Sunday, January 12, 2014

VIII. For the Consecration of Virgins and Religious Profession #811-815

RITUAL MASSES

   VIII. For the Consecration of Virgins and Religious Profession

 811 Reading from the Old Testament

1.

The Lord said to Abram:
“Go forth from the land of your kinsfolk
and from your father’s house to a land that I will show you.

“I will make of you a great nation,
and I will bless you;
I will make your name great,
so that you will be a blessing.
I will bless those who bless you
and curse those who curse you.
All the communities of the earth
shall find blessing in you.”

Abram went as the Lord directed him.
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Commentary on Gn 12:1-4a

The genealogy of the Hebrew generations that ended with Abram and his wife migrating from the land of Ur (Genesis 11:27ff) sets this reading as a formal introduction. Abram (later Abraham) is chosen by God to become a great leader of people in holiness. "The universalism that marked Genesis chapters 1-11 having now failed, the Lord begins anew, singling out one Mesopotamian - in no way distinguished from his peers as yet - and promising to make of him a great nation, not numbered in the seventy nations of chapter 10.  What the Lord promises Abram (his name is changed to "Abraham" only in Chapter 17) - land, numerous offspring, and blessing - constitutes to a large extent a reversal of some of the curses on Adam and Eve - exile, pain in childbirth, and uncooperative soil (Genesis 3:16-24)."[17]
 
The blessing provided here is discussed at some length in the notes on this section: “Shall find blessing in you: the sense of the Hebrew expression is probably reflexive, "shall bless themselves through you" (i.e., in giving a blessing they shall say, "May you be as blessed as Abraham"), rather than passive, "shall be blessed in you." Since the term is understood in a passive sense in the New Testament (Acts 3:25; Galatians 3:8), it is rendered here by a neutral expression that admits to both meanings; so also in the blessings given by God to Isaac (Genesis 26:4) and Jacob (Genesis 28:14).”[18]

CCC: Gn 12:1-4 145; Gn 12:1 59; Gn 12:2 762, 1669; Gn 12:3 706, 2676; Gn 12:3 LXX 59; Gn 12:4 2570
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2.

During the time young Samuel was minister to the Lord under Eli,
a revelation of the Lord was uncommon and vision infrequent.
One day Eli was asleep in his usual place.
His eyes had lately grown so weak that he could not see.
The lamp of God was not yet extinguished,
and Samuel was sleeping in the temple of the LORD
where the ark of God was.
The LORD called to Samuel, who answered, “Here I am.”
Samuel ran to Eli and said, “Here I am. You called me.”
“I did not call you, “ Eli said. “Go back to sleep.”
So he went back to sleep.
Again the LORD called Samuel, who rose and went to Eli.
“Here I am, “ he said. “You called me.”
But Eli answered, “I did not call you, my son. Go back to sleep.”

At that time Samuel was not familiar with the LORD,
because the LORD had not revealed anything to him as yet.
The LORD called Samuel again, for the third time.
Getting up and going to Eli, he said, “Here I am. You called me.”
Then Eli understood that the LORD was calling the youth.
So he said to Samuel, “Go to sleep, and if you are called, reply,
Speak, LORD, for your servant is listening.”
When Samuel went to sleep in his place,
the LORD came and revealed his presence,
calling out as before, “Samuel, Samuel!”
Samuel answered, “Speak, for your servant is listening.”
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Commentary on 1 Sm 3:3b-10

This passage contains the story of the call of Samuel popularized by the song “Here I Am Lord.” It is clear from the text that this historical period did not have regular contacts with those gifted with prophecy (“It was rare for the Lord to speak in those days.”[20]). It is the priest Eli who recognizes that it is God calling to the young Samuel and tells the boy how to respond.

CCC: 1 Sm 3:9-10 2578
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3.

Elijah went a day's journey into the desert,
until he came to a broom tree and sat beneath it.
He prayed for death saying:
"This is enough, O LORD!
Take my life, for I am no better than my fathers."
He lay down and fell asleep under the broom tree,
but then an angel touched him and ordered him to get up and eat.
He looked and there at his head was a hearth cake
and a jug of water.
After he ate and drank, he lay down again,
but the angel of the LORD came back a second time,
touched him, and ordered,
"Get up and eat, else the journey will be too long for you!"
He got up, ate, and drank;
then strengthened by that food,
he walked forty days and forty nights to the mountain of God, Horeb.

There he came to a cave, where he took shelter.
Then the LORD said to him,
"Go outside and stand on the mountain before the LORD;
the LORD will be passing by."
A strong and heavy wind was rending the mountains
and crushing rocks before the LORD--
but the LORD was not in the wind.
After the wind there was an earthquake—
but the LORD was not in the earthquake.
After the earthquake there was fire—
but the LORD was not in the fire.
After the fire there was a tiny whispering sound.
When he heard this,
Elijah hid his face in his cloak
and went and stood at the entrance of the cave.
A voice said to him, "Elijah, why are you here?"
He replied, "I have been most zealous for the LORD, the God of hosts.
But the children of Israel have forsaken your covenant,
torn down your altars, and put your prophets to the sword.
I alone am left, and they seek to take my life."
The LORD said to him,
"Go, take the road back to the desert near Damascus."
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Commentary on 1 Kgs 19:4-9a, 11-15a

This episode from the tale of Elijah finds the prophet fleeing from Jezebel who was the ruler of Beer-sheba. Elijah, in order to demonstrate the superiority of God over the false god Baal had defeated and slain the priests of Baal and was under sentence of death (see 1 Kings 19:2). He flees into the desert believing he had failed God and, in frustration, gives up, asking God to take his life.Exhausted he falls asleep under the broom tree (really more of a desert shrub than a tree but often used by Bedouins for protection from the wind). The Lord sends a messenger to him and commands him to eat the bread he offered and drink the water he provided. The messenger then leads Elijah to “the mountain of God, Horeb.” There is great symbolism in leading Elijah to that place. It is considered to be the same mountain upon which Moses received the Law (referred to by a different name as Mount Sinai). His forty days and forty night journey represents a spiritual journey as well as distance.

Unsuccessful in bringing the people back to authentic worship of God, Elijah the Prophet flees to the same holy mountain where Moses was given the Law.

“Though various phenomena, such as wind, storms, earthquakes, fire (Exodus 19:18-19), herald the divine presence, they do not constitute the presence itself which, like the tiny whispering sound, is imperceptible and bespeaks the spirituality of God. It was fitting that Elijah, whose mission it was to re-establish the covenant and restore the pure faith, should have returned to Horeb where the covenant was revealed to Moses and through him to the Israelite people (Exodus 3:1-4, 17; 33:18-34:9). Moses and Elijah appeared with Christ at the time of his transfiguration (Matthew 17:1-9; Mark 9:1-7; Luke 9:28-36).” [1]

Following God’s revelation, Elijah is sent toward Damascus where he will be instrumental in bringing Israel back to the God by appointing (anointing) new leaders, including his own successor Elisha.

CCC: 1 Kg 19:1-14 2583; 1 Kg 19:5 332
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4.

The LORD said to Elijah:
“You shall anoint Elisha, son of Shaphat of Abelmeholah,
as prophet to succeed you.”

Elijah set out and came upon Elisha, son of Shaphat,
as he was plowing with twelve yoke of oxen;
he was following the twelfth.
Elijah went over to him and threw his cloak over him.
Elisha left the oxen, ran after Elijah, and said,
“Please, let me kiss my father and mother goodbye,
and I will follow you.”
Elijah answered, “Go back!
Have I done anything to you?”
Elisha left him, and taking the yoke of oxen, slaughtered them;
he used the plowing equipment for fuel to boil their flesh,
and gave it to his people to eat.
Then Elisha left and followed Elijah as his attendant.
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Commentary on 1 Kgs 19:16b, 19-21

Elijah’s time is coming to an end, and God instructs him to select his successor, Elisha. In response to God’s instruction, Elijah travels to a region near Damascus, and finds Elisha plowing a field using the symbolic twelve oxen (for the twelve tribes of Israel). “Elijah's act of throwing his mantle over the shoulders of Elisha expressed the divine call to share the prophetic mission. Elisha's prompt response through destruction of his plow and the oxen is an example of total obedience and detachment from his former manner of living in order to promote the glory of God."[1]

"Elisha's response to Elijah's call is quite exemplary: he leaves everything behind and puts himself at the disposal of the prophet. That will be how the apostles respond to Christ (cf. Matthew 4:20, 22; etc.), and it should be how anyone responds when the Lord calls him or her to a mission which involves leaving everything. But the call issued by Jesus is more pressing than Elijah's, as can be seen from the Gospel passage where Jesus, in response to someone who says, 'I will follow you, Lord; but let me first say farewell to those at my home,' replies, 'No one who puts his hand to the plough and looks back is fit for the kingdom of God' (Luke 9:61-62)."[16]

CCC: 1 Kgs 19:16 436
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5.

Hark! my lover–here he comes
springing across the mountains,
leaping across the hills.
My lover is like a gazelle
or a young stag.
Here he stands behind our wall,
gazing through the windows,
peering through the lattices.
My lover speaks; he says to me,
“Arise, my beloved, my dove, my beautiful one,
and come!
“For see, the winter is past,
the rains are over and gone.
The flowers appear on the earth,
the time of pruning the vines has come,
and the song of the dove is heard in our land.
The fig tree puts forth its figs,
and the vines, in bloom, give forth fragrance.
Arise, my beloved, my beautiful one,
and come!

“O my dove in the clefts of the rock,
in the secret recesses of the cliff,
Let me see you,
let me hear your voice,
For your voice is sweet,
and you are lovely.”
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Commentary on Sg 2:8-14

From the Song of Songs we are given a love song, in this instance the bride seeing her love approach. The time of their meeting draws near and she begs for the time they can be together: “Let me see you, let me hear your voice, for your voice is sweet, and you are lovely." This reading is a favorite at weddings for obvious reasons.  Placed here, on the verge of Christmas tide, we see a more complete purpose as the Church rejoices in the coming of her bridegroom, Christ.

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6.

