Third Sunday of Lent - March 19, 2017

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First Reading Commentary

The people of Israel grumbled against Moses enough for him to think that they might try to kill him.  Scripture reads: “You shall not put the Lord your God to the test” (Deuteronomy 6:16).  Jesus quoted this passage when He was being tempted in the desert by the devil.  The Catechism of the Catholic Church teaches that tempting God wounds the respect and trust we owe our Creator and Lord.  It always harbors doubt about His love, His providence and His power (cf. CCC 2119). 

In this Reading, the people of Israel tempt and challenge God to supply water for their thirst.  Water is a symbol of life and every human being needs water to sustain life.  Water is also used for cleansing.  It is fitting that water is used in baptism.  In the Sacrament of Baptism we are cleansed of our sins and are given a new life as a child of God. 

The rock in Horeb, according to Saint Paul, is a figure of Christ: “All drank the same spiritual drink, for they drank from a spiritual rock that followed them, and the rock was the Christ” (1 Corinthians 10:4). 

The words Massah and Meribah mean “quarrel” and “test”.  The people ask, “Is the Lord in our midst or not?”  That question never seems to go away.  It was asked thousands of years ago and it is still asked today, usually when tragedy strikes.  It is yet another way of tempting God, trying to get Him to reveal Himself, although, depending on the circumstances, it can be at times quite understandable in our lowly humanity.  During Lent, we do indeed ask the Lord to reveal Himself but not in a way that would be considered tempting God.  Through prayer we seek Him longing for intimacy and forgiveness, longing to quench a thirst that water cannot suffice.

Second Reading Commentary

The apostle Paul proceeds in this Reading to show how wonderful a benefit it is to be truly justified by the coming of Christ.  Saint John Chrysostom adds that we have peace with God through our Lord Jesus Christ by laying aside all contentions; or let us have peace with God by sinning no more.  And we can have this peace even during our greatest trials, which, with our Lord’s help, can lead us to an increase in virtue and patience. 

God has showered us with the blessings of faith, charity, patience, and fidelity even though we’re not deserving of it.  Knowing this, there must be the greatest confidence that after this pledge and assurance of His good will towards us, He will finish the work He has begun and bring us to His heavenly Kingdom. 

Saint Paul writes: “The love of God has been poured out into our hearts through the Holy Spirit Who has been given to us.”  Indeed, we are temples of the Holy Spirit which means that the great Paraclete resides in our soul, sanctifying it and making it a partaker of His divine love.  Because of God’s love and mercy for His people, Christ, while we were still helpless, died at the appointed time for the ungodly; meaning that we were sinners and consequently His enemy.  Saint Paul continues: “Perhaps for a good person one might even find courage to die”; that is to say, courage to die for a person that has been good to us.  As Saint Jerome puts it, “Scarcely would anyone die for a just cause; for who would ever think of dying for injustice?”  For however long our journey is in this life, chances are we will never fully grasp how much God loves us.

Gospel Commentary

Saint Augustine preached that the woman of Samaria symbolizes the Church which was not yet justified, but was about to be justified.  Saint Augustine continues: “She comes in ignorance, she finds Him, and He converses with her.  We must see what this woman of Samaria was and why she had come to draw water.  The Samaritans did not belong to the Jewish nation, but were foreigners.  It is part of the symbolism that this woman, who is a type of the Church, came from a foreign nation, because the Church was to come from the Gentiles and so be of a different race.  Because she provided a symbol, she became the reality too.  For she came to believe in Jesus Who was putting her before us as a symbol.  She was surprised that a Jew was quite uncharacteristically requesting a drink from her.  Although Jesus asked for a drink, His real thirst was for this woman’s faith.” 

The Catechism of the Catholic Church shares something beautiful about Jesus’ thirst: “The wonder of prayer is revealed beside the well where we come seeking water: there, Christ comes to meet every human being.  It is He Who first seeks us and asks for a drink.  Jesus thirsts; His asking arises from the depths of God’s desire for us.  Whether we realize it or not, prayer is the encounter of God’s thirst with ours.  God thirsts that we may thirst for Him” (CCC 2560). 

Continuing with Saint Augustine’s homily, he says: “Jesus asks her for a drink.  He is in need as One Who will accept, He abounds as One Who will satisfy.  Jesus said, ‘If you knew the gift of God.’  God’s gift is the Holy Spirit but He still speaks to her in a veiled language, and gradually He enters into her heart.  The water which He was about to give to her is surely the water referred to in the words, ‘With You is the fountain of life.’  Jesus was promising her plentiful nourishment and the abundant fullness of the Holy Spirit.  The woman said to Him, ‘Sir, give me this water, so that I may not be thirsty or have to keep coming here to draw water.’  Need drove her to this labor, while her frailty recoiled from it.  How wonderful if she heard the invitation, ‘Come to Me, all who labor and are heavy laden, and I will give you rest.’  That was what Jesus’ words to her meant – an end to her labor; but she did not yet understand their meaning.” 

