21st Sunday in Ordinary Time – Cycle A (Aug. 24, 2014)

First reading: Is. 22: 19-23

“Thus says the Lord to Shebna, master of the palace: ‘I will thrust you from your office and pull you down from your station.  On that day I will summon my servant Eliakim, son of Hilkiah; I will clothe him with our robe, and gird him with your sash, and give over to him your authority.  He shall be a father to the inhabitants of Jerusalem, and to the house of Judah.  I will place the key of the House of David on Eliakim’s shoulder; when he opens, no one shall shut; when he shuts, no one shall open.  I will fix him like a peg in a sure spot, to be a place of honor for his family.”

 

Second reading: Rom. 11: 33-36

“Oh, the depth of the riches and wisdom and knowledge of God!  How inscrutable are his judgments and how unsearchable his ways!  For who has known the mind of the Lord or who has been his counselor?  Or who has given the Lord anything that he may be repaid?  For from him and through him and for him are all things.  To him be glory forever.  Amen.”


Gospel reading: Mt. 16: 13-20

“Jesus went into the region of Caesarea Philippi and he asked his disciples, ‘Who do people say that the Son of Man is?’ they replied, ‘Some say John the Baptist, others Elijah, still others Jeremiah or one of the prophets.’  He said to them, ‘But who do you say that I am?’  Simon Peter said in reply, ‘You are the Christ, the Son of the living God.’  Jesus said to him in reply, ‘Blessed are you, Simon son of Jonah.  For flesh and blood has not revealed this to you, but my heavenly Father.  And so I say to you, you are Peter, and upon this rock I will build my church, and the gates of the netherworld shall not prevail against it.  I will give you the keys to the kingdom of heaven.  Whatever you bind on earth shall be bound in heaven and whatever you loose on earth shall be loosed in heaven.’  Then he strictly ordered his disciples to tell no one that he was the Christ.”

 

Introductory theme summary:

The obvious common theme from the Old Testament and Gospel readings today is the papacy.  Less obvious, however, is how the second reading ties into the papal theme.  I would remind the readers that the Lord himself established the prominent role of Peter, which did in fact evolve into what has become the papacy.  The second reading should therefore be applied to the real importance of the papacy, whether the reader accepts what it has become or not.
 

Reflection:

The issue of the papacy begins with understanding what its purpose actually is.  The first clue to that point is revealed to us in why Peter was distinguished apart from the rest of the apostles – because he was the first to understand Jesus’ then hidden significance to God’s plan of salvation.  That reveals to us the primary purpose for the papacy, which is to safeguard the authentic understanding of Jesus as the Christ and his message of salvation – i.e. the Catholic (universal) truth. 

Then there is the issue of the power Jesus gave Peter at the declaration of his prominence among the rest of the apostles.  That power is to bind and to loose.  Though this binding and loosening can be applied to their power to forgive sins in which they empower priests to share with them, this passage is addressing a different need specifically.  That need is to distinguish those who are consistent with that authentic truth – orthodoxy.  Though this power can be exercised over anyone who teaches the faith, it is primarily intended to be applied specifically to those who share in the official responsibility of representing the faith to the world along with Peter – i.e. the apostles.  For the Church today that now applies to the individual who occupies the office of pope and all those who participate in the apostolic succession – all the bishops, along with those who share in each bishop’s teaching authority – priests and deacons.

The “binding” function is exercised through the process of ordination.  By determining a candidate suited for ordination they are not being judged as better than other Christians.  They are being determined as authentically called by God and sufficiently prepared to represent the true faith accurately (i.e. orthodoxy) for the benefit of the entire faith community.  This process always begins with the office of deacon, with most becoming priests shortly thereafter.  Some, who are recognized as possessing the capacity for the office, receive the full measure of representing the faith.  These are those who become bishops.  Cardinals are bishops who become designated as such for a specific service to the pope.  Their primary function is to safeguard the succession of the seat of Peter – the papacy.