Set me as a seal on your heart,
as a seal on your arm;
For stern as death is love,
relentless as the nether world is devotion;
its flames are a blazing fire.
Deep waters cannot quench love,
nor floods sweep it away.
Were one to offer all he owns to purchase love,
he would be roundly mocked.
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Commentary on Sgs 8:6-7

This short phrase from a love song in Song of Songs begins with the notion of undying fidelity in love. ("Set me as a seal on your heart – Seal: this could be worn bound to the arm, as here, or suspended at the neck, or as a ring (Jeremiah 22:24). It was used for identification and signatures. Stern . . . relentless: in human experience, death and the nether world are inevitable, unrelenting; in the end they always triumph. Love, which is just as certain of its victory, matches its strength against the natural enemies of life; waters cannot extinguish it nor floods carry it away. It is more priceless than all riches.”)[2] In this context the image of chaste love of God reflects the virgin’s virtue.

CCC: Sgs 8:6-7 1611; Sgs 8:6 1040, 1295
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7.

Hear then,O Jacob, my servant,
Israel, whom I have chosen.
Thus says the LORD who made you,
your help, who formed you from the womb:
Fear not, O Jacob, my servant,
the darling whom I have chosen.
I will pour out water upon the thirsty ground,
and streams upon the dry land;
I will pour out my spirit upon your offspring,
and my blessing upon your descendants.
They shall spring up amid the verdure
like poplars beside the flowing waters.
One shall say, "I am the LORD'S,"
another shall be named after Jacob,
and this one shall write on his hand, "The LORD'S,"
and Israel shall be his surname.
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Commentary on Is 44:1-5

From the "Book of Consolation" in Isaiah we hear this portion of a hymn giving praise to God who calls us to be his own. The language used is tender and loving. In other translations "darling" is translated as "Jeshurun", a term of endearment used only in Deuteronomy 32:15; 33:5, 26. The Lord calls those he chooses his own possession and they shall acknowledge to whom they belong. The Lord promises prosperity to them; water flowing on parched earth, trees beside flowing waters. There is unity between the two kingdoms Judah and Israel as those called back from exile are joined in Yahweh.

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8.

Thus says the LORD:
The descendants of my people shall be renowned among the nations,
and their offspring among the peoples;
All who see them shall acknowledge them
as a race the LORD has blessed.
I rejoice heartily in the LORD,
in my God is the joy of my soul;
For he has clothed me with a robe of salvation,
and wrapped me in a mantle of justice,
Like a bridegroom adorned with a diadem,
like a bride bedecked with her jewels.
As the earth brings forth its plants,
and a garden makes its growth spring up,
So will the Lord GOD make justice and praise
spring up before all the nations.
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Commentary on Is 61:9-11

This selection provides the last verses of “Glad Tidings to the Lowly”; one of the songs of those returning from exile. Jesus quoted from the first part of this song (not included) when he announced the messianic kingdom had come (Luke 4:18-19). In these verses, the prophet sees the New Jerusalem coming forth as a light upon the world, bring salvation to the people and glory to God.

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9.

The days are coming, says the LORD,
when I will make a new covenant with the house of Israel
and the house of Judah.
It will not be like the covenant 1 made with their fathers
the day I took them by the hand
to lead them forth from the land of Egypt;
for they broke my covenant
and I had to show myself their master, says the LORD.
But this is the covenant which I will make
with the house of Israel after those days, says the LORD.
I will place my law within them, and write it upon their hearts;
I will be their God, and they shall be my people.
No longer will they have need to teach their friends and relatives
how to know the LORD.
All, from least to greatest, shall know me, says the LORD,
for I will forgive their evildoing and remember their sin no more.

Thus says the LORD,
He who gives the sun to light the day,
moon and stars to light the night;
Who stirs up the sea till its waves roar,
whose name is LORD of hosts:
If ever these natural laws give way
in spite of me, says the LORD,
Then shall the race of Israel cease
as a nation before me forever.
Thus says the LORD:
If the heavens on high can be measured,
or the foundations below the earth be sounded,
Then will I cast off the whole race of Israel
because of all they have done, says the LORD.
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Commentary on Jer 31:31-37

This passage is called by scripture scholars “Jeremiah’s Spiritual Testament”[3]. In his announcement of the “New Covenant” he condenses his entire message into these few words. While in his day he is speaking to the returning exiles about the re-establishment of the relationship with God, it can also be seen as predictive of the messianic covenant. This is especially clear given the language in v. 34 regarding forgiveness “All, from least to greatest, shall know me, says the Lord, for I will forgive their evildoing and remember their sin no more.”

The Prophet goes on to say that this new covenant will endure until all God's natural laws cease (the light from the sun and moon; even the tides). The Lord's promise, says Jeremiah, will be unbreakable and enduring. His mercy and forgiveness are so great that even if all else fails, his covenant shall stand firm.

CCC: Jer 31 1611; Jer 31:31-34 64, 715, 762, 1965; Jer 31:33 368, 580, 2713; Jer 31:35 -32  346
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10.

Thus says the LORD:
I will allure her;
I will lead her into the desert
and speak to her heart.

I will espouse you to me forever;
I will espouse you in right and in justice,
in love and in mercy;
I will espouse you in fidelity,
and you shall know the LORD
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Commentary on Hos 2:16, 21-22

The Prophet Hosea, voicing God’s hope for the people of Israel as husband might speak to a wife whom he adores. He tells them that if they will but be faithful, God’s love and mercy is eternal, that God is always faithful. In Hebrew tradition this would include the gifts for the bride (cf Genesis 24:53)

CCC: Hos 2 218; Hos 2:21-22 2787
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812 Reading From the New Testament

1.

They devoted themselves
to the teaching of the apostles and to the communal life,
to the breaking of bread and to the prayers.
Awe came upon everyone,
and many wonders and signs were done through the apostles.
All who believed were together and had all things in common;
they would sell their property and possessions
and divide them among all according to each one’s need.
Every day they devoted themselves
to meeting together in the temple area
and to breaking bread in their homes.
They ate their meals with exultation and sincerity of heart,
praising God and enjoying favor with all the people.
And every day the Lord added to their number those who were being saved.
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Commentary on Acts 2:42-47

This selection is the conclusion of St. Luke’s Pentecostal narrative. The Holy Spirit has descended upon the people, and St. Peter has offered his speech declaring Christ risen and explaining the messianic significance of that event. The people have reacted favorably to his words and we find many have been reached. The description of the early Christian Community in Jerusalem, the first of three summary passages (along with Acts 4:32-37 and Acts 5:12-16), reflects an idyllic communal life style that is focused on the teaching of the twelve Apostles and the Eucharistic liturgy. We note the reference to the continued attendance at the temple indicating that there was no thought of separating the Christian faithful from Judaism.
 
CCC: Acts 2:42-46 2178; Acts 2:42 3, 857, 949, 1329, 1342, 2624; Acts 2:46 584,1329,1342; Acts 2:47 2640
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2.

The community of believers was of one heart and mind,
and no one claimed that any of his possessions was his own,
but they had everything in common.
With great power the Apostles bore witness to the resurrection of the Lord Jesus, and great favor was accorded them all.
There was no needy person among them,
for those who owned property or houses would sell them,
bring the proceeds of the sale,
and put them at the feet of the Apostles,
and they were distributed to each according to need.

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Commentary on Acts 4:32-35

This selection from Acts is the second summary describing the community of faith at Jerusalem. The description is of a community completely unified in the faith of the risen Lord. The community is living in accordance with the practices followed by the disciples when they were with Jesus, sharing all material possessions.

"The text suggests that the Christians in Jerusalem had an organized system for the relief of the poor in the community. Judaism had social welfare institutions and probably the early Church used one of these as a model. However, the Christian system of helping each according to his need would have had characteristics of its own, deriving from the charity from which it sprang and as a result of gradual differentiation from the Jewish way of doing things." [23}

CCC: Acts 4:26-27 436; Acts 4:27-28 600; Acts 4:32 952, 2790; Acts 4:33 995
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3.

Brothers and sisters:
Are you unaware that we who were baptized into Christ Jesus
were baptized into his death?
We were indeed buried with him through baptism into death,
so that, just as Christ was raised from the dead
by the glory of the Father,
we too might live in newness of life.

For if we have grown into union with him through a death like his,
we shall also be united with him in the resurrection.
We know that our old self was crucified with him,
so that our sinful body might be done away with,
that we might no longer be in slavery to sin.
For a dead person has been absolved from sin.
If, then, we have died with Christ,
we believe that we shall also live with him.
We know that Christ, raised from the dead, dies no more;
death no longer has power over him.
As to his death, he died to sin once and for all;
as to his life, he lives for God.
Consequently, you too must think of yourselves as being dead to sin
and living for God in Christ Jesus.
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Commentary on Rom 6:3-11

This reading from Romans reminds the Christian that all who have been joined to Christ in Baptism are also joined to his death. Without inevitable death of the body there is no resurrection. St. Paul teaches that, since Christ came to insure his followers could be absolved from sin, the great promise is that those baptized in the faith will rise with him, free from all sin.

"In all those who have been baptized these same events in Christ's life are in some way reproduced. "Our past sins have been wiped out by the action of grace. Now, so as to stay dead to sin after Baptism, personal effort is called for, although God's grace continues to be with us, providing us with great help" (Chrysostom, "Hom. on Rom.", 11). This personal effort might be encapsulated in a resolution: "May we never die through sin; may our spiritual resurrection be eternal" (St. J. Escriva, "Holy Rosary", 1st Glorious Mystery)."[19]

CCC: Rom 6:3-9 1006; Rom 6:3-4 1214, 1227, 1987; Rom 6:4-5 790; Rom 6:4 537, 628, 648, 654, 658, 730, 977, 1697; Rom 6:5 1694, 2565; Rom 6:8-11 1987; Rom 6:10 1085; Rom 6:11 1694
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4.

I urge you, brothers and sisters, by the mercies of God,
  to offer your bodies as a living sacrifice,
  holy and pleasing to God, your spiritual worship.
Do not conform yourselves to this age
  but be transformed by the renewal of your mind,
  that you may discern what is the will of God,
  what is good and pleasing and perfect.