The Samaritan woman uses the term, “our father Jacob” because the Samaritans claimed lineage from Abraham, therefore, they called Jacob their father because he was Abraham’s grandson.  Saint Bede explains that they also called Jacob their father because they lived under the Law of Moses and were in possession of the land that Jacob had bequeathed to his son Joseph. 

When Jesus tells her to go call her husband, He begins to show her that He knows all about her life.  The Samaritan woman says: “Our ancestors worshiped on this mountain,” meaning Jacob and the ancient patriarchs, whom the Samaritans called their fathers.  The mountain is Gerizim, where the Samaritans had built a temple; and it was there that the Samaritans would come to worship instead of at Jerusalem.  The Samaritans believed that the patriarchs had exercised their religious rituals on this mountain. 

Jesus tells the woman that salvation is from the Jews.  Saint John Chrysostom explains the meaning of our Savior’s words: “The Israelites, on account of their innumerable sins, had been delivered by the Almighty into the hands of the king of Assyria, who led them all away as captives into Babylon and sent other nations whom He had collected from different parts, to inhabit Samaria.  But the Almighty, to show to all nations that He delivered up His people solely on account of their transgressions, sent lions into the land to persecute these strangers.  The Assyrian king upon hearing this, sent them a priest to teach them the Law of God; but they did not depart wholly from their impiety, for many of them returned again to their idols, while at the same time worshipping the true God.  It was on this account that Christ preferred the Jews before them saying, ‘Salvation is from the Jews,’ whom it was the chief principle to acknowledge the true God and hold every denomination of idols in detestation.  The Samaritans, by mixing the worship of one with the other, plainly showed that they held the God of the universe in no greater esteem than their idols.” 

Jesus tells her: “The hour is coming, and is now here, when true worshipers will worship the Father in Spirit and truth.”  The Catechism explains that worship in Spirit and truth of the New Covenant is not tied exclusively to any one place.  What matters above all is that, when the faithful assemble in the same place, they are the living stones gathered to be built into a spiritual house.  For the Body of the risen Christ is the spiritual temple from which the source of living water springs forth: incorporated into Christ by the Holy Spirit, we are the temple of the living God (cf. CCC 1179).  Jesus was not in any way suggesting that Christian worship should have no use of external signs towards God, for that would take away all sacrifice, sacraments and prayers. 

The Samaritan woman tells Jesus: “I know that the Messiah is coming, the One called the Christ; when He comes, He will tell us everything.”  Even the Samaritans, at that time, expected the coming of the Messiah.  Jesus said to her, “I am He,” which He proclaimed to the Samaritan woman, first by His words, but perhaps even more by His grace, which would have convinced her heart that He was indeed the Messiah.  The disciples were amazed that He was talking to her and experiencing this may have taught them something about the humility of Jesus.  The Samaritans looked for the Messiah because they had the books of Moses, in which Jacob foretold of the world’s Redeemer: “The scepter shall not depart from Judah or a ruler from his thigh, till He that is to be sent comes” (Genesis 49:10). 

Jesus tells His disciples to look up and see the fields ripe for the harvest.  The harvest of souls was approaching when Christ came to teach the way of salvation and to send His apostles to convert all nations.  “I sent you to reap what you have not worked for”; by these words Jesus testifies to His apostles that the prophets had sown the seed in order to bring all to believe in Christ.  This was the end of the Law, the fruit which the prophets looked for to reward their labors.  Jesus, likewise, shows them that as it is He Himself Who sends the apostles, it is also He Who sent the prophets before them, and that the Old and New Testaments are of the same Origin. 

Finally, through the grace of God, we see that many of the Samaritans came to believe that Jesus was indeed the Messiah, the Savior sent to redeem the world.

Second Sunday of Lent - March 12, 2017

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First Reading Commentary

The promise of Abram's blessing appears two more times in the book of Genesis (cf. 18:18 & 22:18).  The prophecy in this Reading is confirmed to Isaac (cf. Genesis 26:2-5) and to Jacob (cf. Genesis 28:14).  Abram's faith is tested here as he is commanded to leave the comforts of home and journey to an unknown habitation. 

"All the communities of the earth shall find blessing in you."  The blessing begins with Abram but points to Jesus Christ, a descendant of Abram.  Christ calls us to venture out from the ways of the world and walk in His ways, a sojourn that leads to eternal life which is unknown to us because "eye has not seen" (Isaiah 64:4 & 1 Corinthians 2:9).  The journey is difficult but like Abram [Abraham], God's gift of faith can teach us to be poor in spirit and will see us through.

