out but he (Timothy) should turn to the Holy Spirit for strength.

CCC: 2 Tm 1:6 1577, 1590; 2 Tm 1:8 2471, 2506; 2 Tm 1:9-10 257, 1021; 2 Tm 1:12-14 84; 2 Tm 1:12 149; 2 Tm 1:13-14 857; 2 Tm 1:14 1202

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12.

Hebrews 5:1-10

Brothers and sisters:

Every high priest is taken from among men

and made their representative before God,

to offer gifts and sacrifices for sins.

He is able to deal patiently with the ignorant and erring,

for he himself is beset by weakness

and so, for this reason, must make sin offerings for himself

as well as for the people.

No one takes this honor upon himself

but only when called by God,

just as Aaron was.

In the same way,

it was not Christ who glorified himself in becoming high priest,

but rather the one who said to him:

You are my Son:

this day I have begotten you;

just as he says in another place,

You are a priest forever

according to the order of Melchizedek.

In the days when he was in the Flesh,

he offered prayers and supplications with loud cries and tears

to the one who was able to save him from death,

and he was heard because of his reverence.

Son though he was, he learned obedience from what he suffered;

and when he was made perfect,

he became the source of eternal salvation for all who obey him.

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Commentary on Heb 5:1-10

This is an important passage from the standpoint of understanding the call to ministry, especially the priesthood. It is frequently used at ordinations, and provides an understanding of what it means to be called to a vocation: “No one takes this honor upon himself but only when called by God.”

“Priests are mediators between man and God. As such they must be united with men and called by God. The priests of Israel, who traced their lineage to Aaron and his sons, were united with men in the weakness of human sin and were called by God to an earthly priesthood (Exodus 28:1-4; 40:12-15). Jesus, too, was united with men in his human nature (Hebrews 2:14); however, unlike the Aaronic priests, he was free from sin (Hebrews 4:15) and was called by God to a heavenly priesthood (v. 5-6; Hebrews 8:1-4). Priestly ministry is a vocation from God, not volunteer work that men can take upon themselves (CCC 1539, 1578).”[4]

The second part of the reading continues with Christ’s own call. The author captures Christ’s humanity in this description. The reference to the “order of Melchizedek,” the priest king, is first identified in Genesis 14:18 and again in Psalm 110:4. The image of Melchizedek is used to prefigure Christ, the Messiah who is Priest, Prophet, and King. This same indelible character is imposed upon those called to God’s service in the priesthood.

CCC: Heb 5:1 1539; Heb 5:3 1540; Heb 5:4 1578; Heb 5:6 1537; Heb 5:7-9 609, 2606; Heb 5:7-8 612, 1009; Heb 5:7 2741; Heb 5:8 2825; Heb 5:9 617; Heb 5:10 1544

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13.

1 Peter 4:7b-11

Beloved:

Be serious and sober-minded

so that you will be able to pray.

Above all, let your love for one another be intense,

because love covers a multitude of sins.

Be hospitable to one another without complaining.

As each one has received a gift, use it to serve one another

as good stewards of God's varied grace.

Whoever preaches, let it be with the words of God;

whoever serves, let it be with the strength that God supplies,

so that in all things God may be glorified through Jesus Christ,

to whom belong glory and dominion forever and ever. Amen.

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Commentary on 1 Pt 4:7b-11

“The inner life of the eschatological community [the Christian Community’s focus on the end times] is outlined as the end (the parousia of Christ) and the judgment draws near in terms of seriousness, sobriety, prayer, and love expressed through hospitality and the use of one's gifts for the glory of God and of Christ.”[5] The concluding doxology may have been the ending of an address or possibly even the conclusion of a baptismal celebration.

CCC: 1 Pt 4:6 634; 1 Pt 4:7 670, 1806; 1 Pt 4:8 1434

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14.

1 Peter 5:1-4

Beloved:

I exhort the presbyters among you,

as a fellow presbyter and witness to the sufferings of Christ

and one who has a share in the glory to be revealed.

Tend the flock of God in your midst,

overseeing it not by constraint but willingly,

as God would have it, not for shameful profit but eagerly.

Do not lord it over those assigned to you,

but be examples to the Hock.

And when the chief Shepherd is revealed,

you will receive the unfading crown of glory.

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Commentary on 1 Pt 5:1-4

St. Peter, first among the Apostles, concludes his first letter writing specifically to those who have been appointed to lead local Christian communities. These individuals would have been appointed by the Apostles as they traveled on their missionary journeys. He provides a view of leadership consistent with Christ’s teaching and contradicting the Jewish leadership style which was authoritarian. He exhorts the Presbyters or Elders to offer their service as a gift to God and provide leadership through their example of humility.

"St Gregory the Great teaches that the pastor of souls "should always give the lead, to show by his example the way to life, so that his flock (who follow the voice and the actions of the pastor) are guided more by example than by words; his position obliges him to speak of elevated things, and also to manifest them personally; the word more easily gains access to the hearts of hearers when it carries with it the endorsement of the life of him who when giving instructions assists in their fulfillment by his own example" ("Regulae Pastoralis Liber", 2, 3)." [14]

CCC: 1 Pt 5:3 893, 1551; 1 Pt 5:4 754

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772 Responsorial Psalm

Psalm 23:1-3, 4, 5, 6

R. (1) The Lord is my shepherd; there is nothing I shall want.

The LORD is my shepherd; I shall not want.

In verdant pastures he gives me repose;

Beside restful waters he leads me;

he refreshes my soul.

