A Lectio Divina Approach to the Sunday & Weekday Liturgy
BREAKING THE BREAD OF THE WORD (Series 13, n. 51)
33rd Sunday in Ordinary Time and Weekday 33: November 15-21, 2015
(N.B. The pastoral tool BREAKING THE BREAD OF THE WORD: A LECTIO DIVINA APPROACH TO THE SUNDAY LITURGY includes a prayerful study of the Sunday liturgy of Year B from three perspectives. For reflections on the Sunday liturgy based on the Gospel reading, please scroll up to the “ARCHIVES” above and open Series 1. For reflections based on the Old Testament reading, open Series 4. For reflections based on the Second Reading, open Series 7. Please go to Series 10 - Series 13 for the back issues of the Weekday Lectio. For the Lectio Divina on the liturgy of the past week: November 8-14, 2015, please go to ARCHIVES Series 13 and click on “Week 32”.
(Below is a LECTIO DIVINA APPROACH TO THE SUNDAY - WEEKDAY LITURGY: November 15-21, 2015.)
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November 14, 2015: THIRTY-THIRD SUNDAY IN ORDINARY TIME
“JESUS SAVIOR: He Will Gather His Elect from the Four Winds”
BIBLICAL READINGS
Dn 12:1-3 // Heb 10:11-14 // Mk 13:24-32
I. BIBLICO-LITURGICAL REFLECTIONS: A Pastoral Tool for the LECTIO
I remember how the September 11, 2001 terrorist attack on the World Trade Center affected me. I was watching the footage of the buildings collapsing and the terrible inferno and confusion that ensued. I sat aghast and exclaimed, “This is the apocalypse now!” Indeed, there was terror and tribulation. The sun was literally darkened. However, the catastrophe began to dispel progressively as the power of goodness and solidarity began to take the upper hand. From the rubble of the 9/11 collapse sprang forth the heroism and courage of the American people. Indeed, the 9/11 events give us a glimpse of God’s final victory over the evil forces that assail the world then and today.
The radical intervention of God to destroy the ultimate power of evil in the end-time is the theme of today’s Gospel reading (Mk 13:24-32). While the end-time description, with its dark imagery of trials, tribulations, and turmoil is scary, there is also the note of consolation, which takes form in the glorious figure of the Son of Man, Jesus, coming in the clouds to gather his faithful and chosen ones from the four winds of the earth. The heart of this powerful apocalyptic device is the belief that God would one day intervene in a cataclysmic way to destroy evil and restore the fullness of life and abounding peace. Ultimately, the specter of doom gives way to the hope of a new creation, where the sun will be darkened, the moon will lose its light, and the stars will fall before the splendor of the Son of Man.
The message of the second to the last Sunday of the liturgical year is a call to vigilance and watchfulness. With regards to the end-time or eschaton, Jesus asserts: “But of that day or hour, no one knows, neither the angels in heaven, nor the Son, but only the Father”. Indeed, to know the exact day or hour may satisfy our curiosity, but has no true importance for our salvation. What is important is to scrutinize the signs of salvation and fully participate in it. Learning a lesson from the fig tree that has sprouted tender leaves, foretelling that summer is near, we must live in an attitude of expectation for the imminent coming of the Lord. We must discern the progressive comings of Christ in the events of our personal lives, and in the life of the Church and the world.
Finally, as Christian disciples, we must be people of expectation. The Jesuit scientist and theologian, Pierre Teilhard de Chardin asserts: “Expectation – that is perhaps the supreme Christian function and the most distinctive characteristic of our religion. Historically speaking, that expectation has never ceased to guide the progress of our faith like a torch… Christmas, which might have been thought to turn our gaze toward the past, has only fixed it further in the future. The Messiah, who appeared for a moment in our midst, only allowed himself to be seen and touched for a moment before vanishing again, more luminous and ineffable than ever, into the depths of the future… We Christians have been charged with keeping the flame of desire ever alive in the world… The flame must be revived at all costs. At all costs we must renew in ourselves the desire and the hope for the great coming.”
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JULY 16, 1990: It was a beautiful and quiet afternoon during our annual retreat. I was in my room preparing for the evening Mass when the earth quaked violently. The tremors convulsed every beam of the house and shook me out of my wits. The sound of objects falling to the ground hit me with frightening intensity. I cried to the Lord for help and with great terror pleaded with him to save us from that calamity. After some more horrendous moments, the earth ceased to convulse. I breathed a sigh of relief and tried to collect my wits. After a few minutes, however, the earth’s foundation started to shake again with greater violence and fury. I left my room in panic. I saw two grim faced Sisters who had been making their Eucharistic adoration solemnly carrying the monstrance containing the Blessed Sacrament. They were processing out of the chapel and heading outdoors. Finally, after an eternity of terror and distress, the earth became still. The Philippines had suffered one of the strongest earthquakes ever. Later in the afternoon and throughout the week, news reports of demolished buildings, trapped and injured people, and those who had died reached us. As we prayed intensely for the dead and the other victims, especially those trapped in the rubble, we also thanked the Lord that we were among those whose lives had been spared. By the grace of God, we had escaped unharmed from a natural disaster. That experience of salvation helped me perceive the meaning of the following astounding words in the book of Daniel: “It shall be a time unsurpassed in distress … At that time your people shall escape” (Dan 12:1).
This is the second to the last Sunday of the liturgical year. The Old Testament reading (Dan 12:1-3) proclaimed today is an “apocalypse” – a revelation of ultimate salvation. The revelation of this truth is carried out by recounting past events as prophecies. This Sunday’s passage is taken from the Book of Daniel, which was addressed to a people experiencing terrible socio-political and spiritual upheaval under the duress of the Syrian pagan king, Antiochus IV Epiphanus.
The Book of Daniel’s apocalyptic narratives were composed to console God’s people who were suffering persecution for their religion 165 years before Christ. According to the authors of the Days of the Lord, vol. 5: “They aim at encouraging the readers to remain steadfast in their faith and assiduous in their observance of the Lord’s laws in spite of external pressures, persecutions, and the bad example of those who have faltered. They want to show that God always has the last word and that faithfulness to his laws is always rewarded. Finally, the author envisions the end of salvation history, which he calls the end-time. On this Sunday, we read a few verses of this apocalypse (Dan 12:1-3). History appears as an unceasing and always to be renewed struggle between good and evil, a sort of hydra – or dragon (Rev 12:3) – with seven heads, that rises with more vigor than ever each time one thinks one has mastered it. This experience threatens with discouragement those who heroically undertake this battle. Memory of past victories can give them heart for a moment. But how can one forget that today’s or tomorrow’s successes will be certainly challenged, like all the others, by new and increasingly aggressive assaults of evil? At this point, we see the apocalyptic writers revealing to us that at the end of history we shall see, after a last and especially violent confrontation, the dazzling and definitive victory of good. Although set at the horizon of history, the denouement is not far away. In order for it to happen, the decisive intervention of an up to then hidden force will be necessary.”
Against the backdrop of the Old Testament apocalyptic reading, the Gospel passage of this Sunday acquires greater depth and perspective. The intense and energizing words of the Gospel underline the radical and decisive saving intervention of God in the course of history. The Son of Man, greater than Michael, the great prince and guardian of God’s people mentioned in the Old Testament reading, will come after the days of utter tribulation with great power and glory and he will gather his elect from the four winds.
Towards the end of the liturgical year, the apocalyptic elements of this Sunday’s Old Testament reading and Gospel reading reinforce the saving truth that God’s love and care will prevail notwithstanding continuing confrontations and threats of disasters. Our attention should not be distracted by the frightening biblical imagery of the end time, of which no one knows the day or the hour. This Sunday’s liturgy invites us rather to focus on the great saving event that will be accomplished at the definitive coming of the Son of Man. The ongoing reality of the paschal struggle against the forces of evil should not daunt us and the panoramic vision of the glorious victory of the elect at the end time should bolster our faith with strength and hope. In the context of God’s saving love, the thought of our own death and the inevitable event of the Lord’s final coming to recapitulate all creation should evoke in us a sense of joyful expectation and a greater commitment to the Christian task of building God’s kingdom of justice, peace and love.