Second Reading Commentary

Saint Paul calls for evangelization here.  By bearing our share of hardship for the Gospel, he asks us to join him in spreading the Good News.  This is not easy in the midst of a mountain of secularization. 

The Greek text expresses the difficulties involved as it translates Paul's words as: "Be a partner with me in suffering."  This message is timeless.  Today, in our world of technological advances it's difficult to believe that there are still a great number of people who have never heard of Jesus Christ.  

"The harvest is indeed great but the laborers are few" (Luke 10:2).  In our own corner of the world evangelization is presented mostly by example - and if necessary, by words.  In our secular culture actions tend to speak much louder than words.  We are called to a holy life and are equipped with saving grace which was made manifest by the illumination of our Savior Who brought to light life and incorruption.

Gospel Commentary

In the Gospel according to Saint Matthew, chapter 16 (verses 16-17), the Father reveals to Peter Who Jesus is; and now the Father's revelation is visually shown not only to Peter, but also to James and John.  According to a fourth century tradition, the mountain is Tabor which is located about eight miles southeast of Nazareth.  As is the case with most biblical scholarship, not everyone is in agreement with that locale. 

Saint John Chrysostom explains the symbolism of being led up a high mountain and how it impacts our spiritual life: "It is necessary for all who desire to look upon the glory of God that they lie not down amid base pleasures, but that they be uplifted to heavenly things."  Origen, an early Church writer, adds: "Jesus is simply seen by those who do not, by the practice of virtue, ascend to the sacred mountain of wisdom; but to those who do ascend there He is no longer known as Man, but is understood as God the Word." 

Transfiguration does not mean that Jesus temporarily put aside His physical Body to reveal His Spiritual makeup; but instead He added splendor and glory to His physical Body.  In other words, this is how our Savior will appear on the Day of Judgment. 

The presence of Moses and Elijah represent the Law and the Prophets.  Their presence teaches that the Mosaic Law is not abolished but fulfilled by Jesus Christ.  Saint Hilary believes that Moses and Elijah will be the precursors of Christ's Second Coming.  This is alluded to in the book of Revelation (Chapter 11) with the story of the two witnesses.  Most of the early Church Fathers, however, believe that the two in Revelation are Enoch and Elijah. 

Peter's suggestion of making three tents shows how overwhelmed he is by the whole experience.  Peter may have assumed that Moses and Elijah were going to stay and proclaim Jesus in His glory.  It's also possible that Peter was so caught up in the event that he became oblivious to earthly things and wished to remain on the mountain forever. 

In Saint Luke’s account of the Transfiguration, after Peter’s suggestion to make three tents, it is followed by the words “not knowing what he said”.  This may be what is referred to in an Ambrosian hymn as sobriam ebrietatem – sober intoxication.  The Carthusian, Dom Nicholas Kempf, in his work, Expositiones Mysticæ Cantica Canticorum speaks of “sober intoxication” as a heart that has been moved to jubilation to a point that is utterly mysterious and completely inexpressible, and thus cannot be put into conventional words.  Biblically, we see such mysterious language in the book of Revelation and the Song of Songs.  But how does this impact us personally?  Speaking of the Carthusians, it was a monk of that Order from their monastery in the United States who wrote: “The Transfiguration of the Lord allows us to contemplate, not only the Mystery of Jesus, but also our own mystery.  Prayer and contemplation, lived in pure faith during this life, are the beginning of our own Transfiguration.”  A most apropos statement for Lent, a season which exhorts us to intense prayer!  That being said, however, in Henry Maundrell's book, "Journey from Aleppo to Jerusalem", he writes that there are three grottos present on Mount Tabor to represent the three tents proposed by Peter. 

In the Old Testament, the book of Exodus (24:15) instructs us that the cloud is the visible manifestation of Almighty God.  As the cloud enveloped Moses on the mountain then, it now casts its shadow on the apostles chosen to witness Christ's Transfiguration. 

In Matthew's Gospel, first during Christ's Baptism (3:17), then at Peter's profession (16:17), and now for the third time we read that Jesus is the Son of God.  Concerning His Son, the Father commands us to "listen to Him".  Our Blessed Mother tells us the same thing at the wedding feast of Cana when she says:  "Do whatever He tells you" (John 2:5).  Since this command comes from a Divine Father and a sinless Mother, thus incapable of deception, how could any Christian ever question the words of the Son? 