For by the grace given to me I tell everyone among you
  not to think of himself more highly than one ought to think,
  but to think soberly,
  each according to the measure of faith that God has apportioned.
For 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.

 Let love be sincere;
   hate what is evil,
   hold on to what is good;
   love one another with mutual affection;
   anticipate one another in showing honor.
 Do not grow slack in zeal,
   be fervent in spirit,
   serve the Lord.
 Rejoice in hope,
   endure in affliction,
   persevere in prayer.
 Contribute to the needs of the holy ones,
   exercise hospitality.
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Commentary on Rom 12:1-13

St. Paul begins a new topic with these verses from his letter to the Romans. The demands of the “New Life” of the Christian are laid out; beginning with the idea of complete dedication to the ideals of their faith. This dedication is expressed here in language reminiscent of the ritual sacrifice of animals in the Hebrew and pagan ceremonies but using the bodies of the faithful in this context. The clear idea is the Christian, like an animal sacrificed to God, is to be wholly given to Christ, untainted by the sins of the world (“Do not conform yourselves to this age”) but, in following the will of God – a pleasing sacrifice to him.

"Because worldly wisdom and values are often deformed (Romans 1:21, 28), Christians must allow God to transform them into the image of Christ (Romans 8:29, 2 Corinthians 3:18) The grace of the Spirit enables us to interpret our lives and evaluate the influences of our culture with respect to the Gospel, in all things. God's will should be the central object of our discernment for it alone is acceptable and perfect (CCC 2520, 2826)"[4]

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. "For he who does not love his brother whom he has seen, cannot love God whom he has not seen" (1 John 4:20). Similarly, it can be said that Christians, that is "servants of the Lord", unless they serve their brethren whom they see before them, cannot serve God either. Serving God, in other words, ultimately means alleviating "the needs of the saints" and offering hospitality to strangers, after the example of the patriarchs Abraham and Lot (Genesis 18:2-5; Genesis 19:2-3; cf. Hebrews 13:2)."[5]

CCC: Rom 12-15 1454, 1971; Rom 12:1 2031; Rom 12:2 2520, 2826; 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; Rom 12:9-13 1971; Rom 12:11 2039; Rom 12:12 1820
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5.

Brothers and sisters:
Jews demand signs and Greeks look for wisdom,
  but we proclaim Christ crucified,
  a stumbling block to Jews and foolishness to Gentiles,
  but to those who are called, Jews and Greeks alike,
  Christ the power of God and the wisdom of God.
lor the foolishness of God is wiser than human wisdom,
  and the weakness of God is stronger than human strength.
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 1:22-31

The Gospel St. Paul preaches shocks both the Jews and the Greeks. “The Jews expected and demanded signs, i.e., spectacular miracles that showed divine intervention. They looked for a messiah who would inaugurate their nation's sovereignty over the Gentiles by a display of miraculous power (Mathew 12:38; 16:4; John 4:48; 6:30-31). The Greeks searched for "wisdom," i.e., philosophies that pretended to give a satisfactory explanation of man and the cosmos. To the Jew, the Crucified Christ is a scandal, i.e., a cause of offense and revulsion and an object of vigorous opposition and anger.”[6]

Next St. Paul continues his attack on “worldly wisdom” by pointing to the community that is comprised of all stratus of society. He points out that all are called to the same Lord and that wisdom that is Jesus (“…who became for us wisdom from God”) and are made 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 1:24-25 272; 1 Cor 1:27 489; 1 Cor 1:30 2813
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6.

In regard to virgins, I have no commandment from the Lord,
but I give my opinion as one who by the Lord's mercy is trustworthy.
So this is what I think best because of the present distress:
that it is a good thing for a person to remain as he is.
Are you bound to a wife? Do not seek a separation.
Are you free of a wife? Then do not look for a wife.
If you marry, however, you do not sin,
nor does an unmarried woman sin if she marries;
but such people will experience affliction in their earthly life,
and I would like to spare you that.

I tell you, brothers and sisters, the time is running out.
From now on, let those having wives act as not having them,
those weeping as not weeping,
those rejoicing as not rejoicing,
those buying as not owning,
those using the world as not using it fully.
For the world in its present form is passing away.

I should like you to be free of anxieties.
An unmarried man is anxious about the things of the Lord,
how he may please the Lord.
But a married man is anxious about the things of the world,
how he may please his wife, and he is divided.
An unmarried woman or a virgin is anxious about the things of the Lord,
so that she may be holy in both body and spirit.
A married woman, on the other hand,
is anxious about the things of the world,
how she may please her husband.
I am telling you this for your own benefit,
not to impose a restraint upon you,
but for the sake of propriety
and adherence to the Lord without distraction.
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Commentary on 1 Cor 7:25-35

St. Paul gives his opinion (“Now in regard to virgins, I have no commandment from the Lord”) as opposed to a definitive requirement. It is his feeling that the Christians are already living in the “end times” and that the Parousia, Christ’s second coming is eminent. The language he uses is quite similar to “the time of distress” mentioned in Zephaniah 1:15 and Luke 21:23. His comments about “virgins” refer to both male and female and scholars question whether St. Paul is aware of what Jesus said in Matthew 19:12 concerning the gift of the marital vocation. The Apostle therefore tells the Corinthians that they should moderate their behavior (not immerse themselves), anticipating the final resurrection.

CCC: 1 Cor 7:26 672; 1 Cor 7:31 1619; 1 Cor 7:32 1579, 1618; 1 Cor 7:34-36 922; 1 Cor 7:34-35 506
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7.

Blessed be the God and Father of our Lord Jesus Christ,
who has blessed us in Christ
with every spiritual blessing in the heavens,
as he chose us in him, before the foundation of the world,
to be holy and without blemish before him.
In love he destined us for adoption to himself through Jesus Christ,
in accord with the favor of his will,
for the praise of the glory of his grace
that he granted us in the beloved.
In him we have redemption by his blood,
the forgiveness of transgressions,
in accord with the riches of his grace that he lavished upon us.
In all wisdom and insight, he has made known to us
the mystery of his will in accord with his favor
that he set forth in him as a plan for the fullness of times,
to sum up all things in Christ, in heaven and on earth.

In him we were also chosen,
destined in accord with the purpose of the One
who accomplishes all things according to the intention of his will,
so that we might exist for the praise of his glory,
we who first hoped in Christ.
In him you also, who have heard the word of truth,
the gospel of your salvation, and have believed in him,
were sealed with the promised holy Spirit,
which is the first installment of our inheritance
toward redemption as God's possession, to the praise of his glory.
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Commentary on Eph 1:3-14

Following his introductory remarks, St. Paul offers a blessing in thanksgiving for the salvation brought to the faithful through Christ’s forgiveness and redemptive actions. The apostle speaks to the Ephesians about their adoption by God as his sons and daughters. He relates, in typical Pauline fashion, the omnipotence and timelessness of God’s knowledge and actions following his introduction and blessing.
 
St. Paul quickly gets into doctrinal exhortations (v. 11ff). In this passage, the evangelist announces the adoption of all who believe in him (“we were chosen” a reference to the Jewish people to whom St. Paul also belonged, and “you also, who have heard the truth” meaning the gentiles who came to faith). St. Paul next refers to the indelible change, the transformation brought about in Baptism and Confirmation, as he speaks about being “sealed with the promise of the Holy Spirit” (first given in Baptism and sealed in Confirmation, see also Ezekiel 9:4-6, Revelation 7:4). In this adoption, we share the inheritance of God’s children which is redemption.

CCC: Eph 1:3-14 2627, 2641; Eph 1:3-6 381, 1077; Eph 1:3 492, 1671; Eph 1:4-5 52, 257; Eph 1:4 492, 796, 865, 1426, 2807; Eph 1:5-6 294; Eph 1:6 1083; Eph 1:7 517, 2839; Eph 1:9-11 2823; Eph 1:9 257, 1066, 2603, 2807; Eph 1:10 668, 772, 1043, 2748; Eph 1:13-14 706, 1274; Eph 1:13 693, 698, 1296; Eph 1:14 1107
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8.

If there is any encouragement in Christ,
any solace in love,
any participation in the Spirit,
any compassion and mercy,
complete my joy by being of the same mind, with the same love,
united in heart, thinking one thing.
Do nothing out of selfishness or out of vainglory;
rather, humbly regard others as more important than yourselves,
each looking out not for his own interests,
but (also) everyone for those of others.
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Commentary on Phil 2:1-4

St. Paul continues his affectionate teaching of the Philippians enjoining them to be in harmony with each other if they wish to make him, their brother and exemplar, happy with them (“…complete my joy by being of the same mind”). He tells them to place the good of their brothers and sisters before their own interests, in this way adopting an attitude also of humility which will be exalted in the Kenotic Hymn in the next verses.

CCC: Phil 2:1 2842; Phil 2:4 2635
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9.

Brothers and sisters:
I consider everything as a loss
because of the supreme good of knowing Christ Jesus my Lord.
For his sake I have accepted the loss of all things
and I consider them so much rubbish,
that I may gain Christ and be found in him,
not having any righteousness of my own based on the law
but that which comes through faith in Christ,
the righteousness from God,
depending on faith to know him and the power of his resurrection
and the sharing of his sufferings by being conformed to his death,
if somehow I may attain the resurrection from the dead.

It is not that i have already taken hold of it
or have already attained perfect maturity,
but I continue my pursuit in hope that I may possess it,
since I have indeed been taken possession of by Christ Jesus.
Brothers and sisters, I for my part
do not consider myself to have taken possession.
Just one thing: forgetting what lies behind
but straining forward to what lies ahead,
I continue my pursuit toward the goal,
the prize of God's upward calling, in Christ Jesus.
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Commentary on Phil 3:8-14

In his own profession he states: all he has given up for the Lord counts for nothing as he holds Christ’s Lordship as the only thing of worth. He goes on to say that it is only through his faith in Christ that he receives salvation, that his former devotion to the Law of Moses did not accomplish salvation (as the Jews believe).

This discourse likely addresses some members of the community who feel they have achieved a high state of grace and have lost their humility. By his example, Paul, who in his status as founder would be considered to have been further along this course, demonstrates the humble attitude that should be present.