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This Sunday’s Second Reading (Heb 10:11-14, 18) reiterates the superiority of Christ’s priesthood on account of his perfect, “once and for all”, saving sacrifice on the cross. The authors of the Days of the Lord, vol. 5, comment: “In the sanctuary of heaven into which he entered after finishing his work, Christ our high priest, seated at the right hand of God, waits for all things on earth to come to their conclusion. And we also are waiting, but standing, for the Day to come. To live in this attitude of watchfulness and study the signs of the coming of the Lord, allows us to discern, in the little or great events of our personal lives, of the life of the Church, and of the life of the world, the comings of Christ, unceasing, discreet, but decisive as he beckons to us and calls us to follow him day by day.”
The paschal sacrifice accomplished by Jesus the Priest-Victim on the cross assures us of the glorious fulfillment of salvation in the eschaton or at the end time. The saving past ensures the saving future. The biblical scholar Eugene Maly remarks: “He who is coming has already come. It will be a final divine yes to a world already touched by his saving hand.”
This was the faith of the Servant of God, Dr. Takashi Nagai, who experienced the “apocalyptic” destruction of the atomic bomb that hit Nagasaki on September 9, 1945, during World War II. In that “doomsday” in Nagasaki, he perceived the sacrificial participation of the victims in the holocaust of Jesus Christ. Trusting in the words of Jesus, “The heavens and the earth will pass away, but my words will never pass away”, he showed us how to be faithful to God and overcome evil with good. Thus for Takashi Nagai, doomsday became salvation. The following is an excerpt from the inspiring account, “Takashi Nagai: Prophet of Nagasaki” (cf. The Word Among Us, September 2006, p. 15-20).
Nagai was less than half a mile from the epicenter of the second atomic bomb dropped by the American forces on Japan. Hiroshima had been devastated a few days earlier, and now the city of Nagasaki had been bombed: Nagasaki, the home of the largest Catholic cathedral in Asia; Nagasaki, the home of Japan’s largest and most vibrant Catholic community. In an instant, 40,000 people were killed; another 32,000 would die within hours; and tens of thousands more were wounded.
Nagai had survived the blast only because his building, made of reinforced concrete, was able to withstand the force of the initial blast, and he was in the far end of the building. When he made his way out of the office, the devastation that he saw horrified him. Bloated, skinless corpses were strewn about the ground. Bodies hung upside down in stone walls and fences, headless or limbless. Fires had broken out everywhere, and the few who survived were crawling or stumbling toward him, croaking, “Water, water. I’m burning up.” With a small band of doctors and nurses, Nagai labored all that day and the next, treating the wounded and encouraging his colleagues. When he wasn’t giving orders or comforting the wounded, Nagai took up the Japanese tradition of the Nembutsu – a short saying repeated over and over. But instead of quoting Confucius, he prayed the Scriptures: “The heavens and the earth will pass away, but my words will never vanish.”
A couple of days later, at his first opportunity, an exhausted Nagai walked to the site of his house and found his wife Midori’s charred bones amidst the wreckage that was once their kitchen. Kneeling beside her, he discovered a melted blob that had been her rosary lying next to her. Even as he wept, he was filled with gratitude that she had died praying. He was grateful, too, that a few days earlier he had sent their two children, Makoto and Kayano, to stay with their grandmother in the safety of the mountains.
In one sense, the irony could not be richer. A brilliant young doctor, Nagai had been on the cutting edge of Japan’s research into radiology, and he had been diagnosed just months earlier as having a form of leukemia stemming from radiation poisoning. He had been given only a few more years to live and it seemed as if in his own body he were living out the city’s fate. But in the midst of the irony were also the beginnings of a prophetic calling. Takashi Nagai had converted to Catholicism eleven years earlier, and his relationship with the Lord was already on solid footing when Nagasaki was destroyed. But this day of horror and devastation moved him into a new way of living his faith – a way of living that demonstrated how much one person can do to turn the tide of fear, anger, hopelessness, or cynicism. Faced with so much destruction and sadness, this once-proud unbeliever did battle in the only way that mattered: through trust in God’s strength working though his weakness.
As sick as he was, and as devastated as he was, Nagai sensed that the bombing needed a Christian response, that anger and vengeance – or despair and resignation – should not have the last word. So rather than begin a new life with his children in another city, Nagai decided to remain in Nagasaki and live among the ruins. With the help of some friends, Nagai built a makeshift hut on the side of his old house and with only the barest essentials, he and children moved back home. The hut was only about seven feet by ten feet, constructed of charred beams, heat-warped tin, and a thin mat. Nagai knew he would not live much longer and that he would leave his children as orphans in a harsh environment. Still, rather than descend into bitterness or anger, he spent his time praying, reflecting, and preparing his children for the hardships and challenges that would be their lot.
Many other residents followed Nagai’s examples and returned home. Their district of Urakami became a jumble of rubble, ash, and pathetic looking huts. The scene may have been depressing, but many of the residents were heartened as they drew strength from Nagai’s faith and simplicity. Gradually, a small community formed around Nagai. People who had lost loved ones or who were dying of radiation poisoning sought out the “wise man of Nagasaki” for words of comfort and wisdom. People came from all over Japan – people bearing the humiliation of defeat, the physical and psychological wounds of war, or simply everyday questions about life. Even dignitaries, such as Emperor Hirohito, visited him, while others, like Pope Pius XII, wrote to him and sent him gifts. Everyone, it seems, wanted to get a taste of the peace and trust that flowed from him. (…)
When Takashi Nagai died on May 1, 1951, more than 20,000 people attended the funeral. Bells were rung in his memory throughout Japan – in Buddhist temples and Shinto shrines as well as in Christian churches … (Today) Takashi Nagai remains a powerful witness, telling us that we can reject the world’s logic of vengeance and hatred. He continues to tell us that it is possible to embrace Jesus’ call to mercy, love, and hope.
II. POINTS FOR THE EXAMINATION OF THE HEART: A Pastoral Tool for the MEDITATIO
Do we allow the negative elements of apocalyptic imagery to daunt and overwhelm us? Or, do we allow our hearts to be consoled by the image of the glorious Son of Man, coming on the clouds to gather his chosen and faithful ones from all over the earth?
III. PRAYING WITH THE WORD: A Pastoral Tool for the ORATIO
Loving Father,
your son Jesus, our Savior,
will gather his elect from the four winds.
Grant that we may be vigilant at all times
and that we may have the strength to stand before him.
You live and reign,
forever and ever.
Amen.
IV. INTERIORIZATION OF THE WORD: A Pastoral Tool for the CONTEMPLATIO
The following is the bread of the living Word that will nourish us throughout the day. Please memorize it.
“The Son of Man will gather his elect form the four winds, from the ned of the earth to the end of the sky.” (Mk 13:27)
V. TOWARDS LIFE TRANSFORMATION: A Pastoral Tool for the ACTIO
Pray for all the victims of violence, war, and other cataclysmic events. Do what you can to bring comfort and healing to their painful situation.
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November 16, 2015: MONDAY – WEEKDAY (33); SAINT MARGARET OF SCOTLAND; SAINT GERTRUDE, Virgin
“JESUS SAVIOR: He Makes the Blind See … He Is Our Refuge in Terrible Affliction”
BIBLE READINGS
I Mc 1:10-15, 41-43, 54-57, 62-63 // Lk 18:35-43
I. BIBLICO-LITURGICAL REFLECTIONS: A Pastoral Tool for the LECTIO
The need for true spiritual sight is the subject of today’s Gospel reading (Lk 18:35-43), which narrates the healing of the blind beggar at Jericho. In comparison to the blind beggar, the people crowding around Jesus seem to be fortunate for they could see the “miracle worker” from Nazareth with their physical eyes. But there is a deeper reality than physical sight.