R. The Lord is my shepherd; there is nothing I shall want.

He guides me in right paths

for his name’s sake.

Even though I walk in the dark valley

I fear no evil; for you are at my side

With your rod and your staff

that give me courage.

R. The Lord is my shepherd; there is nothing I shall want.

You spread the table before me

in the sight of my foes;

You anoint my head with oil;

my cup overflows.

R. The Lord is my shepherd; there is nothing I shall want.

Only goodness and kindness follow me

all the days of my life;

And I shall dwell in the house of the LORD

for years to come.

R. The Lord is my shepherd; there is nothing I shall want.

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Commentary on Ps 23:1-3, 4, 5, 6

Psalm 23 is one of the most familiar songs in the entire psalter. “God's loving care for the psalmist is portrayed under the figures of a shepherd for the flock (Psalm 23:1-4) and a host's generosity toward a guest (Psalm 23:5-6). The imagery of both sections is drawn from traditions of the exodus (Isaiah 40:11; 49:10; Jeremiah 31:10).” [6] While the theme of shepherd is mentioned in the first strophe, the psalm really speaks to the peace given to those who follow the Lord and place their trust in Him, even into the “dark valley.”

The reference in the third strophe above: “'You spread the table before me in the sight of my foes' occurs in an exodus context in Psalm 78:19. As my enemies watch: my enemies see that I am God's friend and guest. Oil: a perfumed ointment made from olive oil, used especially at banquets (Psalm 104:15; Matthew 26:7; Luke 7:37, 46; John 12:2).”[7]

CCC: Ps 23:5 1293
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Psalm 84:3-4, 5, 11

R. (5a) Blessed are they who dwell in your house, O Lord.

My soul yearns and pines

for the courts of the LORD.

My heart and my flesh

cry out for the living God.

Even the sparrow finds a home,

and the swallow a nest

in which she puts her young-

Your altars, O LORD of hosts,

my king and my God!

R. Blessed are they who dwell in your house, O Lord.

Blessed they who dwell in your house!

continually they praise you.

R. Blessed are they who dwell in your house, O Lord.

I had rather one day in your courts

than a thousand elsewhere;

I had rather lie at the threshold of the house of my God

than dwell in the tents of the wicked.

R. Blessed are they who dwell in your house, O Lord.

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Commentary on Ps 84:3-4, 5, 11

Psalm 84 is a hymn of praise for those who depend on God (Blessed they who dwell in your house!). The house of the Lord invites all who are faithful, from the largest to the smallest. In this selection we hear the intense desire to live in God's Holy Temple, praising the LORD continuously. The timelessness of heaven is reflected in the service of God's house, his dwelling place.

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Psalm 89:21-22, 25 and 27

R. (2) For ever I will sing the goodness of the Lord.

“I have found David, my servant;

with my holy oil I have anointed him.

That my hand may always be with him;

and that my arm may make him strong.”

R. For ever I will sing the goodness of the Lord.

“My faithfulness and my mercy shall be with him;

and through my name shall his horn be exalted.

He shall say of me, ‘You are my father,

my God, the Rock, my savior!’“

R. For ever I will sing the goodness of the Lord.

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Commentary on Ps 89:21-22, 25 and 27

Psalm 89, taken as a whole, is a communal lament. This selection rejoices in God’s establishment of the Davidic Dynasty and the promise of heavenly support for his kingdom.

CCC: Ps 89 709

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Psalm 96:1-2a, 2b-3, 10

R. (See Matthew 28:19) Go out to the World and teach all nations, alleluia.

Sing to the LORD a new song;

sing to the LORD, all you lands.

Sing to the LORD; bless his name.

R. Go out to the World and teach all nations, alleluia.

Announce his salvation, day after day.

Tell his glory among the nations;

among all peoples, his wondrous deeds.

R. Go out to the World and teach all nations, alleluia.

Say among the nations: The LORD is king.

He has made the world firm, not to be moved;

he governs the peoples with equity.

R. Go out to the World and teach all nations, alleluia.

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Commentary on Ps 96:1-2a, 2b-3, 10

Once again today a song of praise and thanksgiving (Psalm 96 a Royal Psalm) is used in conjunction with the theme from Acts of announcing God’s salvation to all peoples of all lands. Additional emphasis is placed on the holiness of the “Name of God.”

CCC: Ps 96:2 2143

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Psalm 100:1b-2, 3, 4, 5

R. (John 15:14) You are my friends, says the Lord, if you do what I command you.

Sing joyfully to the LORD, all you lands;

serve the LORD with gladness;

come before him with joyful song.

R. You are my friends, says the Lord, if you do what I command you.

Know that the LORD is God;

he made us, his we are;

his people, the flock he tends.

R. You are my friends, says the Lord, if you do what I command you.

Enter his gates with thanksgiving,

his courts with praise;

Give thanks to him; bless his name.

R. You are my friends, says the Lord, if you do what I command you.

For he is good,

the LORD, whose kindness endures forever,

and his faithfulness, to all generations.

R. You are my friends, says the Lord, if you do what I command you.

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Commentary on Ps 100:1b-2, 3, 4, 5

Psalm 100 is a communal song of thanksgiving in which the psalmist invites the people to come to God with praise and thanksgiving for the wondrous things he has done.. In this selection the psalmist gives thanks for God’s favor and his unending support in all good things. It affirms God’s saving grace given to his sons and daughters through all generations. The song recalls God the creator who is love and fidelity knows no bounds.

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Psalm 110:1, 2, 3, 4