St. Paul speaks to the community at Philippi about the primacy of following Christ as the (his) most important possession. He inverts the phrase saying Christ has taken possession of him which should not be interpreted as meaning he believed he had attained perfect spiritual maturity but rather that he (Paul) had given himself totally to the service of Jesus. Paul again uses himself as example, telling the Philippians that (even) he has not achieved the end goal of “perfect maturity” (a final state of grace), rather he still pursues that goal.This selection guides the rule of St. Francis, first in their vows of poverty and second, as Franciscan Order of Minim Fiars, in their view as the least of God’s children.
 
CCC: Phil 3:8-11 428; Phil 3:8 133; Phil 3:10-11 989, 1006; Phil 3:10 648
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10.

Brothers and sisters:
If then you were raised with Christ, seek what is above,
where Christ is seated at the right hand of God.
Think of what is above, not of what is on earth.
For you have died, and your life is hidden with Christ in God.
When Christ your life appears,
then you too will appear with him in glory.
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Commentary on Col 3:1-4

Paul gives assurance to the Colossians that they too have a home with Christ, who now is seated at the right hand of the Father. In saying this, he points their aspirations to the things of heaven, telling them that if eternal life with Christ is what they desire, they should focus their thoughts on the Lord, not on things of the earth.
 
CCC: Col 3-4 1971; Col 3:1-3 655; Col 3:1 1002; Col 3:3 665, 1003, 1420, 2796; Col 3:4 1003, 2772
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11. 

Brothers and sisters:
Put on, as God's chosen ones, holy and beloved,
heartfelt compassion, kindness, humility, gentleness, and patience,
bearing with one another and forgiving one another,
if one has a grievance against another;
as the Lord has forgiven you, so must you also do.
And over all these put on love,
that is, the bond of perfection.
And let the peace of Christ control your hearts,
the peace into which you were also called in one Body.
And be thankful.
Let the word of Christ dwell in you richly,
as in all wisdom you teach and admonish one another,
singing psalms, hymns, and spiritual songs
with gratitude in your hearts to God.
And whatever you do, in word or in deed,
do everything in the name of the Lord Jesus,
giving thanks to God the Father through him.
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Commentary on Col 3:12-17

St. Paul exhorts the Colossians with a litany of positive attitudes that culminate in the cardinal axiom of the faith: “love one another.”  He goes on to implore them to let the peace of Christ control their every action and to praise God constantly through Jesus, God’s only Son.

This is the introduction to the family hierarchy of the era described by St. Paul. This entire section of the letter is a discourse on harmony within the family of Christ. It is important to note the instruction given in the first part of this reading. Paul describes the Christian rules for relationships; “Put on, as God’s chosen ones, holy and beloved, heartfelt compassion, kindness, humility, gentleness, and patience, bearing with one another and forgiving one another.” The consistent focus of the passage brings home the Pauline ideals of harmony and unity within the Christian family.
 
CCC: Col 3:14 815, 1827, 1844; Col 3:16-17 1156, 2633; Col 3:16 2641
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12.

Brothers and sisters,
  we earnestly ask and exhort you in the Lord Jesus that,
  as you received from us
  how you should conduct yourselves to please God-
  and as you are conducting yourselves-
  you do so even more.
For you know what instructions we gave you through the Lord Jesus.

This is the will of God, your holiness:
  that you refrain from immorality.
For God did not call us to impurity but to holiness.
Therefore, whoever disregards this,
  disregards not a human being but God,
  who also gives his Holy Spirit to you.

On the subject of mutual charity
  you have no need for anyone to write you,
  for you yourselves have been taught by God to love one another.
Indeed, you do this for all the brothers throughout Macedonia.
Nevertheless we urge you, brothers and sisters, to progress even more,
  and to aspire to live a tranquil life,
  to mind your own affairs,
  and to work with your own hands,
  as we instructed you,
  that you may conduct yourselves properly toward outsiders
  and not depend on anyone.
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Commentary on 1 Thes 4:l-3a, 7-12

In this second half of St. Paul’s First Letter to the Thessalonians the Apostle exhorts the community of faith to increase their efforts to reject sexual immorality (this would be a change for many since sexual promiscuity was acceptable in the pagan norms from which many of the community had come). He reminds them that they are called to a higher standard of behavior than the pagans who are, by his inference, hedonistic and promiscuous in this regard. He also tells them that if they ignore this standard they are not just ignoring him (Paul) but God who sent him.

The Apostle next takes up the Christian duty to charity.  He is apparently satisfied with the level of charity shown between the members of the faith community at Thessalonica. He does relate that charity to an expression of love for one another and encourages all to work for the well being of the community regardless of their station.

CCC: 1 Thes 4:7 2518, 2813; 1 Thes 4:11 2427
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13.

Blessed be the God and Father of our Lord Jesus Christ,
who in his great mercy gave us a new birth to a living hope
through the resurrection of Jesus Christ from the dead,
to an inheritance that is imperishable, undefiled, and unfading,
kept in heaven for you
who by the power of God are safeguarded through faith,
to a salvation that is ready to be revealed in the final time.
In this you rejoice, although now for a little while
you may have to suffer through various trials,
so that the genuineness of your faith,
more precious than gold that is perishable even though tested by fire,
may prove to be for praise, glory, and honor
at the revelation of Jesus Christ.
Although you have not seen him you love him;
even though you do not see him now yet believe in him,
you rejoice with an indescribable and glorious joy,
as you attain the goal of your faith, the salvation of your souls.
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Commentary on 1 Pt 1:3-9

St. Peter writes to early churches of Asia Minor. This letter is thought to have been composed while St. Peter was in Rome, and published to them between 64 and 67 AD, shortly before his martyrdom at the hands of Nero.  He begins this selection with a prayer, thanking God for the grace given in Baptism (“gave us a new birth to a living hope through the resurrection of Jesus Christ from the dead”). This passage is the beginning of the first section of his letter, dealing primarily with the gift and call of Christ in Baptism.

Although Baptism is not mentioned specifically, we see the allusion to it, first with: “who in his great mercy gave us a new birth to a living hope,” and then later with: “you rejoice with an indescribable and glorious joy, as you attain the goal of faith, the salvation of your souls.”  These gifts of hope and faith, presented in Baptism, give Christians their indelible character.
 
CCC: 1 Pt 1:3-9 2627; 1 Pt 1:3 654; 1 Pt 1:7 1031
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14.

Beloved, let us love one another,
because love is of God;
everyone who loves is begotten by God and knows God.
Whoever is without love does not know God, for God is love.
In this way the love of God was revealed to us:
God sent his only Son into the world
so that we might have life through him.
In this is love:
not that we have loved God, but that he loved us
and sent his Son as expiation for our sins.
Beloved, if God so loved us,
we also must love one another.
No one has ever seen God.
Yet, if we love one another, God remains in us,
and his love is brought to perfection in us.

This is how we know that we remain in him and he in us,
that he has given us of his Spirit.
Moreover, we have seen and testify
that the Father sent his Son as savior of the world.
Whoever acknowledges that Jesus is the Son of God,
God remains in him and he in God.
We have come to know and to believe in the love God has for us.

God is love, and whoever remains in love
remains in God and God in him.
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Commentary on 1 Jn 4:7-16

Love as we share in it testifies to the nature of God and to his presence in our lives. One who loves shows that one is a child of God and knows God, for God's very being is love; one without love is without God. The revelation of the nature of God's love is found in the free gift of his Son to us, so that we may share life with God and be delivered from our sins. The love we have for one another must be of the same sort: authentic, merciful. This unique Christian love is our proof that we know God and can "see" the invisible God.[6]

CCC: 1 Jn 4:8 214, 221, 733, 1604; 1 Jn 4:9 458, 516; 1 Jn 4:10 457, 604, 614, 620, 1428; 1 Jn 4:11-12 735; 1 Jn 4:14 457; 1 Jn 4:16 221, 733, 1604
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15.

"'The Amen, the faithful and true witness,
the source of God's creation, says this:

""'Behold, I stand at the door and knock.
If anyone hears my voice and opens the door,
then I will enter his house and dine with him
and he with me.
I will give the victor the right to sit with me on my throne,
as I myself first won the victory
and sit with my Father on his throne.

""'Whoever has ears ought to hear
what the Spirit says to the churches.""'
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Commentary on Rv 3:14b, 20-22

The image of Christ knocking at the door evokes the image of a loving parent, concerned for their child, bringing with them unconditional love.  It is captured well by the Spanish poet Lope de Vega: “How many times the angel spoke to me:/ ‘Look out of our window now,/ you will see how lovingly he calls and calls.’/Yet, sovereign beauty, how often/I replied, ‘we’ll open for you tomorrow’,/to reply the same when the morrow came” (Rimas sacras, Sonnet 18) [22]

St. John addresses the Church of Laodicea. [7] His principle thrust is the lack of zeal for the faith they have shown. In this passage, the vision of St. John conveys the idea of the Holy Spirit reaching out to the Church, asking her to be strong and valorous in faith, inviting them to share God’s ultimate victory.

CCC: Rv 3:14 1065
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16.

I, John, heard a voice saying to me:
“Behold, I am coming soon.
I bring with me the recompense I will give to each
according to his deeds.
I am the Alpha and the Omega, the first and the last,
the beginning and the end.”

Blessed are they who wash their robes
so as to have the right to the tree of life
and enter the city through its gates.

“I, Jesus, sent my angel to give you this testimony for the churches.
I am the root and offspring of David,
the bright morning star.”

The Spirit and the bride say, “Come.”
Let the hearer say, “Come.”
Let the one who thirsts come forward,
and the one who wants it receive the gift of life-giving water.

The one who gives this testimony says, “Yes, I am coming soon.”
Amen!  Come, Lord Jesus!
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Commentary on Rv 22:12-14, 16-17, 20

This passage (with the exception of v. 21 which says: “The grace of the Lord Jesus be with all”) concludes the canon of the New testament.  It is called the “Witness of Jesus,” as St. John hears the Lord final exhortation.  It becomes a warning to those who hear the Word of God.  “Behold I am coming soon” provides a sense of urgency to embrace the Lord of Life.  Addressed to the seven churches (see Revelation 2:1ff), this witness reaffirms the messianic role as the offspring of David, and is an invitation to eternal salvation, possible only through the God who existed before all else and will exist when all creation finally comes to an end. (“I am the Alpha and the Omega, the first and the last, the beginning and the end.”)