The remark of Anthony Bloom, a physician who became Metropolitan and Patriarch of Moscow in 1965, is insightful: “If only we knew that we were blind, how eagerly would we seek healing … But the tragedy is that we do not realize our blindness … Blinded by the world of things we forget that it does not match the depth of which man is capable … To be aware only of the tangible world is to be on the outside of the fullness of knowledge, outside the experience of the total reality which is the world in God and God at the heart of the world. The blind man, Bartimaeus, was painfully aware of this because, owing to his physical blindness, the visible world escaped him. He could cry out to the Lord in total despair.”
To cultivate a positive attitude through faith in Jesus and trust in him will enable us “to see”. The following story enables us to appreciate the “gift of sight”, which is spiritual (cf. Marilyn Morgan King, “A Matter of Attitude” in Daily Guideposts 2010, p. 265).
My former neighbor Carla Gallemore had become blind as a result of “twilight sleep”, an anesthetic technique used during childbirth in the early twentieth century. “At one time I felt sight was my most precious gift, but I was wrong. Atittude is”, Carla said, and she proved it. Using a Braille typewriter, she wrote a very successful book, Once I Was Blind.
One day Carla called me and said, “Did you know The Miracle Worker is showing at the Fox? I’d like to see that movie.” “See it?” I asked. “Yes, I’ve learned to ‘see” with my ears and through other people’s eyes. I can follow a movie pretty well by listening. When I can’t, I’ll tap your arm and you can whisper to me what’s happening on the screen.”
So we went to the movie – the story of the young Helen Keller and her teacher Annie Sullivan – and found it to be extremely inspiring. I think Carla got more out of The Miracle Worker than I did, even though she had no sight. “It’s all a matter of attitude”, she said. “Keeping a hopeful mind and heart makes all the difference, whatever one’s handicap is.”
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As we are about to conclude the liturgical year, this week’s Old Testament readings are taken from the books of Maccabees. They describe the onslaught of Greek culture upon the Jewish people through the instigation of Alexander the Great and his successors. The books’ strong religious theme emphasizes that God is at work in history and rewards those who are loyal to him. Today’s reading (I Mc 1:10-15, 41-43, 54-57, 62-63) presents the wicked ruler Antiochus Epiphanes, a descendant of one of Alexander’s generals. Priding himself to be a manifestation of a god and considering himself as “illustrious”, Antiochus Epiphanes, the king of Syria, aims to unite all peoples in his kingdom by imposing upon them the Greek culture. He wants them to abandon their particular traditions and religious practices and adopt his religion. The decree of Hellenization is divisive. Many Jews, finding the Greek culture attractive and convenient, especially those engaged in trade and commerce with the Hellenists, connive in dismantling their religion. However, some heroic Jews resolve to maintain their fidelity to the covenant even to the point of risking their lives. They prefer to die rather than break the holy covenant. Indeed, terrible affliction is upon Israel.
The oppressive stance of Antiochus Epiphanes continues to be verified in a new form today (cf. Denyse O’Leary, “Quebec Charter Aims to Put Religion Under Wraps” in Our Sunday Visitor, October 13, 2013, p. 4).
Could wearing a cross become a crime in Canada? Or a firing offense? In late August, a Montreal newspaper leaked details of a proposed secularist charter for the Canadian province of Quebec. Officially unveiled Sept. 10, the Charter of Quebec Values claims “an obligation to remain independent of religious authority”.
Proposed by the Parti Quebecois, which is the province’s governing party, it would ban the wearing of conspicuous religious symbols in public places. Quebec’s Charter of Human Rights and Freedoms would then be amended to limit claims for accommodation of religious beliefs and practices.
Included is a ban on public sector employees – civil servants, teachers, doctors, nurses, police, day care staff, municipal and university staff – wearing a hijab, turban, kippa, large visible crucifix or any other “ostentatious” religious symbols at work.
Elected members of the Quebec legislature would be exempt from the regulations. Also, crucifixes that are of mere historic significance could remain, even in political venues. The multitude of locations named for religious significance would not be changed under the proposed charter.
But Quebec’s secularist lawmakers are serious about driving religion out of the public square and mind. The Parti Quebecois of Canada’s Parliament, has expelled its only female and ethnic member for dissent, leaving only four seated members. Maria Mouranti, a Catholic of Lebanese origin who now sits as an Independent, wears a crucifix.
“Firing women from day care centers because they’re wearing a cross or a scarf, or a man from a hospital because he’s wearing a kippa or a turban – I can’t adhere to such a policy”, Mourani told reporters Sept. 13. (…)
The Catholic Church has responded cautiously, aware of the risk of triggering counter-productivity from secularists. Church authorities have pointed out, however, that the proposed charter would enable social injustices. For example, Muslim men would have no problem fulfilling its requirements because they would be permitted beards; but Muslim women might be forced out of the work force if head scarves are forbidden, contributing to their isolation and victimization.
Also, there is a transparency issue: as Montreal Archbishop Christian Lepine put it, if nuns who run a kindergarten funded by the government are not permitted to wear habits, “Why not? That’s who they are. They’re nuns. Why hide the fact that they are nuns?”
II. POINTS FOR THE EXAMINATION OF THE HEART: A Pastoral Tool for the MEDITATIO
1. Have we made the invocations of the blind man of Jericho our own: “Son of “David, have pity on me!” … “Lord, please let me see”?
2. Do we have the resolve to be faithful to our covenant relationship with our loving God? Do we trust that he will be our strength in affliction?
III. PRAYING WITH THE WORD: A Pastoral Tool for the ORATIO
Jesus Master,
you made the blind man of Jericho “see”.
Your gift of sight and insight
enabled him to follow you,
giving glory to God.
Your marvelous work
inspired the people who witnessed it
to give praise to God.
Grant me the gift of sight and insight.
You live and reign, forever and ever.
Amen.
***
Almighty God,
you scorn the proud and love the humble.
Give us the strength to be faithful.
Let us give witness to you
in a world that is hostile to sacred signs.
Help us to love you to the end.
We give you glory and praise, now and forever.
Amen.
IV. INTERIORIZATION OF THE WORD: A Pastoral Tool for the CONTEMPLATIO
The following is the bread of the living Word that will nourish us throughout the day. Please memorize it.
“Lord, please let me see.” (Lk 18:41) //“They preferred to die rather than profane the holy covenant.” (I Mc 1:63)
V. TOWARDS LIFE TRANSFORMATION: A Pastoral Tool for the ACTIO
Exercise the gift of sight and insight by identifying one wonderful thing that happened to you today and by thanking God for it. // In a world that is secularized and greatly hostile to religious symbols, resolve to give a sign of the “sacred” by your concrete acts of charity.
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November 17, 2015: TUESDAY – SAINT ELIZABET OF HUNGARY, Religious
“JESUS SAVIOR: He Saves the Lost … He Strengthens Us to Live with Integrity and Give Faithful Witness to God”
BIBLE READINGS
II Mc 6:18-31 // Lk 19:1-10
I. BIBLICO-LITURGICAL REFLECTIONS: A Pastoral Tool for the LECTIO
The book Papa Mike was written by Mike McGarvin, the founder of Poverello House that serves the poor and the homeless in Fresno. Like Jesus, it is his mission to save the “lost”. Here is Papa Mike’s amusing account of a rescue.
One of the more disturbing events took place about half a block from Poverello. It was winter, and raining hard. The streets in that part of town often had poor drainage, and our block was exceptionally bad. I don’t remember why, but I was walking along F Street that day. I passed by a huge puddle that had formed in a gutter. It was clogged with leaves from the sycamore trees in the neighborhood, and for some reason I glanced down at the puddle. When I did, I spotted some bubbles coming up in the water. On closer inspection, I saw they were coming from a small fleshy object sticking out of the water.