The Voice of the Father for certain is meant to be heard by the three apostles but it's also likely that the Voice could equally have been aimed at Moses and Elijah who longed to see the Messiah.  Once Christ's visual glorification has passed, He commands the chosen three not to reveal what they have seen until Jesus has been raised from the dead.  Following the Resurrection and Ascension of our Lord, it is the recollection of the Transfiguration that probably made these three apostles comprehend the necessity of the Cross.

First Sunday of Lent - March 5, 2017

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First Reading Commentary

The breath of life blown into the nostrils is the soul of the formed man.  Eden may have been the name of a country but Saint Jerome interprets it to signify pleasure.  “The Lord God planted a garden in Eden, in the east.”  This verse in the Latin is translated as: “The Lord God had planted a paradise of pleasure from the beginning.”  Saint Jerome’s interpretation of Eden to signify “pleasure” comes into play here; but notice the difference at the end of that verse: “in the east” from the American liturgy’s translation and “from the beginning” which is the Latin Vulgate’s translation.  The ancient Hebrew word creating these two very different interpretations is “mikedem”.  Some interpreters understood it to mean “towards the east”.  The Septuagint is in agreement with that interpretation.  Saint Jerome, however, along with many ancient interpreters understood it to mean “old” or “everlasting” or “from ancient times” which led to the “from the beginning” interpretation. 

The exact location of Eden is unknown: East of Palestine, Armenia and Babylon are only a few of the scholarly conjectures.  Some have even theorized that Eden still exists and is the place where Enoch and Elijah were taken until Christ’s glorious Ascension into heaven.  According to Sacred Scripture, Enoch walked with God and was seen no more because God took him (cf. Genesis 5:24).  And Elijah was taken to heaven in a fiery chariot (cf. 2 Kings 2:11). 

The “tree of life” is understood literally as a tree in which its fruits would keep man in a constant state of good health and thus man would never die.  Prophetically, it is the Cross of Christ.  The “tree of the knowledge of good and evil” in which the serpent lured our first parents into thinking it supplied superior knowledge, has been defined as a fig tree or an apple tree.  Of course, it’s impossible to know for certain but whatever it was, it most likely was the only one of its kind in the Garden of Eden.  What the tree of knowledge did supply was knowledge of evil, which before eating of its forbidden fruits our first parents were uninformed. 

It would be difficult to say that the woman succumbed to temptation in the same sense that we define temptation.  We know that what waits on the other side of temptation is not good for us, spiritually unhealthy and in some cases downright evil.  But the woman could not have known this at this point because she had no knowledge of evil and could not have suspected that the serpent was up to no good. 

One thing we learn from the very first book of the bible is that Satan is more acquainted with the ways and word of God than we are and thus is able to pervert it and twist it to fit his own diabolical plan. 

Saint Bernard, using this story from Genesis, asks us to reflect on this question: “Placed between God and the devil, whom shall we yield our assent?”  The plan of the serpent is not to say that God lied about the tree of knowledge because to the woman that would be unthinkable.  It would also be evil to have such thoughts and she has no knowledge of evil.  Instead, the ploy of the serpent is to suggest to the woman that she misunderstood what God was saying to her.  We hear Satan’s twisting of the word of God today by suggesting to us that we’re misinterpreting Scripture by our understanding of the Real Presence, for example. 

As soon as the man and the woman ate the fruit their eyes were opened and they realized that they were naked.  Being naked is not evil but what is interpreted from this is that suddenly the two became filled with the intense craving known as lust. 

English poet and scholar John Milton (1608-1674), in his epic poem titled, “Paradise Lost” describes humanity’s fall from grace with these words: “She gave him of that fair enticing fruit, with liberal hand he scrupled not to eat: Against his better knowledge; not deceived, but fondly overcome with female charm.  Earth trembled from her entrails, as again in pangs, and nature gave a second groan; sky lured and muttering thunder, some sad drops wept at completing of the mortal sin.”

Second Reading Commentary

Our physical connection with Adam brings us sin and death; our spiritual bond with Christ brings us salvation and eternal life.  Adam’s fall is the cause of our sin and death; Christ’s redemption is the cause of our salvation and eternal life.  While our destiny of sin and death because of one man’s fall might seem unfair, it would then be equally unfair to say that we deserve salvation and eternal life because of one Man’s Sacrifice.  Perhaps it’s best understood to say that Adam’s fall was like a contagious disease which spread to all humanity; and Christ’s Sacrifice was the antidote.  This whole scenario does make the body of Christ theology more easily understood as we can see from the very beginning that we’re all connected. 

To make the case for original sin, Saint Paul uses history from the time of Adam to Moses whereby everyone born into the world died; but until the Law of Moses individual sin was never accounted for.  Therefore, all eventually die because all were conceived and born in sin.  Adam is the beginning; Christ is a new beginning.  Adam brought an end to paradise; Christ restored it. 