St. John concludes his Revelation with a prayer that the Lord come may soon arrive, seeking God’s final gift of salvation.  It is noteworthy that the authors of the Missal have omitted v. 15 (“Outside are the dogs, the sorcerers, the unchaste, the murderers, the idol-worshipers, and all who love and practice deceit.”) which establishes criteria for final salvation.  According to Church teaching, all are given a final opportunity to repent and be saved.
 
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813 Responsorial Psalm

1.

R. (see 6) Lord, this is the people that longs to see your face.

The Lord’s are the earth and its fullness;
the world and those who dwell in it.
For he founded it upon the seas
and established it upon the rivers.
R. Lord, this is the people that longs to see your face.

Who can ascend the mountain of the Lord?
or who may stand in his holy place?
He whose hands are sinless, whose heart is clean,
who desires not what is vain.
R. Lord, this is the people that longs to see your face.

He shall receive a blessing from the Lord,
a reward from God his savior.
Such is the race that seeks for him,
that seeks the face of the God of Jacob.
R. Lord, this is the people that longs to see your face.
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Commentary on Ps 24:1bc-2, 3-4ab, 5-6

Psalm 24 is a processional song. It recalls that God is the great creator, and he calls his people to be faithful. It is part of a hymn of entrance, sung as the Ark of the Covenant was brought into the Temple, followed by the faithful. The song asks the question: who can come into his presence, and answers: only those who are sinless (completely reconciled to God). Those who achieve that beatified state will receive the reward of eternal life from the savior. 

The hymn focuses on the character of the one who worthily seeks God, and the one who is worthy to come into God’s kingdom and stand before him. This same concept is borrowed in a passage from John’s Revelation (Revelation 14:4ff): who are the ones allowed full access to God? They are those: “whose hands are sinless, whose heart is clean, who desires not what is vain.” In other words they are clean in heart, body, and spirit.

CCC: Ps 24:6 2582
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2.

R. (8b) I long to see your face, O Lord.

The LORD is my light and my salvation;
  whom should I fear?
The LORD is my life's refuge;
  of whom should I be afraid?
R. I long to see your face, O Lord.

One thing I ask of the LORD; this I seek:
To dwell in the house of the LORD
  all the days of my life,
That I may gaze on the loveliness of the LORD
  and contemplate his temple.
R. I long to see your face, O Lord.

For he will hide me in his abode
   in the day of trouble;
He will conceal me in the shelter of his tent,
   he will set me high upon a rock.
R. I long to see your face, O Lord.

You my glance seeks;
   your presence, O LORD, I seek.
 Hide not your face from me;
   do not in anger repel your servant.
 You are my helper: cast me not off.
R. I long to see your face, O Lord.

 Show me, O LORD, your way and lead me on a level path,
   because of my adversaries.
R. I long to see your face, O Lord.
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Psalm 27 is an individual lament with two distinct parts. This passage focuses on the singers hope in the mercy of God and his salvation. Pleading for God’s salvation the psalmist seeks his saving hand. There is an underlying confidence in God's faithfulness, even as the signer pleads for help in facing adversity.

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3.

R. (12) Blessed the people the Lord has chosen to be his own.

Give thanks to the LORD on the harp;
  with the ten-stringed lyre chant his praises.
Sing to him a new song;
  pluck the strings skillfully, with shouts of gladness.
R. Blessed the people the Lord has chosen to be his own.

For upright is the word of the LORD,
  and all his works are trustworthy.
He loves justice and right;
  of the kindness of the LORD the earth is full.
R. Blessed the people the Lord has chosen to be his own.

But the plan of the LORD stands forever;
  the design of his heart, through all generations.
Blessed the nation whose God is the LORD,
  the people he has chosen for his own inheritance.
R. Blessed the people the Lord has chosen to be his own.

From heaven the LORD looks down;
  he sees all mankind.
From his fixed throne he beholds
  all who dwell on earth.
R. Blessed the people the Lord has chosen to be his own.

But see, the eyes of the LORD are upon those who fear him,
  upon those who hope for his kindness,
To deliver them from death
  and preserve them in spite of famine.
R. Blessed the people the Lord has chosen to be his own.

Our soul waits for the LORD,
  who is our help and our shield,
For in him our hearts rejoice;
  in his holy name we trust.
R. Blessed the people the Lord has chosen to be his own.
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Psalm 33 is a song of praise and thanksgiving. In this selection the emphasis is on faithfulness to God who has saving power combined with hope, a central component of faith in God. The psalm rejoices in the active help God gives to his chosen people. God's out-stretched hand is visible most clearly in times of dire need. The singer petitions the Lord to continue his kindness to those whose hope is in the Lord.

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4.

R. (2) I will bless the Lord at all times.
 or: 
R. (9) Taste and see the goodness of the Lord.

I will bless the LORD at all times;
his praise shall be ever in my mouth.
Let my soul glory in the LORD;
the lowly will hear and be glad.
R.  I will bless the Lord at all times.
 or: 
R. Taste and see the goodness of the Lord.

Glorify the LORD with me,
let us together extol his name.
I sought the LORD, and he answered me
and delivered me from all my fears.
R.  I will bless the Lord at all times.
 or: 
R. Taste and see the goodness of the Lord.

Look to him that you may be radiant with joy,
and your faces may not blush with shame.
When the poor one called out, the LORD heard,
and from all his distress he saved him.
R.  I will bless the Lord at all times.
 or: 
R. Taste and see the goodness of the Lord.

The angel of the LORD encamps
around those who fear him, and delivers them.
Taste and see how good the LORD is;
blessed the man who takes refuge in him.
R.  I will bless the Lord at all times.
 or: 
R. Taste and see the goodness of the Lord.
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Commentary on Ps 34:2-3, 4-5, 6-7, 8-9

Psalm 34 is a song of thanksgiving and a favorite for celebrating the heroic virtue of the saints. The psalmist, fresh from the experience of being rescued (Psalm 34:5, 7), can teach the "poor," those who are defenseless, to trust in God alone. This psalm, in the words of one being unjustly persecuted, echoes hope for deliverance and freedom. The Lord in his faithful love always hears those who call to him for help and salvation.

CCC: Ps 34:3 716; Ps 34:8 336
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5.

R. (2a) I will bless the Lord at all times.
  or:
R. (9a) Taste and see the goodness of the Lord.

Fear the LORD, you his holy ones,
  for nought is lacking to those who fear him.
The great grow poor and hungry;
  but those who seek the LORD want for no good thing.
R. I will bless the Lord at all times.
  or:
R. Taste and see the goodness of the Lord.

Come children, hear me;
  I will teach you the fear of the LORD.
Which of you desires life,
  and takes delight in prosperous days?
R. I will bless the Lord at all times.
  or:
R. Taste and see the goodness of the Lord.

Keep your tongue from evil
  and your lips from speaking guile;
Turn from evil, and do good;
  seek peace, and follow after it.
R. I will bless the Lord at all times.
  or:
R. Taste and see the goodness of the Lord.

The LORD confronts the evildoers,
 to destroy remembrance of them from the earth.
The LORD is close to the brokenhearted;
 and those who are crushed in spirit he saves.
R. I will bless the Lord at all times.
  or:
R. Taste and see the goodness of the Lord.
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Psalm 34 is a song of thanksgiving. The psalmist is fresh from the experience of being rescued (Psalm 34:5, 7) This psalm, in the words of one being unjustly persecuted, echoes hope for deliverance and freedom. The singer pledges faithfulness, turning away from sin and embracing the Lord's deliverance. Implicit in these strophes is a need to trust in God's mercy.

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6.

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 he 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.

Withhold not, O LORD, your compassion from me;
  may your mercy and your truth ever preserve me.
R. Here I am, Lord: I come to do your will.
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While Psalm 40 is a song of thanksgiving, it is also combined with a lament. 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. The final strophes in this selection announce the singers courage in boldly proclaiming God's glory and praise among all the people and confidence in His mercy toward those who trust in him.

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7.

R. (Matthew 25:6) The bridegroom is here; let us go out to meet Christ the Lord.

Hear, O daughter, and see; turn your ear,
forget your people and your father’s house.
So shall the king desire your beauty;
for he is your lord, and you must worship him.
R. The bridegroom is here; let us go out to meet Christ the Lord.

All glorious is the king’s daughter as she enters;
her raiment is threaded with spun gold.
In embroidered apparel she is borne in to the king;
behind her the virgins of her train are brought to you.
R. The bridegroom is here; let us go out to meet Christ the Lord.

They are borne in with gladness and joy;
they enter the palace of the king.
The place of your fathers your sons shall have;
you shall make them princes through all the land.
R. The bridegroom is here; let us go out to meet Christ the Lord.
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Psalm 45 is a Royal Psalm originally sung in honor of the King’s marriage to a queen (of foreign extraction). It is likely that it influenced St. Paul’s instructions on virgins and marriage; it emphasizes the beauty of the sacramental relationship (see 1 Corinthians 7:25-35).

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8.

R. (2) My soul is thirsting for you, O Lord my God.

O God, you are my God whom I seek;
for you my flesh pines and my soul thirsts
like the earth, parched, lifeless and without water.
R. My soul is thirsting for you, O Lord my God.

Thus have I gazed toward you in the sanctuary
to see your power and your glory,
For your kindness is a greater good than life;
my lips shall glorify you.
R. My soul is thirsting for you, O Lord my God.

Thus will I bless you while I live;
lifting up my hands, I will call upon your name.
As with the riches of a banquet shall my soul be satisfied,
and with exultant lips my mouth shall praise you.
R. My soul is thirsting for you, O Lord my God.

You are my help,
and in the shadow of your wings I shout for joy.
My soul clings fast to you;
your right hand upholds me.
R. My soul is thirsting for you, O Lord my God.
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Commentary on Ps 63:2, 3-4, 5-6, 8-9

Psalm 63 is an individual lament. In this selection we see the emotion of one who longs to be reunited with God, separation from whom is like being cast into a desert without water. The singer professes faith in God’s salvation, and expresses faith that the prayers offered will be answered.