With a shudder, I realized that the object was the very tip of someone’s nose. I reached down in the puddle and pulled a man’s head out, grabbed the shoulders, and pulled him onto the sidewalk. The standing water had been so deep that he had been completely submerged except for his nose. He was covered with leaves, so that he was invisible to any passerby. He was still alive, but I couldn’t wake him up. I ran to the Poverello and called 911. He had apparently got drunk, passed out in the gutter and stayed there all night. As the rain began to pour down, he slept right through it. The water kept rising, and if I hadn’t seen him, he would have been completely under water in a few minutes. When the paramedics came, they took him to the hospital. He survived, but he had hypothermia.
Today’s Gospel reading )Lk 19:1-10) presents another marginal who wants “to see” – just like the blind man at Jericho. The tax collector Zacchaeus wants specifically “to see” Jesus. Despised by others on account of his despicable trade, he seeks “to see” who Jesus is. Short in stature and impeded by a jostling crowd from “seeing” the Divine Master, he overcomes the difficulty by climbing a sycamore tree. When Jesus reached the spot where Zacchaeus is waiting, he looks up and, “seeing” him precariously perched in the tree, says: “Zacchaeus, come down quickly, for today I must stay at your house”. The energetic tax collector responds to Jesus’ initiative by climbing down from the sycamore tree and by welcoming him into the banquet at his house. But more radically he renounces half of his possessions and makes a promise of four-fold restitution to anyone he has defrauded. Zacchaeus’ great desire “to see” Jesus is fulfilled. He experiences a great joy because the Savior of the “lost” has cast a compassionate glance upon him and rescued him.
***
The Old Testament readings for today and tomorrow depict the courage of the faithful Jews who would rather die than profane the holy covenant with God. Today’s reading (II Mc 6:18-31) presents the martyrdom of the 90-year-old scribe Eleazar, who is worthy of his old age. He leaves to the young an example of how to die willingly and generously for the revered and holy laws. Keeping his integrity before the Lord, he demonstrates that fidelity to the law of God is a supreme value. Eleazar wisely spurns the deception urged by his pagan and/or “paganized” friends, for his conscience recognizes the evil that can result socially from “scandal”. The seven young Maccabee brothers follow Eleazar in his martyrdom. Eleazar is considered the “teacher” of the seven young brothers on the path to martyrdom. Indeed, his courage and integrity have impacted not only the youth but the whole Jewish nation.
The martyrdom of Dominic Collins relives the courage and integrity of the Old Testament hero Eleazar (cf. “Lives of the Saints: The Irish Martyrs” in ALIVE! September 2013, p. 15).
Dunboy Castle fell to the English on 17 June, 1602. The garrison was massacred with the exception of the Jesuit, Dominic Collins, and two others from whom the victors hoped to extract information. The three were taken to Cork City to be interrogated. Dominic’s companions proved to be minor catches and were soon sent to the gallows. The English commander, Sir George Carew thought Collins had more to reveal and interrogated him personally. He might at least gain a propaganda victory by “turning” Collins. Even some of his family tried to persuade Dominic to feign conversion and then change back again. But even to save his life he would not do evil.
Carew eventually gave up and on 31st October 1602 he sent Dominic to Youghal, the home town he had left 15 years before. He was paraded through the streets to the place of execution. He spoke to the crowd telling them that his sole ambition was to serve God and defend the faith, and that it was for this he was dying. He was then hanged. That night some local Catholics took his body away and buried it in a secret place. Immediately he was venerated as a martyr and his fame quickly spread through Ireland and Europe. Many favors and cures were attributed to his intercession.
II. POINTS FOR THE EXAMINATION OF THE HEART: A Pastoral Tool for the MEDITATIO
1. Are there moments in our life when we undergo the Zacchaeus experience and have tried to climb the “sycamore tree” in order “to see” Jesus? Identify them and relive the intense feelings and the challenges of these experiences. Personally and as a Church, in what ways do we participate in the saving mission of Jesus, the Son of Man who comes to seek and save what was lost?
2. Do I live a life of integrity and total dedication to God? Or do I tend to compromise when faithfulness is not convenient?
III. PRAYING WITH THE WORD: A Pastoral Tool for the ORATIO
Loving Father,
at times we feel miserable and sinful, rejected and unloved.
But in your kindness,
you allow us to experience moments of truth and healing light.
We thank you for the Zacchaeus experience within us
of wanting “to see” Jesus.
We therefore climb the “sycamore tree” to have a glimpse of him
who comes to seek the lost.
In our precarious perch on the “sycamore tree” of our lonely life,
we await your saving presence
and your kind invitation to come down and be with you.
As your loving gaze enfolds us
and as we climb down toward your welcoming heart,
we rejoice that God’s love is bigger than our frailties.
Like the radically transformed Zacchaeus,
may we let go of all the burdens of the sinful past.
Fill us with the joy of salvation
as we hear you say:
“Today salvation has come to this house …
For the Son of Man has come
to seek and save what was lost.”
We adore you now and forever.
Amen.
***
O loving God,
we thank you for the courage and faith
of the Old Testament hero Eleazar.
He spurned deception
and offered his life for the holy covenant.
May his example help us to live with integrity
and total devotion to your divine will.
We give you glory and praise, now and forever.
Amen.
IV. INTERIORIZATION OF THE WORD: A Pastoral Tool for the CONTEMPLATIO
The following is the bread of the living Word that will nourish us throughout the day. Please memorize it.
“He was seeking to see who Jesus was.” (Lk 19:3) //“He died, leaving in his death a model of courage and an unforgettable example of virtue.” (II Mc 6:31)
V. TOWARDS LIFE TRANSFORMATION: A Pastoral Tool for the ACTIO
As a way of participating in the mission of the Son of Man who came to seek and save what was lost, you may contribute through prayers, material resources and volunteer services to assist the poor and the needy, the “lost” and the marginalized. // In your daily living, take care to live with integrity and resolve to avoid actions that lead to scandal and the moral degradation of others, especially the youth.
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November 18, 2015: WEDNESDAY – WEEKDAY (33); THE DEDICATION OF THE BASILICAS OF SAINTS PETER AND PAUL, APOSTLES; SAINT ROSE PHILIPPINE DOCHESNE, Virgin (USA)
“JESUS SAVIOR: He Wants Us to Be Creatively Involved … In Him We Will Live Forever”
BIBLE READINGS
II Mc 7:1, 20-31 // Lk 19:11-28
I. BIBLICO-LITURGICAL REFLECTIONS: A Pastoral Tool for the LECTIO
Today’s Gospel parable (Lk 19:11-28) depicts the creative genius of God’s faithful servants as well as the disappointing cowardice of the feckless. The faithful servants are industrious and resourceful. Their creative use of the gold coins inspires us to be pro-active in dealing with the affairs of God’s kingdom. The “hole-in-the-ground” solution of the “play-it-safe” servant is downright disappointing. He does not dare to invest his talent, rationalizing that “what little talent I have will never be missed”. But this is not so.
According to the poet Michel Quoist (cf. “Breath of Life”) and paraphrasing him, if each note of music were to say “one note does not make a symphony”, there would be no symphony; if each word were to say “one word does not make a book”, there would be no book; if each brick were to say “one brick does not make a wall”, there would be no house; if each seed were to say “one grain does not make a field of corn”, there would be no harvest; if each one were to say “one act of love cannot save mankind”, there would never be justice and peace on earth.
Hence, with regards to the kingdom of God, we cannot remain uninvolved or partially involved; rather, we must be totally involved. Absolute personal commitment is required for salvation. It is exigent that we fully invest our talents to promote creatively and energetically the reign of God.
***
We are almost at the end of the liturgical year and coasting toward a new one. In our spiritual journey as a worshipping community, we have experienced our vulnerability as well as the courage and strength that come from God. As the liturgical year draws to a close, our attention is drawn gently towards the transitory character of human existence and our eternal destiny with God. The “last things” fascinate us and the reality of the “end time” provokes us. Today’s liturgy of the Word enriches us with profound insights on life and death.