Saint John Chrysostom reminds us that we have been exalted to the dignity of being the brothers and sisters of Christ, the Son of God, and are made joint heirs with Him; and so by the grace of Christ we have a greater dignity in this world, and we shall be exalted to a greater and more eminent degree of glory in the Kingdom of His glory for all eternity.

Gospel Commentary

The Spirit Who made an appearance at Christ’s Baptism now leads Him into the desert to be tempted by the devil.  The desert is the devil’s playground and Christ is led there to confront him on his own turf. 

Desert hermits know very well from experience that there are many temptations to overcome in the silence and solitude of the desert; but they also know that with God’s help they can overcome those temptations and become closer and more intimate with the Almighty.  Our desert is anywhere we choose to sit in solitude to be with God.  There are many temptations there to overcome as well.  Silence and solitude invites distractions but they can be overcome once it is understood that solitude does not mean being alone - but instead, being alone with God, the Victor over all unnecessary distractions. 

Our Lord’s first temptation deals with His forty day fast which our Lenten fast is modeled after.  Here our Lord is fulfilling an Old Testament prefigurement when Moses went up Mount Sinai for forty days and forty nights and neither ate bread nor drank water (cf. Exodus 34:28).  It is Elijah’s experience that may actually prompt the devil’s temptation because Elijah ate and drank while walking in the strength of that food for forty days and forty nights to Mount Horeb (cf. 1 Kings 19:8).  We might be able to conclude that the devil heard the Voice at Christ’s Baptism proclaiming Jesus as God’s Son (cf. Matthew 3:17) because the devil immediately addresses Christ by saying: ‘If you are the Son of God…’  God’s Incarnation at this point might very well be as much of a mystery to the devil as it is to us; and thus he seeks to tempt our Lord into displaying His Divine Power. 

Later on in His ministry Jesus will multiply loaves of bread for the multitudes (cf. Matthew 14:19-21) but here refuses to perform such a miracle for His own need.  The devil tries to persuade Jesus to turn stones into bread.  This is another indication that the evil one was hanging around during Christ’s Baptism because just before His plunge into the Jordan, John the Baptist was proclaiming to the Pharisees and Sadducees that God is able to raise up children to Abraham from the stones (cf. Matthew 3:9). 

Jesus passes the test of His first temptation by quoting from Deuteronomy 8 [verse 3].  The First Reading’s Commentary mentions that Satan is well-acquainted with Scripture.  And since Jesus used the sacred texts to escape the first temptation, the devil’s next strategic move, then, is to throw another temptation at Jesus by quoting Scripture.  The evil one tries to get Jesus to throw Himself down from the parapet of the temple because Psalm (90) 91 [verses 11-12] states that God’s angels will support Him.  Jesus fights back with more Scripture from Deuteronomy 6 [verse 16]: “You shall not tempt the Lord your God.” 

The devil’s final temptation is an attempt to entice Jesus into worshipping him by offering all the kingdoms of the world.  Satan’s deceitfulness really comes to the forefront here since the world’s kingdoms are not his to give.  He is sometimes referred to as the “prince of this world” but that refers only to the evil that exists in the world.  Jesus finally says: “Get away, Satan!  It is written: ‘The Lord, your God, shall you worship and Him alone shall you serve”’ (Deuteronomy 6:13). 

Theologically, because Jesus is God He is incapable of sin and is without original sin.  And so, He cannot be tempted from within by concupiscence, a consequence of original sin.  Even though He could not be tempted on the same level as our lower nature, He could be tempted by exterior suggestion, meaning that Satan’s temptations can be introduced to Christ’s senses, imagination and His ability to reason or discern.   His reasoning and judgment, however, cannot be in error because He is God.  The reason our Lord even allows Satan to approach Him is to teach us that even the most pious of souls are prone to temptation and consequently instructs us how to firmly deal with temptation.  He also brings Himself as close to our human experience as His sinless Nature would allow and thus is able to sympathize with us.

Eighth Sunday in Ordinary Time - February 26, 2017

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First Reading Commentary

The eighteenth-century French Oratorian biblical scholar, Charles-François Houbigant, defined “Zion” as the Jewish people; and this Reading is their cry to God for feeling abandoned by Him, but it is a cry that prophetically speaking points to their eventual conversion to Christ in great numbers.  Our Lord proclaims: “I will never forget you.”  God Himself, in the Second Person of the Blessed Trinity demonstrated His solidarity with the Jewish people as He hung on the Cross and cried out: “My God, My God, why have You foresaken Me?” (Matthew 27:46).