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9.

R. (2) How lovely is your dwelling place, Lord, mighty God!

My soul yearns and pines
  tor the courts of the LORD.
My heart and my flesh
  cry out for the living God.
R. I low lovely is your dwelling place, Lord, mighty 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. I low lovely is your dwelling place, Lord, mighty God!

Blessed they who dwell in your house!
  continually they praise you.
Blessed the men whose strength you are!
They go from strength to strength;
  they shall see the God of gods in Zion.
R. I low lovely is your dwelling place, Lord, mighty God!

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. I low lovely is your dwelling place, Lord, mighty God!

For a sun and a shield is the LORD God;
  grace and glory he bestows;
The LORD withholds no good thing
   from those who walk in sincerity.
R. I low lovely is your dwelling place, Lord, mighty God!
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Psalm 84 is a hymn of praise for those who depend on God (Blessed they who dwell in your house!). The singer expresses the intense longing for the holy space of the Lord's temple.  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.  Those who find a home in God's temple are blessed; they find strength flowing from the Lord, sustaining them. The timelessness of heaven is reflected in the service of God's house, his dwelling place. All who walk with the Lord are graciously rewarded; for God is merciful to all who follow him with sincerity of heart.

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10.

R. (2b) Come with joy into the presence of the Lord.

Sing joyfully to the LORD, all you lands;
serve the LORD with gladness;
come before him with joyful song.
R. Come with joy into the presence of the Lord.

Know that the LORD is God;
he made us, his we are;
his people, the flock he tends.
R. Come with joy into the presence of the Lord.

Enter his gates with thanksgiving,
his courts with praise;
Give thanks to him; bless his name.
R. Come with joy into the presence of the Lord.

For he is good,
the LORD, whose kindness endures forever,
and his faithfulness, to all generations.
R. Come with joy into the presence of the Lord.
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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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815 Gospel

1.

When Jesus saw the crowds, he went up the mountain,
and after he had sat down, his disciples came to him.
He began to teach them, saying:
“Blessed are the poor in spirit,
for theirs is the kingdom of heaven.
Blessed are they who mourn,
for they will be comforted.
Blessed are the meek,
for they will inherit the land.
Blessed are they who hunger and thirst for righteousness,
for they will be satisfied.
Blessed are the merciful,
for they will be shown mercy.
Blessed are the clean of heart,
for they will see God.
Blessed are the peacemakers,
for they will be called children of God.
Blessed are they who are persecuted for the sake of righteousness,
for theirs is the kingdom of heaven.
Blessed are you when they insult you and persecute you
and utter every kind of evil against you falsely because of me.
Rejoice and be glad,
for your reward will be great in heaven.”
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Commentary on Mt 5:1-12a

This section of the Sermon on the Mount begins the first of five great discourses in St. Matthew’s Gospel. He begins using a formula common in the Wisdom literature of the Old Testament with “Blessed are the poor in spirit.”(Job 5:17; Proverbs 3:13; Sirach 25:8-9) This designation identifies those without material resources, completely dependent upon God. (This distinction is for the devout poor.) The discourse continues blessing those who mourn, who are meek, who “hunger” for righteousness (to adopt the Lord’s law of love in their hearts), the merciful, the clean of heart (those who are reconciled to God), the peacemakers, the persecuted, and finally those who will be reviled because they profess faith in Christ.

The litany of praises for those to be blessed by the Lord has an overarching theme. It holds up the spiritual strength of complete dependence on God for life, health, and prosperity. St. Matthew captures the strength in that dependence and God’s promise of salvation through the words of the Savior.

It is noteworthy that the word “Blessed” [μακάριοι (makάrios) in Greek and Beati in Latin] is translated “Happy” in many Old Testament texts.  The idea of happiness or peace as a blessing from God is an important understanding about the intent of this discourse.
 
CCC: Mt 5:1 581; Mt 5:3-12 1716; Mt 5:3 544, 2546; Mt 5-7 2763; Mt 5-6 764; Mt 5:8 1720, 2518; Mt 5:9 2305, 2330; Mt 5:11-12 520
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2.

At that time Jesus responded:
"I give praise to you, Father,
Lord of heaven and earth,
for although you have hidden these things
from the wise and the learned
you have revealed them to the childlike.
Yes, Father, such has been your gracious will.
All things have been handed over to me by my Father.
No one knows the Son except the Father,
and no one knows the Father except the Son
and anyone to whom the Son wishes to reveal him."
"Come to me, all you who labor and are burdened,
and I will give you rest.
Take my yoke upon you and learn from me,
for I am meek and humble of heart;
and you will find rest for yourselves.
For my yoke is easy, and my burden light."
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Commentary on Mt 11:25-30

Jesus has just completed a fairly scathing criticism of the people in the places he has been and performed miracles, yet many have not accepted him as the Messiah. He now concludes this section on a more joyous note as he reflects that, while the scribes and Pharisees (“the wise and learned”) have not understood who he is, those with simple faith have accepted him freely. He then issues an invitation to all who “labor and are burdened” quoting an invitation similar to one in Ben Sirach to learn wisdom and submit to her yoke (Sirach 51:23, 26).

“This Q saying, identical with Luke 10:21-22 except for minor variations, introduces a joyous note into this section, so dominated by the theme of unbelief. While the wise and the learned, the scribes and Pharisees, have rejected Jesus' preaching and the significance of his mighty deeds, the childlike have accepted them. Acceptance depends upon the Father's revelation, but this is granted to those who are open to receive it and refused to the arrogant. Jesus can speak of all mysteries because he is the Son and there is perfect reciprocity of knowledge between him and the Father; what has been handed over to him is revealed only to those whom he wishes.”[8]

The final verses of this section are found only in St. Matthew’s Gospel and promise salvation to those who are downtrodden or in pain. “In extending his extraordinary invitation Jesus is speaking as one possessing the full authority and compassion of God. ‘Come to me, you all you grown weary with labor and heavily burdened!’ The proclamation has all the universality and power that only a divine call to mankind can have, the sort of blessed clamor of God’s compassion within human history that we hear in the prophets.” [21]


CCC: Mt 11:25-27 2603, 2779; Mt 11:25-26 2701; Mt 11:25 153, 544, 2785; Mt 11:27 151, 240, 443, 473; Mt 11:28 1658; Mt 11:29-30 1615; Mt 11:29 459
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3.

Jesus said to all,
"Whoever wishes to come after me, must deny himself,
take up his cross, 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 would there be for one to gain the whole world
and forfeit his life? Or what can one give
in exchange for his life?
For the Son of Man will come with his angels in his Father's glory,
and then he will repay each one according to his conduct."
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Commentary on Mt 16:24-27

This is the second time within the Gospel of St. Matthew the Lord instructs the disciples that if they wish to follow him, they must take up the cross (the first time is in Matthew 10:38). This passage focuses the followers of Christ on the idea that serving the Lord must come before any other purposes in life, since it is through following Jesus that eternal life is gained. The final verse infers that the reward to the faithful is variable, that to some greater honor is given.

CCC: Mt 16:24-26 736; Mt 16:24 226, 618, 2029; Mt 16:25-26 363; Mt 16:25 2232; Mt 16:26 1021
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4.

Some Pharisees approached Jesus, and tested him, saying,
“Is it lawful for a man to divorce his wife for any cause whatever?”
He said in reply, “Have you not read that from the beginning
the Creator made them male and female and said,
For this reason a man shall leave his father and mother
and be joined to his wife, and the two shall become one flesh?
So they are no longer two, but one flesh.
Therefore, what God has joined together, man must not separate.”
They said to him, “Then why did Moses command
that the man give the woman a bill of divorce and dismiss her?”
He said to them, “Because of the hardness of your hearts
Moses allowed you to divorce your wives,
but from the beginning it was not so.
I say to you, whoever divorces his wife
(unless the marriage is unlawful)
and marries another commits adultery.”
His disciples said to him,
“If that is the case of a man with his wife,
it is better not to marry.”
He answered, “Not all can accept this word,
but only those to whom that is granted.
Some are incapable of marriage because they were born so;
some, because they were made so by others;
some, because they have renounced marriage
for the sake of the Kingdom of heaven.
Whoever can accept this ought to accept it.”
------------------------------------------------------------------------------------
Commentary on Mt 19:3-12

This passage from Matthew’s Gospel is foundational to our understanding of the Sacrament of Matrimony. Here we find Jesus challenged by Pharisees (possibly being asked to take sides in an argument but more likely to be tricked). Jesus' comments on the origins of marriage and its sanctity are attacked again using Mosaic Law. Jesus once more goes back to the Father’s intent but does give an out – “unless the marriage is unlawful,” that is, the sacramental bond did not exist from the beginning.

The discourse then switches to one between Jesus and his disciples as they discuss the idea of living the celibate life. Again, the Lord tells them that this is not for everyone but “only for those to whom that is granted.” The Gospel links the call to marriage and celibacy; both are gifts from God.


CCC: Mt 19:1-12 2364; Mt 19:3-12 1620; Mt 19:3-9 2382; Mt 19:4 1652; Mt 19:6-12 2053; Mt 19:6 796, 1605, 1614, 1644, 2336, 2380; Mt 19:7-9 2382; Mt 19:8 1610, 1614; Mt 19:10 1615; Mt 19:11 1615; Mt 19:12 922, 1579, 1618
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5.
Someone approached Jesus and said,
"Teacher, what good must I do to gain eternal life?"
Jesus answered him, "Why do you ask me about the good?
There is only One who is good.
If you wish to enter into life, keep the commandments."
He asked him, "Which ones?"
And Jesus replied, "You shall not kill;
you shall not commit adultery;
you shall not steal;
you shall not bear false witness;
honor your father and your mother;
and you shall love your neighbor as yourself."
The young man said to him,
"All of these I have observed. What do I still lack?"
Jesus said to him, "If you wish to be perfect, go,
sell what you have and give to the poor,
and you will have treasure in heaven.
Then come, follow me."
When the young man heard this statement, he went away sad,
for he had many possessions.
Then Jesus said to his disciples,
"Amen, I say to you, it will be hard for one who is rich
to enter the Kingdom of heaven.
Again I say to you,
it is easier for a camel to pass through the eye of a needle
than for one who is rich to enter the Kingdom of God."
When the disciples heard this, they were greatly astonished and said,
"Who then can be saved?"
Jesus looked at them and said,
"For men this is impossible,
but for God all things are possible."
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Commentary on Mt 19:16-26

Jesus’ encounter with the rich young man is also captured in Mark 10:17-31. In St. Matthew’s account, the young man asks Jesus what “good” he must do to attain “eternal life?” (This is equivalent to entering into life or being saved, as used in other parts of St. Matthew’s Gospel – see Matthew 19:17 and Matthew 16:25.) Following the Lord’s grammatical clarification (“there is only One who is good,” a statement implying only God possesses the ability to act without sin, completely good), the young man asks which commandments he must follow.