The Old Testament reading (II Mc 7:1-2, 9-24) portrays the intense sacrifices of the Jewish martyrs who trusted in the faithful God who would bring them back to life. The faith declaration that “the King of the world will raise them up to live again forever” is a radical expression of the gradually developing belief of Israel in the resurrection of the body. Explicit belief in the resurrection only appeared in Judaism during the persecution of the Greek king Antiochus IV (167-164 B.C.).
The biblical scholar Eugene Maly explains: “For a long time Israel of the Old Testament period had no positive conviction of a life after death. True, they thought that the deceased went to Sheol. But Sheol was a shadowy place of shadowy existence. Israel had no conviction of a fullness of life after death. But Israel had a hope. It was in a God who willed that fullness of life and would somehow bring it about … The real breakthrough in the expression of this hope came in the second century B.C. In the book of Daniel we read, ‘Many of those who sleep in the dust of the earth shall awake; some shall live forever …’ (12:2). It is no accident that this revelation was realized at a time of persecution of the just. The book of Second Maccabees was written as a theological reflection on that same persecution. Our reading is part of a story of a Jewish mother and her seven sons who were put to death for their faith. And we read of their affirmations of the resurrection of the body, powerful statements that need no commentary of themselves.”
The following story is fascinating and illustrates that there is comfort and strength from beyond (cf. Deborah Sudduth-Snyder, “A Rose for Kate” in Guideposts, July 2010, p. 33-34). God’s mysterious hand is at work to encourage us in loving and to assure us of the power of love that transcends death.
I love you. Just three simple words. So why couldn’t I say them to my aunt Kate, a woman who had meant so much to me through the years. I walked into my apartment and collapsed on the couch. I had taken off from work that morning and had hopped on a bus to visit my aunt at the nursing home. I’d stood by her bed, trying to tell her how much I loved her. But the woman I saw before me – frail, pale, with glazed eyes, only patches of stubble where short sandy blonde hair had once been – scared me silent. I knew that Aunt Kate didn’t have much time left. But that made it so much harder. Saying “I love you” felt like saying goodbye. And I couldn’t bring myself to do that.
Just a few months earlier, Aunt Kate and I had hiked at Warren Dunes State Park on the shore of Lake Michigan, a beautiful trail we had hiked so many times before, when my brother, Chris, and I were just kids and came to visit her in the summertime. Aunt Kate had always led the way on those outings, but this time she had to turn back. I knew that cancer was finally taking its toll. Still, to me, Aunt Kate was invincible. She was fearless and independent. The great outdoors was her playground. She never married and never had children, so she treated Chris and me like her own. She taught us how to hike and swim. We rode horses and camped out in the woods. It was Aunt Kate who had made a nature lover out of a city girl like me.
Then there was our garden. There was no room to plant anything where I lived, so Aunt Kate let me grow whatever I wanted at her house. “Garden? More like a jungle”, my dad had said when he saw it. My favorites were the yellow roses that Aunt Kate and I planted. Even after a harsh Michigan winter, they grew back year after year. I lay back against the couch and prayed, Lord, help me let her know how much I love her, before it’s too late.
That garden we planted popped into my mind. Flowers. That’s what I could give Aunt Kate. Yellow roses, like the ones we had grown together all those years ago. In the morning I went out to the florist and chose a beautiful bouquet. On the card I wrote the words I had such trouble saying aloud. The next day the nurse called to tell me that my aunt had received my gift. Good, I thought. On my next visit, I’ll be able to say it in person.
But the following day I got another call. One I hadn’t wanted to receive. Aunt Kate passed away. I was devastated. The funeral was hard to get through, but not as difficult as visiting the nursing home one last time to collect my aunt’s things. “She requested that you care for her flowers”, the nurse told me, handing me the roses, my card still taped to the vase. Silently I took them from her.
When I got back home, I set the flowers by the window and removed the card. Through tear-blurred eyes, I read the words I had written: “I love you.” Did she know, Lord, how much I loved her? Could she even read the card? I wondered. I wiped my eyes and the card came into focus. There were some light gray marks near the bottom. I looked more closely at the card. Below “I Love You”, in shaky pencil, just dark enough for me to make out, my aunt Kate had written “U 2”.
II. POINTS FOR THE EXAMINATION OF THE HEART: A Pastoral Tool for the MEDITATIO
1. What lesson do I derive from the actions of the faithful servants in the Gospel parable? What lesson do I glean from the stance of the “hole-in-the-ground” servant?
2. How does the courageous witnessing of the Jewish martyrs impinge on us? How does their faith in the God of life inspire us? Do we allow ourselves to be strengthened by God in every good deed and word? Do we pray that we may persevere in the love of God and endure in our witnessing of Christ?
III. PRAYING WITH THE WORD: A Pastoral Tool for the ORATIO
O loving God,
we thank you for the creativity and wholehearted dedication
of the enterprising servants.
They teach us to be fruitfully involved
in the affairs of your kingdom.
Deliver us from the twisted logic
of the “hole-in-the-ground” servant.
That we may make a real impact in today’s history,
let us be personally involved in the advent of your kingdom.
Help us to use our talents fully and creatively
in the service of the Gospel.
For the kingdom, the power and glory are yours, now and forever.
Amen.
***
O loving God,
you are the God of the living.
To you all are alive and in you all exist.
Your infinite power
conquers sin and death.
We believe that you will raise us up
to live again forever.
Help us to endure with Christ
and overcome the trials of life.
We serve and extol you, now and forever.
Amen.
IV. INTERIORIZATION OF THE WORD: A Pastoral Tool for the CONTEMPLATIO
The following is the bread of the living Word that will nourish us throughout the day. Please memorize it.
“Well done, good servant! You have been faithful in this very small matter.” (Lk 19:17) //“The Creator of the universe will give you back both breath and life.” (II Mc 7:23)
V. TOWARDS LIFE TRANSFORMATION: A Pastoral Tool for the ACTIO
List some talents you have received from the Lord, which you have utilized fully at the service of the Church and on behalf of the community. List some talents, which you have failed to use. Beg God’s mercy and pardon for your failure to maximize them. Resolve to use them for the service of the Gospel. // Pray that the sustaining power of God and the reality of resurrection may continue to be felt by Christian disciples in their daily life. By your acts of justice, charity and peace, allow the loving plan of the Lord of life to be operative in the here and now.
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November 19, 2015: THURSDAY – WEEKDAY (33)
“JESUS SAVIOR: He Weeps Over Jerusalem … He Will Help Us to Stand Up for the Faith”
BIBLE READINGS
I Mc 2:15-29 // Lk 19:41-44
I. BIBLICO-LITURGICAL REFLECTIONS: A Pastoral Tool for the LECTIO
Today’s Gospel (Lk 19:41-44) is marked with pathos. Jesus weeps over the city of Jerusalem. His tears manifest his anguish, frustration and sorrow for an obdurate people who refuse the saving grace he offers. Unlike the blind man at Jericho and the tax collector Zacchaeus who were able to experience the gift of “seeing”, the leaders of the city remain “blind” because they have rejected Jesus as the Messiah. They refuse to acknowledge and “see” in his ministry the evidence of God’s benevolent plan. Jesus laments the impending destruction of Jerusalem. In rejecting him, the rebellious people likewise reject the “way” that leads to true peace and salvation. The leaders of Jerusalem choose instead armed resistance and violence, which would result in the total destruction of Jerusalem inflicted by the Roman general Titus and his army in 70 A.D.
The pathos in the following poem written by Judge Roy Moore from Alabama is akin to the anguished emotion of Jesus as he weeps over Jerusalem. Judge Moore was sued by the ACLU for displaying the Ten Commandments in his courtroom foyer. He has been stripped of his judgeship and now they are trying to strip his right to practice law in Alabama! The judge's poem sums it up quite well.
America the beautiful,
or so you used to be.