The “loosening” function is exercised by declaring someone excommunicated.  This is necessary in the cases where someone who had previously received official approval (became ordained in any capacity and therefore presumed trustworthy by all the faithful) deviates harmfully from the orthodox representation of the faith to which they committed themselves under the condition of obedience.  This obedience is an absolutely necessity because the influence associated to their office as deacon, priest, or bishop, comes from the Catholic Church, in service of which this power was given.  Contradict the will of the organization to which one becomes empowered to represent and the right to retain that power becomes forfeited due to their own infidelity.  This is not a condemnation of that individual, but a suspension of the teaching authority previously given to that individual.  In other words, their teaching is no longer to be trusted by any of the faithful.  This determination is made for the protection of the faithful.

As it is the salvation needs of the entire human race that the Catholic Church sees herself as commissioned to serve, it is in regard to faithfully accomplishing that purpose commanded her by the Lord that she strives to provide the faith as it was given to her from the apostles.  That is what it means to be an apostolic church.  Those who call their faith apostolic without remaining faithful to the original message of the apostles are falsely representing their faith.  Only that which is Catholic is truly apostolic, and therefore truly trustworthy, as our Lord desired the faith to be presented to us, even to the ends of the earth.

20th Sunday in Ordinary Time – Cycle A (Aug. 17, 2014)

First reading: Is. 56: 1, 6-7

“Thus says the Lord: Observe what is right, do what is just; for my salvation is about to come, my justice, about to be revealed.

“The foreigners who join themselves to the Lord, ministering to him, loving the name of the Lord, and becoming his servants – all who keep the Sabbath free from profanation and hold to my covenant, them I will bring to my holy mountain and make joyful in my house of prayer; their burnt offerings and sacrifices will be acceptable on my altar, for my house shall be called a house of prayer for all peoples.”
 

Second reading: Rom. 11: 13-15, 29-32

“Brothers and sisters: I am speaking to you Gentiles.  Inasmuch as I am the apostle to the Gentiles, I glory in my ministry in order to make my race jealous and thus save some of them.  For if their rejection is the reconciliation of the world, what will their acceptance be but life from the dead?

“For the gifts and the call of God are irrevocable.  Just as you once disobeyed God but have now received mercy because of their disobedience, so they have now disobeyed in order that, by virtue of the mercy shown to you, they too may now receive mercy.  For God delivered all to disobedience, that he might have mercy upon all.”

Gospel reading: Mt. 15: 21-28

“At that time, Jesus withdrew to the region of Tyre and Sidon.  And behold, a Canaanite woman of that district came and called out, ‘Have pity on me, Lord, Son of David!  My daughter is tormented by a demon.’  But Jesus did not say a word in answer to her.  Jesus’ disciples came and asked him, ‘Send her away, for she keeps calling out after us.’  He said in reply, ‘I was sent only to the lost sheep of the house of Israel.’  But the woman came and did Jesus homage, saying, ‘Lord, for even the dogs eat the scraps that fall from the table of their masters.’  Then Jesus said to her in reply, ‘O woman, great is your faith!  Let it be done for you as you wish.’  And the woman’s daughter was healed from that hour.”

 

Introductory theme summary:

The common theme from today’s readings is the universality of God’s loving gift of salvation.  In the first reading we have the prophesy foretelling that God’s salvation will extend to all people.  In the second reading we have Paul reminding us that our inclusion is a privilege that eventually the Jews themselves will also enjoy.  Finally, in the gospel we have a wonderful example of the greatness of faith Jesus found among those who were not Jews, thus facilitating the gentiles’ inclusion in God’s plan of salvation.