“The first five commandments cited are from the Decalogue (see Exodus 20:12-16; Deuteronomy 5:16-20). Matthew omits Mark's "you shall not defraud" (Matthew 10:19; see Deuteronomy 24:14) and adds Leviticus 19:18. This combination of commandments of the Decalogue with Leviticus 19:18 is partially the same as Paul's enumeration of the demands of Christian morality in Romans 13:9.”[9]

The disciples were dismayed at the asceticism required and asked the Lord who could be saved, since all people, to some degree, desire comforts and possessions. The Lord then provides the answer that for God, all things are possible, and that through their faith in Him they will find their reward.

CCC: Mt 19:16-19 2052; Mt 19:16-17 2075; Mt 19:18 2400; Mt 19:21 2053; Mt 19:23-29 2053; Mt 19:23-24 226; Mt 19:26 276, 308, 1058
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6.

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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7.

Jesus’ mother and brothers arrived.
Standing outside, they sent word to Jesus and called him.
A crowd seated around him told him,
“Your mother and your brothers (and your sisters)
are outside asking for you.”
But he said to them in reply,
“Who are my mother and (my) brothers?”
And looking around at those seated in the circle he said,
“Here are my mother and my brothers.
(For) whoever does the will of God
is my brother and sister and mother.”
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Commentary on Mk 3:31-35

This passage, while affirming our own adoption as brothers and sisters in Christ, does cause some confusion among those who take scripture at face value without understanding the culture of the time. The first part of this reading from St. Mark’s Gospel is somewhat controversial in that many of the Protestant and Evangelical apologists take the term “and his brothers” to mean his familial or biological brothers. The Church teaches that Mary bore only one child – Jesus. Responding to this scripture, Catholic scripture scholars teach that “in Semitic usage, the terms "brother," "sister" are applied not only to children of the same parents, but to nephews, nieces, cousins, half-brothers, and half-sisters; cf Genesis 14:16; Genesis 29:15; Leviticus 10:4.”[10]

Another possible explanation, although it comes from an apocryphal source from the second or third centuries AD, is that the Lord’s foster father, St. Joseph, had been previously married (and widowed). According to “The History of Joseph the Carpenter” from this first marriage,  “[2.]… he begot for himself sons and daughters, four sons, namely, and two daughters. Now these are their names— Judas, Justus, James, and Simon. The names of the two daughters were Assia and Lydia.” These would have been the half-brothers and sisters of the Lord.

Because of this, when Mary comes looking for Jesus in this selection, she is, as would be expected, joined by members of the extended family. Jesus extends the family even further though his adoption of those “seated in the circle” who listen to his word and believe, telling those gathered that “whoever does the will of God is my brother and sister and mother.”

CCC: Mk 3:31-35 500
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8.

Jesus said to his disciples:
"Children, how hard it is to enter the Kingdom of God!
It is easier for a camel to pass through the eye of a needle
  than for one who is rich to enter the Kingdom of God."
They were exceedingly astonished and said among themselves,
  "Then who can be saved?"
Jesus looked at them and said,
  "For men it is impossible, but not for God.
All things are possible for God."
Peter began to say to him,
  "We have given up everything and followed you."
Jesus said, "Amen, I say to you,
  there is no one who has given up house or brothers or sisters
  or mother or father or children or lands for my sake
  and for the sake of the Gospel
  who will not receive a hundred times more now in this present age:
  houses and brothers and sisters and mothers and children and lands,
  with persecutions, and eternal life in the age to come."
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Commentary on Mk 10:24b-30

Jesus uses the example of the rich young man (v.17ff) to emphasize first that the love of God must come first and before desire for possessions, before the accumulation of wealth. His statement "It is easier for a camel to pass through the eye of a needle than for one who is rich to enter the Kingdom of God." is a reference to a narrow entry gate into the city of Jerusalem called "Eye of a Needle" at which beasts of burden had to have their cargo removed before entering because of the narrowness of the gate. This analogy was not lost on those he spoke to. They were also downhearted and say “Then who can be saved?”

Jesus then makes his second point. No one earns salvation from God! Only the Lord alone can grant it and nothing is impossible for Him. “For men it is impossible, but not for God. All things are possible for God.” God must provide the path.

The passage contains the disciples response to Jesus’ teaching about the discipline of discipleship embodied in the story of the wealthy young man (Mark 10:17-27). After seeing the young man leave because he could not part with his possessions, Peter finds it necessary to remind Jesus that they (the disciples) had given up everything to follow him. The Lord replies that those who have sacrificed to follow him will receive not just the sevenfold repayment promised by Sirach 35:10, but a hundred times more of what they have given up.

This reference made by St. Mark is likely to the growth of Church under the Apostles’ evangelization and the communal sense of the Church in its early years. The same reference is true of Jesus’ final statement where we hear “But many that are first will be last, and (the) last will be first." Here St. Mark is probably referring to the martyrdom many will find before joining the Lord in his heavenly kingdom.

CCC: Mk 10:28-31 1618
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9.

In the sixth month, the angel Gabriel was sent from God
to a town of Galilee called Nazareth,
to a virgin betrothed to a man named Joseph,
of the house of David,
and the virgin’s name was Mary.
And coming to her, he said,
“Hail, full of grace! The Lord is with you.”
But she was greatly troubled at what was said
and pondered what sort of greeting this might be.
Then the angel said to her,
“Do not be afraid, Mary,
for you have found favor with God.
Behold, you will conceive in your womb and bear a son,
and you shall name him Jesus.
He will be great and will be called Son of the Most High,
and the Lord God will give him the throne of David his father,
and he will rule over the house of Jacob forever,
and of his Kingdom there will be no end.”
But Mary said to the angel,
“How can this be,
since I have no relations with a man?”
And the angel said to her in reply,
“The Holy Spirit will come upon you,
and the power of the Most High will overshadow you.
Therefore the child to be born
will be called holy, the Son of God.
And behold, Elizabeth, your relative,
has also conceived a son in her old age,
and this is the sixth month for her who was called barren;
for nothing will be impossible for God.”
Mary said, “Behold, I am the handmaid of the Lord.
May it be done to me according to your word.”
Then the angel departed from her.
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Commentary on Lk 1:26-38

This passage, from St. Luke’s Gospel, is the story of Mary being informed by the archangel Gabriel that she has been chosen for the great privilege of bearing the Savior of the world. St. Mary graciously accepts this honor, although with very human fear, indicating that her free will is at play. This response makes her obedience to God’s will more powerful. It is proposed that, with this acceptance, Mary entered into a vow of perpetual virginity because of the demands of Isaiah 7:14: “Therefore the Lord himself will give you this sign: the virgin shall be with child, and bear a son, and shall name him Immanuel."
 
In St. Luke’s story of the Annunciation, the archangel Gabriel comes to Mary and tells her she will bear a son and name him Jesus (the eternal implication of this statement is made clear in the greeting which presupposes knowledge of Mary’s entire existence). Mary confirms the title “Virgin” as she questions Gabriel saying: “How can this be, since I have no relations with a man?” Even though she does not understand, Mary accepts her role and is told that the Holy Spirit will be the agent of the life within her. She then utters those amazing words: "Behold, I am the handmaid of the Lord. May it be done to me according to your word."
 
This announcement parallels Zechariah’s news about John the Baptist (Luke 1:5-23), also delivered by the archangel Gabriel. This passage clearly identifies Jesus as Son of David and Son of God, thus linking it with the messianic predictions from the Old Testament.

CCC: Lk 1:26-38 497, 706, 723, 2571; Lk 1:26-27 488; Lk 1:26 332; Lk 1:28-37 494; Lk 1:28 490, 491; Lk 1:31 430, 2812; Lk 1:32-33 709; Lk 1:32 559; Lk 1:34 484, 497, 505; Lk 1:35 437, 484, 486, 697; Lk 1:37-38 494; Lk 1:37 148, 269, 273, 276; Lk 1:38 64, 148, 510, 2617, 2677, 2827, 2856
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10.

As Jesus and his disciples were proceeding
on their journey to Jerusalem,
someone said to him,
"I will follow you wherever you go."
Jesus answered him,
"Foxes have dens and birds of the sky have nests,
but the Son of Man has nowhere to rest his head."
And to another he said, "Follow me."
But he replied, "Lord, let me go first and bury my father."
But he answered him, "Let the dead bury their dead.
But you, go and proclaim the Kingdom of God."
And another said, "I will follow you, Lord,
but first let me say farewell to my family at home."
Jesus said, "No one who sets a hand to the plow
and looks to what was left behind is fit for the Kingdom of God."
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Commentary on Lk 9:57-62

This passage from St. Luke’s Gospel gives us three sayings of Jesus about the requirement to place the values of Christian discipleship above all other requirements of life. Proclaiming the Kingdom of God must come before even family obligations.

In the first, “Foxes have dens,” Jesus does not deceive anyone – he lives in poverty, dedicated to his mission.

The second, “Let the dead bury their dead,” is a play on words: let the spiritually dead bury the physically dead. Jesus' message is the message of life. This saying was never intended to be taken literally as filial piety is deeply ingrained in Jewish life.