Land of the Pilgrims' pride,
I'm glad they'll never see.
Babies piled in dumpsters,
Abortion on demand,
Oh, sweet land of liberty;
your house is on the sand.
Our children wander aimlessly
poisoned by cocaine
choosing to indulge their lusts,
when God has said abstain
From sea to shining sea,
our Nation turns away
From the teaching of God's love
and a need to always pray
We've kept God in our temples,
how callous we have grown.
When earth is but His footstool,
and Heaven is His throne.
We've voted in a government
that's rotting at the core,
Appointing Godless Judges
who throw reason out the door,
Too soft to place a killer
in a well-deserved tomb,
But brave enough to kill a baby
before he leaves the womb.
You think that God's not angry,
that our land's a moral slum?
How much longer will He wait
before His judgment comes?
How are we to face our God,
from Whom we cannot hide ?
What then is left for us to do,
but stem this evil tide ?
If we who are His children,
will humbly turn and pray;
Seek His holy face
and mend our evil way:
Then God will hear from Heaven;
and forgive us of our sins,
He'll heal our sickly land
and those who live within....
But, America the Beautiful,
If you don't - then you will see,
A sad but Holy God
withdraw His hand from Thee.
***
Today’s episode recounted in the First Reading (I Mc 2:15-29) marks the start of the Maccabean revolt against the Greeks. Mattathias and his family are of priestly descent. The officials of King Antiochus Epiphanes attempt to force the people into apostasy. They invite Mattathias, a person of prominence, to be the first to obey the king’s edict by offering a pagan sacrifice on the altar. No amount of flattery and persuasion could dissuade Mattathias from being faithful to the covenant. He asserts: “My sons, my relatives and I will continue to keep the covenant that God made with our ancestors. With God’s help we will never abandon his Law or disobey his commands.” Not everyone is disposed to resist the king’s order and risk one’s life. When someone comes forward to comply, Mattathias kills him in a just fury. He also kills the royal official who is forcing the people to sacrifice and he tears down the altar. Mattathias and his family flee to the wilderness to prepare their defenses. They invite those who are faithful to the covenant to follow them. This incident at Modein is decisive in adopting an aggressive response of resistance to the king’s attempt to impose his religion upon the Jewish people.
Mattathias’ courageous stance should inspire us to stand up for our faith today. The following illustrates what it means to be pro-active in our faith defense (cf. Teresa Tomeo, “Stand Up for the Faith” in Our Sunday Visitor, October 13, 2013, p. 17).
We don’t have to just sit there and take it. Whether it’s one more biased news story on what Pope Francis allegedly said or another commentary on how the Catholic Church needs to conform to the world instead of the other way around, we can do something about the attacks on our faith – attacks that have been coming at us at a rapid-fire pace. Having a proactive versus a reactive approach is always something I advocate with my radio listeners, and I was recently reminded of just how successful the proactive approach can be.
The topic of engaging the culture was front and center during a recent Vatican conference in Rome, where I heard some very encouraging real life stories about very proactive Catholics. They didn’t have a media platform but were able to get themselves before a large audience – not just once, but regularly. (…)
One of my fellow panel members was a Catholic mother based in Australia who pens a popular column in a major daily newspaper. Angela Shahanan told attendees how frustrated she was with the Australian media’s coverage of women’s issues, especially coverage of stories relating to motherhood and moms like her who chose parenting as their vocation versus work outside the home. So one day she decided to write a letter to the editor. Her letter was published and because it received so much response – much of it negative but a lot of responses – the powers at the publication asked her to start contributing additional opinion pieces and a columnist was born.
During the same session, one of the attendees, an attorney based in Nigeria, shared a similar story. He had written a letter to the editor of his local paper in response to several biased stories pertaining to the Church in Africa. He too soon found himself not just writing additional op-ed pieces for publication but covering issues and events related to the Church. He told me he was a lawyer by training and that law is still his full-time profession, but he does a lot of writing as well. (…)
The bottom line is our willingness to engage the culture … Given the powerful influence of the mass media and the misinformation machines that love to pounce on the pope and all things Catholic, we have to do what we can to defend and explain, in a Christ-like manner, the truth and beauty of our faith. We are not responsible for what so-and-so decides to do with the information, but we are all called to evangelize and this type of evangelization can have a far-reaching effect. As Blessed Mother Teresa said, “God doesn’t expect us to be successful; only faithful.” The important thing is to at least give it a shot and let God do the rest.
II. POINTS FOR THE EXAMINATION OF THE HEART: A Pastoral Tool for the MEDITATIO
1. Do we share the anguish of Jesus for those who reject his saving grace? What do we do to help a secularized world turn to God and be converted to his ways?
2. Like Mattathias, do we have zeal for God, and do we have the courage to be faithful?
III. PRAYING WITH THE WORD: A Pastoral Tool for the ORATIO
Jesus Savior,
you wept over Jerusalem
for being blind to your gift of peace and salvation.
Give us the grace
to recognize your presence in our midst.
Let us follow your ways
and preserve us from destruction.
You are the Father’s benediction and blessing to us all.
We love you and thank you.
We resolve to follow you and serve you, now and forever.
Amen.
***
Almighty God,
you are our strength and our hope.
Help us to live with integrity.
Give us the courage to be faithful
and never succumb to the pagan temptation
of secularization and godlessness.
Strengthen us with the power of the Holy Spirit
and make us faithful followers of Jesus Christ
to the point of life-sacrifice.
You live and reign, forever and ever.
Amen.
IV. INTERIORIZATION OF THE WORD: A Pastoral Tool for the CONTEMPLATIO
The following is the bread of the living Word that will nourish us throughout the day. Please memorize it.
“Jesus saw the city and wept over it.” (Lk 19:41) //“We will keep to the covenant of our fathers.” (I Mc 2:20)
V. TOWARDS LIFE TRANSFORMATION: A Pastoral Tool for the ACTIO
Manifest your acceptance of Jesus as Savior by your acts of justice and compassion on behalf of the poor. // Resolve to delve into the meaning and the challenges of our Catholic faith and be ready to stand up for the faith.
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November 20, 2015: FRIDAY – WEEKDAY (33)
“JESUS SAVIOR: He Teaches Us True Worship … In Him We Offer Joyful Sacrifice”
BIBLE READINGS
I Mc 4:36-37, 52-59 // Lk 19:45-48
I. BIBLICO-LITURGICAL REFLECTIONS: A Pastoral Tool for the LECTIO
Today’s Gospel (Lk 19:45-48) depicts Jesus driving away those who have made his house of prayer into a “den of thieves”. The religious practices in the Jerusalem temple have degenerated into a shameful market trafficking. Legal transactions in the name of religion, which trample the rights of the poor, are sanctioned and encouraged by temple authorities within its precincts. Jesus castigates the merchants for profaning the temple and the religious leaders for degrading the meaning of worship. Indeed, the God of freedom, who brought Israel from the bondage in Egypt, would not settle for false worship. Moreover, the passionate character of the liberating God and the integrity of his covenant love would not tolerate abuse and injustice to the poor, especially when done in the guise of religion. But God is compassionate, full of mercy and love. Ever faithful and true, the almighty God does not turn away from his sinful people. He sends his Son Jesus to renew the broken covenant and to teach them true worship. In a radical manifestation of divine love, our Savior Jesus Christ offers “true worship” on the cross of salvation.
The following story entitled “A Sunday Stranger”, circulated on the Internet, gives an idea of what true “worship” entails.
The parking lot filled rapidly on Sunday morning as members of the large church congregation filed into church. As usually happens in a church that size, each member had developed a certain comfort zone – a block of space within those four church walls that became theirs after the second or third sitting. It was as much a part of their experience as the recliner was to the television at home.