Second Reading Commentary

William Hessels van Est was a sixteenth-century commentator on the Pauline epistles.  His name most often appears under his Latin name: Estius.  He has written that what Saint Paul meant by the “mysteries of God” are the dogmas of faith revealed by the Almighty. 

Saint Jerome teaches us that Paul’s lack of concern for human judgment is meant to convey that Saint Paul will not be swayed by any judgment rendered by anyone in this life because he is not conscious of anything contrary to trustworthy stewardship of the mysteries of God.  He is not conscious of anything that has taken his soul out of a state of grace.  While this may sound a bit boastful, actually Saint Paul is instructing us by example - and that example is: the true judgment will come in the last day and that Judge will be Almighty God Himself; and we are to live each day as if it were the last day, that is, always in a state of grace, not conscious of any mortal sins wounding our soul and separating us from God.  This is not arrogance or boasting; otherwise, Saint Paul would have written that the last judgment for him is unnecessary. 

Again, commenting on this Reading, Estius wrote: “If this privileged apostle was afraid to form any judgment of his own heart and thoughts, whether they were pure or not, but left the trial thereof to the day of judgment, the day of his death, how presumptuous are they, who dare to pronounce on their election and predestination!”

Gospel Commentary

If obsession for riches leads to hating God, can there be any more motive to serve God?  What is the end result of chasing after what Saint Paul calls a corruptibilem coronam – corruptible crown (cf. 1 Corinthians 9:25)?  Anxiety over life in the here and now has a way of pulling one’s heart and soul away from God.  The treasures of this world are enticing and could deceive one into thinking that they are the answer to all of life’s problems – that is, what will ultimately lead to happiness.  Any joy or comfort received from this life is all too fleeting because nothing in this life can last forever. 

In our liturgy’s translation we read: “Do not worry about your life” – the Latin text translates as: “Be not solicitous for your life” and is understood to mean “too solicitous” – in other words, “don’t worry about your life too much.”  The very essence of life on planet earth renders cause for concern. 

An Italian Jesuit Scripture scholar named Giovanni Stefano Menochio wrote these words in the seventeenth-century: “Christ does not prohibit all care about temporal concerns, but only what hinders us from seeking the Kingdom of heaven in the first instance; or what makes us esteem more the things of this world, than those of the next.”  Thus, living a worry-free life is virtually unattainable except perhaps for the supernaturally gifted soul immersed in constant prayer.  Such a soul lived in our modern time – Saint Pio of Pietrelcina or as he is perhaps more affectionately referred to simply as Padre Pio.  In fact, among the phrases that is said to have flowed from his lips is: “Pray, hope, and don’t worry.” 

Another of the Church’s bible scholars, Father George Leo Haydock, wrote in the nineteenth-century: “Why should the children of God fear want, when we behold the very birds of the air do not go without provision?  Moreover, what possible good can this anxiety, this diffidence procure them?  Almighty God gives life and growth, which you cannot do with all your solicitude, however intensely you think.  Of how much greater consequence then is it to love and serve Him, and to live for Him alone!” 

Saint John Chrysostom adds: “It is not without reason that men are in such great fear and distress, when they are so blind as to imagine that their happiness in this life is ruled by fate.  But such as know that they are entirely governed by the will of God, know also that a store is laid up for them in His Hands.” 

And from Saint Thomas Aquinas are these words: “He that delivers himself entirely into the Hands of God, may rest securely in both prosperity and adversity knowing that he is governed by a tender Father.” 

Our Savior tells us that today has enough burdens of its own and worrying about tomorrow will only add to the load of today.  Referring again to William Hessels van Est or Estius, the Pauline epistles’ commentator, he teaches us something about the great gift of faith – he wrote: “It is the curse of the envious and wicked to be self-tormented, while they who live by faith, can always rejoice in hope, the true balm of every Christian's breast, the best friend of all in distress.” 

Seventh Sunday in Ordinary Time - February 19, 2017

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First Reading Commentary

Our heavenly Father is calling us to be like Him – holy.  We may have an idea as to what constitutes holiness, but to be holy like God is holy is beyond our full understanding, and without Him, completely impossible.  In fact, if not for the Incarnation, it still would not be possible; but Jesus came and destroyed all the walls that prevented us from becoming like Him.  The only obstacle He left alone, because of His love for us, is our free will. 

The word of God encourages us to reprove our brothers and sisters in the Lord to avoid harboring hatred for them in our heart.  Saint Augustine reminds us, however, in accordance with God’s law, that love should regulate any complaints against another brother or sister.  Philo of Alexandria, an ancient Jewish biblical scholar, understands our Lord’s law in this way: “O Lord, we do not rejoice at the misfortunes of our enemy, having learned from Your holy laws to be compassionate towards the distress of others.  We thank You for delivering us from our afflictions.”