Reflection:

The most relevant application for today’s theme – the universality of God’s loving gift of salvation – is with the common assumption by some Catholics that still feel salvation cannot be attained by anyone who is not Catholic.  This sentiment seems to stem from our belief in the Eucharist, which is founded on Jesus’ saying, “Unless you eat the flesh of the son of man and drink His blood you have no life within you.”  (Jn. 6: 53)  Those who hold this position need to consider another passage.  After the resurrection, and before the ascension Jesus commissioned the disciples by saying, “Go into the whole world and proclaim the gospel to every creature.  Whoever believes and is baptized will be saved; whoever does not believe will be condemned.”  (Mk. 16:16)

Now …on the surface these passages would appear to be contradicting each other.  Unless, of course, they are addressing different things.  To the surprise of many they actually are discussing two different things, or rather two different participations in the same thing.  Those two participations are best understood in relationship to time.  In the second case all those who believe in the nature and works of Jesus Christ so as to become baptized for the forgiveness of their sins are assured they will eventually arrive at the paradise of eternal life.  In the first case Jesus is teaching us that the spirit of eternal life is attainable NOW, in time!  However, only those who eat his flesh and drink his blood can receive it because the Eucharist is the only means through which it is given. 

Alas, now we have reached the issue of our differences in belief concerning the Eucharist that unfortunately keep some Christians from receiving His spirit, by which we can actually know, even while remaining in this state, the life that IS ETERNAL!  Some characteristics that will accompany that life are: Living for the things of heaven, and not for the things of earth; fully forgiving in all circumstances; absolute resolve against all lust and anger.  In short, living one’s life in the state of grace, thus not sinning, for John says, “No one who is begotten by God commits sin, because God’s seed remains in him; he cannot sin because he is begotten by God.” (1 Jn. 3:9) 

These are glimpses of the life that will be eternal and it is attainable, but only by receiving His body and blood, soul and divinity in the Eucharist.  Are you living the newness of life that is able to perpetuate the state of grace John describes?  If not, it is likely you are not Catholic; and if you are, then you have yet responded to his call of holiness.[1]

Now is the time!

---

[1] Vatican II, Dogmatic Constitution of the Church, no. 39: “Everyone in the Church is called to holiness, whether he belongs to the hierarchy or is cared for by the hierarchy.”

19th Sunday in Ordinary Time – Cycle A (Aug. 10, 2014)

First reading: 1 Kgs. 19: 9a, 11-13a

“At the mountain of God, Horeb, Elijah 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.”

 

Second reading: Rom. 9: 1-5

“Brothers and sisters: I speak the truth in Christ, I do not lie; my conscience joins with the Holy Spirit in bearing me witness that I have great sorrow and constant anguish in my heart.  For I could wish that I myself were accursed and cut off from Christ for the sake of my own people, my kindred according to the flesh.  They are Israelites; theirs the adoption, the glory, the covenants, the giving of the law, the worship, and the promises; theirs the patriarchs, and from them, according to the flesh, is the Christ, who is over all, God blessed forever.  Amen.”
 

Gospel reading: Mt. 14: 22-33

“After he had fed the people, Jesus made the disciples get into a boat and precede him to the other side, while he dismissed the crowds.  After doing so, he went up on the mountain by himself to pray.  When it was evening he was there alone.  Meanwhile the boat, already a few miles offshore, was being tossed about by the waves, for the wind was against it.  During the fourth watch of the night, he came toward them walking on the sea.  When the disciples saw him walking on the sea they were terrified.  ‘It is a ghost,’ they said, and they cried out in fear.  At once Jesus spoke to them, ‘Take courage, it is I; do not be afraid.’  Peter said to him in reply.  ‘Lord, if it is you, command me to come to you on the water.’  He said, ‘Come.’  Peter got out of the boat and began to walk on the water toward Jesus.  But when he saw how strong the wind was he became frightened; and, beginning to sink, he cried out, ‘Lord, save me!’  Immediately Jesus stretched out his hand and caught Peter, and said to him, ‘O you of little faith, why did you doubt?’  After they got into the boat, the wind died down.  Those who were in the boat did him homage, saying, ‘Truly, you are the Son of God.’”