In the third saying; “No one who…looks to what was left behind,” Jesus demands more than Elisha (see 1 Kings 19:19-21). “Plowing for the Kingdom demands sacrifice.”[11]

CCC: Lk 9:58 544
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11.

Jesus entered a village
where a woman whose name was Martha welcomed him.
She had a sister named Mary
who sat beside the Lord at his feet listening to him speak.
Martha, burdened with much serving, came to him and said,
"Lord, do you not care
that my sister has left me by myself to do the serving?
Tell her to help me."
The Lord said to her in reply,
"Martha, Martha, you are anxious and worried about many things.
There is need of only one thing.
Mary has chosen the better part
and it will not be taken from her."
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Commentary on Lk 10:38-42

In this encounter with Martha and Mary in St. Luke’s Gospel, we see two distinct messages. First, we see the importance of the role of women and Jesus’ attitude toward them. Second we see the importance of listening to the word of God: "Mary has chosen the better part."

The selection emphasizes the importance of listening to the teachings of the Lord. While in some early texts the Lord tells Martha there is “need for only a few things,” or of one, the message is clear, Mary, in assuming the role of disciple (listening at the master’s feet) has chosen the correct or better role. Martha, concerning herself with the requirements of hospitality (old law) has chosen the lesser.

“Mystically (St. Gregory the Great, Moralia 2, 6): the two women signify two dimensions of the spiritual life. Martha signifies the active life as she busily labors to honor Christ through her work. Mary exemplifies the contemplative life as she sits attentively to listen and learn from Christ. While both activities are essential to Christian living, the latter is greater than the former. For in heaven the active life terminates, while the contemplative life reaches its perfection.”[12]

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12.

While Jesus was speaking,
a woman from the crowd called out and said to him,
"Blessed is the womb that carried you
and the breasts at which you nursed."
He replied, "Rather, blessed are those
who hear the word of God and observe it."
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Commentary on Lk 11:27-28

This short saying of Jesus is not a contradiction of the woman who blesses Mother Mary; rather it is an assertion by the Lord that the message is more important, in his eyes, than that biological relationship. Mary is more blessed because she heard “the word of God” (see also Luke 1:28-29 and Luke 1:42-45). This passage is consistent in meaning with Luke 8:19-21.

"In the course of her Son's preaching she [Mary] received the words whereby, in extolling a Kingdom beyond the concerns and ties of flesh and blood, he declared blessed those who heard and kept the word of God (cf. Mark 3:35; Luke 11:27-28) as she was faithfully doing (cf. Luke 2:19, 51)" (Lumen gentium, 58) [13].

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13.

Jesus said to his disciples:
"Amen, amen, I say to you,
unless a grain of wheat falls to the ground and dies,
it remains just a grain of wheat;
but if it dies, it produces much fruit.
Whoever loves his life loses it,
and whoever hates his life in this world
will preserve it for eternal life.
Whoever serves me must follow me,
and where I am, there also will my servant be.
The Father will honor whoever serves me."
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Commentary on Jn 12:24-26

Jesus has made his final entry into Jerusalem.  His hour is at hand and, in the presence of Gentiles as well as his disciples he reflects on his salvific mission.  St. John’s passage, given here, is foundational to our understanding of the pascal mystery. Using the analogy of the grain of wheat, the Lord invites us to his own sacrifice.
 
"Beautifully, Christ begins to elucidate the mystery of his atoning death.  If it be thought strange that he must die in order to bring life, let it be remembered that this paradox already exists in nature.  The grain of wheat left to itself produces nothing; only when it appears to have died and has been buried does it bring forth fruit - in far greater abundance than itself (cf. 1 Corinthians 15:36)." [15]
 
Out of the Lord's analogy, wheat that comes from the seemingly dead and buried seed becomes the eucharistic sacrifice. Into the body's death to sin in Baptism, we are invited to share the salvation that comes from following Christ from death to life.

CCC: Jn 12:24 2731
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14.

Jesus said to his disciples:
"1 am the true vine, and my Father is the vine grower.
He takes away every branch in me that does not bear fruit,
and every one that does he prunes so that it bears more fruit.
You are already pruned because of the word that I spoke to you.
Remain in me, as I remain in you.
Just as a branch cannot bear fruit on its own
unless it remains on the vine,
so neither can you unless you remain in me.
I am the vine, you are the branches.
Whoever remains in me and I in him will bear much fruit,
because without me you can do nothing.
Anyone who does not remain in me
will be thrown out like a branch and wither;
people will gather them and throw them into a fire
and they will be burned.
If you remain in me and my words remain in you,
ask for whatever you want and it will be done for you.
By this is my Father glorified,
that you bear much fruit and become my disciples."
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Commentary on Jn 15:1-8

This selection begins the discourse on the vine and the branches – really a monologue on the union with Jesus. It is part of Jesus’ farewell speech. The familiar theme of the vineyard and the vines is used which has imagery in common with Isaiah 5:1-7; Matthew 21:33-46 and as a vine at Psalm 80:9-17; Jeremiah 2:21; Ezekiel 15:2; 17:5-10; 19:10; Hosea 10:1, the identification of the vine as the Son of Man in Psalm 80:15 and Wisdom's description of herself as a vine in Sirach 24:17. This monologue becomes a unifying tie that pulls the entire farewell speech together.

"The wood of the vine is the more contemptible if it does not abide in the vine, and the more glorious if it does abide. [...] For, being cut off it is profitable neither for the vinedresser nor for the carpenter. For one of these only is it useful--the vine or the fire. If it is not in the vine, it goes to the fire; to avoid going to the fire it must be joined to the vine" (St. Augustine "In Ioann. Evang.", 81, 3).

CCC: Jn 15:1-17 1108; Jn 15:1-5 755; Jn 15:1-4 1988; Jn 15:3 517; Jn 15:4-5 787; Jn 15:5 308, 737, 859, 864, 1694, 2074, 2732; Jn 15:7 2615; Jn 15:8 737
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15.

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 them 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."[14] The clear reference being that they like Abraham would be patriarchs of the New Covenant.
 
CCC: Jn 15:9-10 1824; Jn 15:9 1823; Jn 15:12 459, 1823, 1970, 2074; Jn 15:13 363, 609, 614; Jn 15:15 1972, 2347; Jn 15:16-17 2745; Jn 15:16 434, 737, 2615, 2815
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16.

Jesus raised his eyes to heaven and said:
"Holy Father, I pray not only for these,
but also for those who will believe in me through their word,
so that they may all be one,
as you, Father, are in me and I in you,
that they also may be in us,
that the world may believe that you sent me.
And I have given them the glory you gave me,
so that they may be one, as we are one,
I in them and you in me,
that they may be brought to perfection as one,
that the world may know that you sent me,
and that you loved them even as you loved me.
Father, they are your gift to me.
I wish that where I am they also may be with me,
that they may see my glory that you gave me,
because you loved me before the foundation of the world.
Righteous Father, the world also does not know you,
but I know you, and they know that you sent me.
I made known to them your name and I will make it known,
that the love with which you loved me
may be in them and I in them."
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Commentary on Jn 17:20-26

Here is the final part of the “High Priestly Prayer” from the Lord’s final discourse. In this selection we are joined with the disciples as Jesus prays: “also for those who will believe in me through their word.” Again the theme of unity between the Father, the Son, and his followers is emphasized and brought to a conclusion with: “that the love with which you loved me may be in them and I in them.”

CCC: Jn 17 2604, 2746, 2758; Jn 17:21-23 260, 877; Jn 17:21 820; Jn 17:22 690; Jn 17:23-26 2750; Jn 17:24 2749, 2750, 2750; Jn 17:25 2751; Jn 17:26 589, 729, 2750
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[1] See NAB footnote on 1 Kings 19:16ff
[2] See NAB footnote for Song of Songs 8:4-7
[3] Jerome Biblical Commentary, Prentice Hall, Inc., © 1968, p.327, 89.
[4] Ignatius Catholic Study Bible, © 2010, Ignatius Press, San Francisco, CA. p.275
[5] Letters of St. Paul , The Navarre Bible, Four Courts Press, 2003 p. 123
[6] See Jerome Biblical Commentary, Prentice Hall, Inc., © 1968 on 1 Corinthians 1:22-25, 22 
[7] Laodicea: ca. forty miles southeast of Philadelphia and ca. eighty miles east of Ephesus, a wealthy industrial and commercial center, with a renowned medical school. It exported fine woolen garments and was famous for its eye salves. It was so wealthy that it was proudly rebuilt without outside aid after the devastating earthquake of A.D. 60/61.
[8] See NAB footnote on Matthew 11:25ff
[9] See NAB Footnote on Matthew 18-19
[10] From the reference note on Mark 6; 3 in the NAB
[11] See Jerome Biblical Commentary, Prentice Hall, Inc., © 1968, 44:97
[12] Ignatius Catholic Study Bible, © 2010, Ignatius Press, San Francisco, CA. p. 129
[13] The Navarre Bible, Gospels and Acts, Scepter Publishers, Princeton, NJ, © 2002, p. 431
[14] St. James synthesizes Isaiah 41:8 and 2 Chronicles 20:7 in which Abraham is called God’s friend.
[15] Jerome Biblical Commentary, Prentice Hall, Inc., © 1968, 63:131, p. 449
[16] The Navarre Bible: “Joshua-Kings”, Scepter Publishers, Princeton, NJ, © 2003, p. 500
[17] The Jewish Study Bible, Oxford University Press, New York, NY, © 2004 p. 30
[18] See NAB footnote on Genesis 12:1-4
[19] The Navarre Bible: “Letters of St. Paul”, Scepter Publishers, Princeton, NJ, © 2003, p. 93
[20] Jerome Biblical Commentary, Prentice Hall, Inc., © 1968, 9:13, 27-36, p. 166
[21]Fire of Mercy Heart of the Word Volume I, Erasmo Leiva-Merikakis, Ignatius Press, San Francisco, CA, © 1996 p. 710.
[22] The Navarre Bible: “Revelation and Hebrews and Catholic Letters”, Scepter Publishers, Princeton, NJ, © 2003, p. 52.
[23] The Navarre Bible, Gospels and Acts, Scepter Publishers, Princeton, NJ, © 2002, p. 748.

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