Second Reading Commentary

Like the First Reading, holiness is a key ingredient to this Reading as well.  But again, it’s a brand of holiness that is beyond the grasp of full human comprehension.  We all know that we bumble many things, do things we shouldn’t do and get caught up in things we have no business entertaining.  And yet, Saint Paul is trying to sell the idea that we are a temple of God – and holy.  The holy apostle surely understood this apparent contradiction by writing: “Let no one deceive himself.” 

Everyone likes to be “in” with the “in crowd” but Saint Paul is teaching us that to be “in” with heaven’s crowd is to preserve ourselves in innocence of morality and purity of faith – quite a radically different environment from today’s moral structure.  It is only by the grace of God, dwelling within us, that we are able to guard ourselves from the things which deceptively seek our ruin.  To be fools in this age is a call to return to simplicity – making good use of the gifts of this world – for as Saint Paul assures us: “Everything belongs to you.” 

Jesus came to make known the glory of God and all His perfections, to which He calls us to share in.  Each of us, as baptized members of the body of Christ, are disciples, like Paul and Cephas.  We are sent to promote salvation, which is completely in harmony with the Church’s mission of evangelization.

Gospel Commentary

What is offered here by our Savior are admonitions for the banner of authentic Christianity: to forgive one another and to bear our sufferings with patience.   These are not easy words to hear from our Lord, and perhaps it’s worth mentioning that these words were also difficult, if not more difficult to hear, by the witnesses of Jesus’ teaching, because of how they understood the old Law. 

One of the great weaknesses of being human is our stubborn inability to accept a different take on something that has already been engraved into our minds.  In action/adventure movies, for example, we like to see the bad guy get what he deserves in the end.  To see the victim forgive his/her assailant makes for a disappointing conclusion to the movie. 

In this Gospel passage and others, this is the Jesus in which we are tempted to keep a safe distance from.  It’s a blast to follow Him from town to town and read about the miracles He performed; but suddenly we get a Jesus Who is delivering difficult words – not only difficult to hear – but He wants us to embrace them.  After all, a watered down Christianity is much easier to live – isn’t it?  But really what Jesus is saying to us is that the way of the world is not the way of God, and we, therefore, have to be radically different.  True discipleship demands that each day, little by little, we are being transformed into the Image of Jesus.  What makes the difficult sayings of Jesus so difficult is that we’re not divine beings; but, what makes not being divine bearable is that there is a sacrament of healing.  Otherwise, love for Jesus could end up in an abyss of disappointment and self-pity due to our failings.  Christianity is a courageous act. 

The Catechism of the Catholic Church teaches: “Christ Jesus always did what was pleasing to the Father, and always lived in perfect communion with Him.  Likewise Christ’s disciples are invited to live in the sight of the Father Who sees in secret, in order to become perfect as your heavenly Father is perfect” (CCC 1693). 

Our Redeemer’s words are about love – not pacifism.  Every human being has dignity and is loved by God.  Thus, to be perfect as our heavenly Father is perfect requires love.  We’re well-trained at voicing four letters words at those who perpetrate something contrary to decency.  Our heavenly Father, however, looks at such a person with love and sees him/her as someone who in human weakness succumbed to evil.  That is love and that is perfection.  Isn’t that really the point of Christ being tempted in the desert: to draw out into the daylight the one who hides in darkness, who crawls under rocks and gets others to do his dirty work – in other words, the real enemy?

Sixth Sunday in Ordinary Time - February 12, 2017

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First Reading Commentary

The Latin Vulgate’s version of this Reading tells us that “God made man from the beginning and left him in the hand of his own counsel.”  There’s an eerie tone in that translation which intimates how responsible we must be as individuals when exercising God’s gift of free will.  The Latin Vulgate also reveals that the keeping of God’s Commandments is to “perform acceptable fidelity forever.” 

We have been made executors of a great treasure – our own salvation.  No other creature or any other form of creation on earth has been given such a gargantuan responsibility.  We do, however, possess something that is perhaps an underestimated aid – the grace of God.  Saint Augustine explains: “If we examine the context, it shows that man, in his present state, is declared inexcusable if he yields to sin, as he still has free will, which may avoid it, with the grace of God, which is always ready to support us.” 

It has often been said that Pope Emeritus Benedict XVI proposed – not imposed.  We see in this Reading a proposal – not an imposition.  The Holy Father, however, as Christ’s Vicar on earth, proposed to us what is best for our relationship with God.  Through Sirach, God Himself in this Reading proposes what is most advantageous for our soul, regardless of how mysterious or incomprehensible it is.  The Law of God has been written on stone tablets and on the tablets of human hearts: man has the free choice of whether or not to comply with it.