One morning a stranger stood at the edge of the parking lot near a dumpster. As families parked cars and piled out, they noticed him rummaging through the trash. “Oh no, I don’t believe it”, whispered a lady to her husband. “That’s all we need – a bunch of homeless people milling around here.” One worried little girl tugged on her dad’s sleeve. “But Daddy …” Daddy was busy sizing up the bearded stranger, whose baggy, outdated trousers and faded flannel shirt had dusted too many park benches. “Don’t stare at him, honey”, he whispered, and hurried her inside. Soft music filled the high-ceilinged sanctuary as churchgoers settled in their usual spots.
The choir sand an opening chorus, “In his presence there is comfort … in his presence there is peace …” Sunlight flooded the center aisle. The double doors swung open and the homeless man, sloppy and stooped, headed toward the front. “Oh no, It’s him!” somebody muttered. “What does he think he’s doing, anyway?” snapped an incredulous usher. The stranger set his bagful of dumpster treasures on the very first pew, which had been upholstered in an expensive soft teal fabric just three months ago. The music stopped. And before anyone had a chance to react, he ambled up the stairs and stood behind the fine, hand-crafted podium, where he faced a wide-eyed congregation.
The disheveled stranger spoke haltingly at first, in a low, clear voice. Unbuttoning and removing his top layer of clothing, he described Jesus, and the love he has for all people. “Jesus possesses sensitivity and a love that far surpasses what any of us deserves.” Stepping out of the baggy old trousers, the stranger went on to describe a forgiveness that is available to each and every one of us … without strings attached.
“Unconditionally he loves us. Unconditionally he gave his very life for us. Unconditionally and forever, we can have the peace and assurance that no matter who we are, where we’ve come from, or how badly we may have mistreated others or ourselves, there is hope. In Jesus, there is always hope. You see, my friends, it is never too late to change”, the man continued. “He is the author of change, and the provider of forgiveness. He came to bring new meaning to life.”
Men and women squirmed as the reality hit them like an electric current. The stranger tugged at his knotted gray beard, and removed it. “I’m here to tell you that we are loved with a love far beyond human understanding, a love that enables us to accept and love others in return.” Then tenderly he added, “Let’s pray together.” That wise pastor – under the guise of a homeless “nobody” – did not preach a sermon that day, but every person left with plenty to think about.
***
Today’s reading (I Mc 4:36-37, 52-59) tells us of Judas Maccabeus and his brothers, the sons of the zealous religious rebel Mattathias. With the grace of God, they are victorious against their pagan enemies. They resolve to rebuild and rededicate the Temple that has been desecrated by the Greek king Antiochus IV Epiphanes. Their army assembles and goes up to Mount Zion. There they find the Temple abandoned, the altar profaned, the gates burned down and the courtyards in a forest of weeds. They repair the Temple inside and out, build a new altar and fix the courtyards. They make new utensils for worship and bring the lamp stand, the altar of incense and the table for the bread into the Temple. They light the lamps on the lamp stand and there is full light in the Temple. The new altar is dedicated and hymns are sung to the accompaniment of harps, lutes and cymbals. All the people worship and praise the Lord for giving them victory. The assembly decides that the Feast of Dedication should be celebrated annually for eight days. This is the origin of the Jewish annual feast of Hanukkah, a feast of joy and praise because the “disgrace” has been removed from among the people.
The dedication of the Jerusalem Temple celebrated by Judas Maccabeus and his people involves ritual elements that include music and songs. Christian tradition likewise gives importance to songs and music in the liturgy. Saint Cecilia is the patroness of music. It has been reported that “Cecilia sang in her heart while the musical instruments sounded for her wedding.” Here are some biographical notes about this virgin and martyr, the patroness of sacred music because of the song of God in her heart (cf. Catholic Encyclopedia on the Internet).
SAINT CECILIA: This saint, so often glorified in fine arts and in poetry, is one of the most venerated martyrs of Christian antiquity. About the middle of the fifth century originated Acts of Martyrdom of Saint Cecilia. They inform us that Cecilia, a virgin of a senatorial family and a Christian from her infancy, was given in marriage by her parents to a noble pagan youth Valerianus. When after the celebration of marriage, the couple had retired to the wedding chamber, Cecilia told Valerianus that she was betrothed to an angel who jealously guarded her body; therefore Valerianus must take care not to violate her virginity. Valerianus wished to see the angel, whereupon Cecilia sent him to the third milestone on the Via Appia where he should meet Bishop (Pope) Urbanus. Valerianus obeyed, was baptized by the Pope, and returned a Christian to Cecilia. An angel then appeared to the two and crowned them with roses and lilies.
When Tiburtius, the brother of Valerianus, came to them, he too was won over to Christianity. As zealous children of the Faith both brothers distributed rich alms and buried the bodies of the confessors who had died for Christ. The prefect, Turcius Almachius condemned them to death; an officer of the prefect, Maximus appointed to execute this sentence, was himself converted and suffered martyrdom with the two brothers. Their remains were buried in one tomb by Cecilia.
And now Cecilia herself was sought by the officers of the prefect. Before she was taken a prisoner, she arranged that her house should be preserved as a place of worship for the Roman Church. After a glorious profession of faith, she was condemned to be suffocated in the bath of her own house. But as she remained unhurt in the overheated room, the prefect had her decapitated in that place. The executioner let his sword fall three times without separating the head from the trunk, and fled, leaving the virgin in her own blood. She lived three days, made dispositions in favor of the poor, and provided that after her death her house should be dedicated as a church. Urbanus buried her among the bishops and confessors, i.e. in the Catacomb of Callistus.
Her church in the Trastevere quarter of Rome was rebuilt by Paschal I (817-824), on which occasion the Pope wished to transfer thither relics; at first, he could not find them and believed that they had been stolen by the Lombards. In a vision he saw Saint Cecilia, who exhorted him to continue his search, as he had already been very near to her, i.e. near her grave. He therefore renewed his quest; and soon the body of the martyr, draped in costly stuffs of gold brocade and with the cloths soaked in her blood at her feet, was actually found in the Catacomb of Praetextatus. They may have been transported thither from the Catacomb of Callistus to save them from earlier depredations of the Lombards in the vicinity of Rome. The relics of Saint Cecilia with those of Valerianus, Tiburtius, and Maximus, also those of Popes Urbanus and Lucius, were taken up by Pope Paschal, and reburied under the high altar of Saint Cecilia in Trastevere. The monks of a convent founded in the neighborhood by the same Pope were charged with the duty of singing the daily Office in this basilica. From this time the veneration of the holy martyr continued to spread and numerous churches were dedicated to her.
II. POINTS FOR THE EXAMINATION OF THE HEART: A Pastoral Tool for the MEDITATIO
1. How does the episode of the cleansing of the Temple impact us? What are the various elements and areas in our personal lives that need “cleansing”? What does “worship” mean to us personally? Do we strive to render God “true worship”?
2. Do we experience the importance of being consecrated to the Lord? Do we see the importance of places of worship and of ritual elements that promote the Church’s worship? Do we see the importance of music and songs in the liturgy?
III. PRAYING WITH THE WORD: A Pastoral Tool for the ORATIO
Lord Jesus,
you cleansed the temple from abusive merchants
and denounced false worship.
Purify us of hypocrisy and self-gain.
Teach us the meaning of true worship.
We can never truly love and praise you
if we continue to neglect the poor and marginal.
Give us the grace to make of our life
a pleasing “offering” to God.
You live and reign, forever and ever.
Amen.
***
Loving Father,
Jesus Christ is the true Temple
and we are “living stones” in that Temple
by the power of the Holy Spirit.
Grant that we may be totally consecrated to your living will.
Let our life of faith, hope and love
be a song of praise and a sound of music
to your greater glory.
You live and reign, forever and ever.
Amen.
IV. INTERIORIZATION OF THE WORD: A Pastoral Tool for the CONTEMPLATIO
The following is the bread of the living Word that will nourish us throughout the week. Please memorize it.