 

Introductory theme summary:

Today’s readings all share in common our struggle with doubt.  In the first reading, when Elijah was faced with full realization of where we find God’s presence he hid his face.  In the second reading we have Paul’s anguish over the Israelites inability to believe in how God chose to reveal himself as our Messiah.  Finally in the gospel reading we have an example of Peter’s failed attempt of faith.

 

Reflection:

Doubt is a very tricky but unnecessary thing!  It seems to me the only time doubt becomes even a possibility is when we depart from placing our faith strictly in God’s truth, which includes those things specifically given for us to believe in by the Church, by allowing ourselves to believe in a personalized view without consideration for orthodoxy. 

There are countless examples of this in how when entering into dialogue with any of the vastly differing views of faith an argument inevitably ensues.  The Argument ensues not due to the simple right or wrong of an issue.  The argument ensues due to the doubts suffered by both sides.  The doubt suffered by one who actually holds the “right” position manifests itself in the need to convince the other party of their position – as if a needed assurance will be acquired by successfully convincing the other person.  The doubt suffered by the one who is deficient in the truth manifests itself in a reactionary defensiveness.  This reaction is instinctive because the opposition is perceived as an attack against beliefs, therefore poses a grave “threat” to that person’s well-being.

Unfortunately, in many cases agreeing on the truth – i.e. orthodoxy – is precisely the problem. 

In the interest of peace I offer this perspective for a solution: God can have as many different relationships with his creation – human beings – as he wants.  God alone knows which ones are authentic, by reason of having truly inspired its origin, and which ones are not.  Every legitimate relationship – religion – will be different, and by reason of that difference will be for a different purpose as well as to a different ultimate end.  Each religion will obviously believe it is in full possession of the truth, which may actually be correct when considering the different purpose and ultimate end of each different religion.  In other words: the truth each religion is in possession of, is to its own purpose and end for which God established it, which may actually be known only to God.

Thus: no one can judge the legitimacy of any other religion, but everyone has the right to judge which religion appeals to his/her desire for a relationship with God.  If the individual soul is willing to stay with their choice of religion even if it proves false in some way or another – then that person’s choice must be respected by everyone else, come what may! 

The only real obstacle to faith is its absence!!  And, the only real condition for faith is humble submission to God!!!

“Let the wicked still act wickedly, and the filthy still be filthy.  The righteous must still do right, and the holy still be holy.”  (Rev. 22:11)

Eighteenth Sunday in Ordinary Time – Cycle A (Aug. 3, 2014)

First reading: Is. 55: 1-3

“Thus says the Lord: All you who are thirsty, come to the water!  You who have no money, come, receive grain and eat; Come, without paying and without cost, drink wine and milk!  Why spend your money for what is not bread; your wages for what fails to satisfy?  Heed me, and you shall eat well, you shall delight in rich fare.  I will renew with you the everlasting covenant, the benefits assured to David.”

 

Second reading: Rom. 8: 35, 37-39

“Brothers and sisters: What will separate us from the love of Christ?  Will anguish, or distress, or persecution, or famine, or nakedness, or peril, or the sword?  No, in all these things we conquer overwhelmingly through him who loved us.  For I am convinced that neither death, nor life, nor angels, nor principalities, not present things, nor future things, nor powers, nor height, nor depth, nor any other creature will be able to separate us from the love of God in Christ Jesus our Lord.”
 

Gospel reading: Mt. 14: 13-21

“When Jesus heard of the death of John the Baptist, he withdrew in a boat to a deserted place by himself.  The crowds heard of this and followed him on foot from their towns.  When he disembarked and saw the vast crowd, his heart was moved with pity for them, and he cured their sick.  When it was evening, the disciples approached him and said, ‘This is a deserted place and it is already late; dismiss the crowds so that they can go to the villages and buy food for themselves.’  Jesus said to them, ‘There is no need for them to go away; give them some food yourselves.’  But they said to him, ‘five loaves and two fish are all we have here.’  Then he said, ‘Bring them here to me.’  And he ordered the crowds to sit down on the grass.  Taking the five loaves and the two fish, and looking up to heaven, he said the blessing, broke the loaves, and gave them to the disciples, who in turn gave them to the crowds.  They all ate and were satisfied, and they picked up the fragments left over – twelve wicker baskets full.  Those who ate were about five thousand men, not counting women and children.”