Second Reading Commentary

Saint John Chrysostom explains what Saint Paul means by ‘wisdom’: “By wisdom, here seems to be understood a more sublime doctrine concerning the most abstruse mysteries of faith, which the ignorant could not understand.”  It was the Incarnation of the Son of God which revealed this mysterious wisdom, but a wisdom, nevertheless, that continues to remain hidden in many, even among those who are considered wise by human standards.  This is why we year after year observe the Lord of glory continuing to be questioned and verbally crucified in various publications and documentaries, especially around the Lent and Easter season. 

The Spirit of God is a Spirit of grace, knowledge and prophecy – a Spirit which God gives to His faithful, and most particularly to His apostles.  This Spirit of God raises one to a higher knowledge of divine mysteries.  Among the faithful of God, even if unable to recognize this mysterious knowledge of God within themselves, certainly have witnessed it in our modern day heroes like Saint Teresa of Calcutta, Saint Pio of Pietrelcina, Venerable Solanus Casey, and Saint John Paul II.

Gospel Commentary

Many of the external practices or rituals of the old Law no longer come into play in Christianity, but Jesus is not talking about that.  Our Lord is referring to the moral precepts, the spirit of the old Law which not only needs to be adhered to, but practiced with greater perfection: “Be perfect as your heavenly Father is perfect” (Matthew 5:48). 

Jesus is the Reality of all the figures of the Old Testament.  He is the Perfection of all the imperfections of old, and calls us to this Perfection, which is Himself.  The old Law was extremely protected by its doctors and our Lord’s raising of it to an elevated morality was, to say the least, radical and scandalous.  But as Jesus tells us, this is not an abolishment, but a fulfillment.  One might say that Jesus accomplishes the will of the Law.  Saint John Chrysostom writes: “He [Jesus] fulfilled the Law by reducing all the precepts of the old Law to a more strict and powerful morality.”  Our Savior often spoke the words: “Amen, I say to you. . .”  That “Amen” is an assurance, a guarantee that what He is about to say is absolute truth. 

Saint Augustine taught something that is somewhat taboo today basically because no one wants to consider such a possibility: he taught that what Jesus meant by “least in the Kingdom of heaven” is to not be in heaven at all.  And thus, this is why Jesus said very clearly, “unless your righteousness surpasses that of the scribes and Pharisees, you will not enter the Kingdom of heaven.”  In other words, if it is only the letter of the Law that is adhered to and not the spirit of the Law, then the only thing being satisfied or fulfilled is one’s own vanity. 

Saint Thomas Aquinas teaches us: “See how necessary it is, not only to believe, but to keep all the Commandments, even the very least.  Our Savior makes this solemn declaration at the opening of His mission, to show to what a height of perfection He calls us.” 

The word “Raqa” is a word of contempt.  It was used in ancient Israel.  Its root meaning is “to spit”.  Jesus uses the setting of a legal court and that setting is something that would have been very familiar to the hearers of His words in first-century Palestine.  There were three kinds of tribunals: the first had three judges to try smaller cases, like theft, for example.  The second kind of tribunal consisted of twenty-three judges who listened to criminal cases.  These twenty-three judges had the power to condemn to death.  This was known as the “Little Sanhedrin”.  The final type of tribunal was known as the “Great Sanhedrin” which consisted of seventy-two judges who decided on cases involving religion, the king, the high priest, and affairs of the state. 

While the words, “you fool” are insulting in our modern culture, at the time of Jesus they were considered very contemptuous, spiteful, malicious, and provoking words. 

Gehenna was in the valley of Hinnom near Jerusalem.  Worshippers of an idol named Moloch would go to Gehenna to sacrifice their own children by burning them.  It is now symbolic of hell.  Jesus does teach us in His examples that there are distinctions of sin – mortal and venial.  According to Saints Cyprian and Ambrose as well as Origen, an early Church writer, on a spiritual realm, what Jesus means by “prison” is purgatory.  And then, of course, Gehenna is hell, the place of eternal separation from God. 

Jesus is not suggesting that all oaths are forbidden.  Certainly asking God to witness matters in our legal system, for example, are necessary.  Most likely what our Lord is referring to is the swearing to God in casual conversations.  God’s Name is sacred and should only be spoken with great reverence and respect.  

We have been called to a perfection that seems impossible by human standards – and without God, it is.  But if we are to understand and adhere to the spirit of the Law, then we have to recognize that a key and essential ingredient in the spirit of the Law is mercy.  Not only are we called to be merciful, but to trust in God’s love and mercy for us.  This ingredient is so important, that our Redeemer made it a sacrament – and the sacraments can raise us to the heights of perfection.