“My house shall be a house of prayer; but you have made it a den of thieves.” (Lk 19:46) //“They celebrated the dedication of the altar and joyfully offered sacrifices of deliverance and praise.” (I Mc 4:56)
V. TOWARDS LIFE TRANSFORMATION: A Pastoral Tool for the ACTIO
By your acts of charity and animated by the spirit of true worship, contribute to the cleansing and rebuilding of God’s desecrated “temple” – today’s suffering people who are victims of crime, violence, oppression, exploitation and injustice. // Make an effort to give your very best at the Eucharistic celebration. Bring to it you conscious, active and fruitful participation.
*** *** ***
November 21, 2015: SATURDAY – THE PRESENTATION OF THE BLESSED VIRGIN MARY
“JESUS SAVIOR: He Affirms the Reality of the Resurrection … He Is Our Vindication”
BIBLE READINGS
I Mc 6:1-13 // Lk 20:27-40
I. BIBLICO-LITURGICAL REFLECTIONS: A Pastoral Tool for the LECTIO
This happened in Veneto, Italy. Sr. Tiziana’s dad died of a massive stroke. Her mom was disconsolate and was crying her heart out at the funeral. Sr. Tiziana gently reminded her that the separation is temporary for she would be reunited with him in heaven. Her mom wailed: “But the Gospel says in the next life we will be like angels. In heaven, I will no longer be his wife.” Sr. Tiziana later confided: “I did not know what to say.” Of course, her mom’s fear of cessation of the relationship is unfounded. True love never ends.
Today’s Gospel (Lk 20:27-30) deals with the resurrection of the dead, a faith reality that surpasses human understanding. The Sadducees, a group of religious leaders who deny the existence of resurrected life, are bent on engaging Jesus in a reductio-ad-absurdum argument against the later doctrine of bodily resurrection. If there is a “resurrection” there would be struggles in heaven over marriage partners. Jesus’ first rebuttal also uses a reductio-ad-absurdum tactic. The Divine Master argues that the next existence, which has no place for death, makes marriage and remarriage irrelevant. He reduces to pieces the basic premise of the Sadducees that the life of the age to come is merely a continuation of this life and therefore needs marriage and human propagation lest it die out. The second rebuttal of Jesus is derived from the Torah. Since the Sadducees hold only to the Law of Moses, Jesus utilizes that to bolster his argument about the resurrected life. When God says: “I am the God of Abraham, the God of Isaac, and the God of Jacob” this implies that his relationship with these patriarchs is everlasting and personal. God does not lose his friends to death. They live on and this is made possible through the Messiah’s resurrection.
It is through the resurrection of Jesus, the Son of God, that we are brought to true and eternal life. Our belief in our resurrection is based on our faith in the resurrected Christ. Harold Buetow remarks: “Christian belief in immortality is unique and special. The Gospel of Jesus Christ is the Good News of fullness of life in this age, and of the resurrection in the age to come. For us death is a door, not a wall – not a wall that ends growth and action like the Berlin wall, but a door into a Christmas-tree room full of surprises. Someone has compared death to standing on the seashore. A ship spreads her white sails to the morning breeze and starts for the open sea. She fades on the horizon, and someone says, ‘She’s gone.’ Just at the moment when someone says, ‘She’s gone’, other voices who are watching at her coming on another shore happily shout, ‘Here she comes’. Or to use another metaphor, what the caterpillar calls ‘the end’, the butterfly calls the ‘beginning’.”
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Today’s Old Testament reading ( Mc 6:1-13) underlines how God has vindicated the Jewish people by giving King Antiochus his due. He experiences defeat after defeat, frustration after frustration. He goes into a fit of deep depression because things do not turn out as he has hoped. He remains ill for a long time. The author of Second Maccabees tells us that even the eyes of this godless man crawl with worms and his stink is so bad that no one is able to come close enough to him (cf. II Mc 9: 9). Waves of despair sweep over the tyrant and he finally realizes he is going to die. He then remembers the evil he did in Jerusalem when he despoiled the Temple of sacred objects and tried without any good reason to destroy the inhabitants of Judea. His wrongdoing against God’s chosen people is the reason why these terrible things happen to him and why he is to die in deep despair in a foreign land. Indeed, the misery of King Antiochus is a lesson on retribution: vengeance on evil tyrants and a fearful end for them. His destiny is an invitation to walk on the path of right and justice.
The following is a modern-day example of our call to stand before God with a clear conscience (cf. “When We Stand before God” in Alive! September 2013, p. 7).
Robert Bolt is best remembered for his famous 1960 play about Saint Thomas More, A Man for All Seasons … The English playwright was an agnostic, but he had a profound regard for Henry VIII’s chancellor. More had surrendered his powerful position, his wealth and eventually his life out of loyalty to Christ, the Church and his conscience. Cost what it may, he would not do evil. (…)
In 1961 Bolt took part in an anti-nuclear protest in London. Arrested, he was given a month in jail. As he was writing the script for Lawrence of Arabia at the time, his absence put the film in danger, with producer Sam Spiegel standing to lose a fortune. Going to the prison, Spiegel prevailed on Bolt to sign a pledge to keep the peace, and he was freed.
“This surrender, in total contrast to Sir Thomas More’s refusal to save his life by signing a royal document, had, according to Bolt’s friends, a profound effect on his life and self-confidence”, wrote John Calder in 1995. In an obituary for Bolt he continued: “the guilt lasted for years. It may account for a decline in his stage writing thereafter.”
Put to the test, Bolt failed. But had he been a believer he might have found peace by humbly seeking God’s forgiveness and trying to repair the harm he had done.
II. POINTS FOR THE EXAMINATION OF THE HEART: A Pastoral Tool for the MEDITATIO
1. What is our concept of death and dying? Is this concept illumined by faith in the living God, in whom all are alive? Do we believe that our future resurrected life will be that of “a person with a wholly illuminated soul” – where we are closer to being children of God and able to respond to the divine loving plan for each of us? How authentic is our liturgical confession: We believe in the resurrection of the body and life everlasting? How does this eschatological belief affect our daily living here and now?
2. What lessons do you glean from the fearful destiny of the tyrant Antiochus? Are there moments in our life when we experience true remorse and penitence for our sins?
III. PRAYING WITH THE WORD: A Pastoral Tool for the ORATIO
Loving Father,
you are the God of the living, not of the dead.
In Jesus, your Son and our Savior,
we live and move.
Help us to look forward to the resurrected life,
when all that is best in us will come through
and each of us will become
“a person with a wholly illuminated soul”.
May the Risen Christ whom we celebrate in every Eucharist
bring about more and more
our own resurrection and transformation.
We give you glory and praise, now and forever.
Amen.
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O loving God,
you are loving and forgiving.
Forgive us the wrong we have done.
Lord, if you ever mark our guilt,
who would survive?
Look kindly upon us
and accept the sacrifice of our contrite heart.
We adore and worship you, now and forever.
Amen.
IV. INTERIORIZATION OF THE WORD: A Pastoral Tool for the CONTEMPLATIO
The following is the bread of the living Word that will nourish us throughout the day. Please memorize it.
“He is not God of the dead, but of the living, for to him all are alive.” (Lk 20:38) //“His designs had failed.” (I Mc 6:8)
V. TOWARDS LIFE TRANSFORMATION: A Pastoral Tool for the ACTIO
Pray for widows/widowers who have lost their partners and are grieving for them. Pray for the grace of a happy death and a deeper experience of trust in Jesus’ almighty Father, the God of the living. In the month of November, visit a cemetery. Pray for the repose of the soul of the beloved dead and thank God for being the God of the living, and not God of the dead. // Resolve to avoid evil thoughts, words and actions that we may be spared from just punishment and avoid self-inflicted miseries.
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Prepared by Sr. Mary Margaret Tapang PDDM
PIAE DISCIPULAE DIVINI MAGISTRI
SISTER DISCIPLES OF THE DIVINE MASTER
60 Sunset Ave., Staten Island, NY 10314
Tel. (718) 494-8597 // (718) 761-2323
Website: WWW.PDDM.US