 

Introductory theme summary:

Though there is no discourse on the “Bread of Life” these readings all relate to the Eucharist.  In the first reading we have testimony as to the completeness of our satisfaction in the Eucharist, foreshadowed in the gospel reading by them all being satisfied.  The second reading gives us testimony as to the inseparable bond achieved through our reception of the Eucharist.  And finally, the gospel gives us testimony as to the limitless abundance that comes to us through the Eucharist.
 

Reflection:

The first issue that should be addressed is the fact of differences in belief concerning the Eucharist.  There will be no attempt to address those differences.  It should be stipulated in the onset that I am Catholic and the views in this blog will reflect Catholic beliefs, which means these views may not apply to those people who are not Catholic. 

As the first reading expresses, “all” are invited to this the banquet.  Though it may not seem to be the case, Catholicism invites everyone to our table.  That invitation does require giving one’s assent to the commonness of “unity in belief,” which is why some people feel excluded.  That, however, is their own choice and not Catholicism’s fault.  We believe the apostles were entrusted with the primary responsibility of preserving the authenticity of Jesus’ message, which has been passed down to their successors forming what we call the apostolic succession.  All bishops, and only the bishops, participate in the apostolic succession, and do so with full authority.  They are all assured of authenticity by “unity,” which is accomplished by submitting to the supreme authority of the pope whose purpose is to unify.  This is the order by which the unity of the faith is preserved for the benefit of all by the direction of the Holy Spirit himself at our Lord’s command. 

We Catholics believe the Eucharist is the body and blood, soul and divinity of our Lord Jesus Christ.  This is a real presence that necessitates it as worthy, in itself, of being worshipped.  For us it is Jesus Christ himself.  It becomes so by the perpetuation of our Lord’s sacrifice that is accomplished by and through the priest’s recitation of the Eucharistic prayer.  Our unity within his body, forming the Church as the body of Christ, depends on entering into that perpetuation of His perfect sacrifice.  We accomplish that by forbearing the sufferings we incur from other peoples sins and injustices committed against us, and then offering our sufferings to be joined with his perpetual sacrifice for the salvation of the whole world. 

Catholics alone believe that our Lord’s sacrifice is a perpetual one!

To non-Catholics: It is only through the perpetuation of His sacrifice that His body becomes our Eucharist; and it is also only through that same perpetuation of His sacrifice that the opportunity for us to share in the salvation of the world exists, by which we become full members of his body. 

To Catholics: We must contribute to the Catholic mission of saving the world, through full participation in his Perfect and perpetual sacrifice, to form the Church as the body of Christ. 

To all: This means turning the other cheek instead of fighting for your own rights, and doing so for your oppressor’s sake: By offering your sufferings to be joined with the Lord’s perfect sacrifice by the hope that your oppressor might obtain eternal life, not for the sake of your own holiness; and do this with the commonality of “oneness in belief” as we Catholics profess in the Eucharist.  “Many are invited, but few are chosen.”  (Mt. 22:14) 

Considering the condition for eternal life is to repent one’s sins[1] believing the divine nature and works of Jesus Christ,[2] and become baptized,[3] most people will be saved for eternal life.  Becoming “chosen” is not simply to eternal life, but to the privilege of reigning with him in eternity. 

Are you among the many who hope to be among the few, or are you among the most?  Is that where you want to be?

 

---

[1] Mk. 1:15 “The kingdom of God is at hand.  Repent and believe in the gospel.”

[2] Jn. 3:16 “For God so loved the world that he gave his only begotten Son, so that whom so ever that believes in him might have eternal life.”

[3] Jn. 3:6 “No one can enter the kingdom of God without being born of water and Spirit.”