June 2, 2014 Monday[Marcellinus, Peter]

Published by FRANCISCAN MEDIA, 28 W. Liberty Street, Cincinnati, OH 45202 800-488-0488 • www.FranciscanMedia.orgEditor: Rev. Pat McCloskey, OFM, M.A., Theological Consultant: Rev. Hilarion Kistner, OFM, S.T.D., S.S.L.

Weekday Homily Helps - $60.00 per year ($72.00 for Canada). Also available: Sunday Homily Helps - $35.00 per year ($43.00 for Canada).

All rights reserved. Material may not be reproduced or photocopied in any form without permission.

June 2, 2014

Monday [Marcellinus, Peter]

Theme: Knowing Jesus in the Spirit is enough.

Exegesis of the First Reading, Acts 19:1-8 (297)Rev. Timothy P. Schehr

Paul’s third missionary journey took him from Antiochnorth and west along Roman roads to revisit Ephesus,capital of the province of Asia. Paul will spend nearlythree years in this city.

Upon his arrival, Paul meets a group of disciples. Helearns, however, that the Holy Spirit is unknown tothem and that they had received the baptism of Johnonly. It seems likely they were influenced by the teach-ing of Apollos, who knew only of John’s baptism. Thisexplains Lk’s mention of Apollos in this reading.

Paul once again has the opportunity to proclaim thegospel of Jesus Christ. Paul explains that John’s bap-tism of repentance was a means of preparing for theOne who was to come after him. This news leads thebelievers to seek Baptism in the name of the Lord Jesus.Their hearts are ready. And when Paul lays his handson them, they receive the gift of the Spirit.

Like the 12 apostles on the day of Pentecost, thesedisciples also speak in tongues and proclaim the mes-sage of God. It seems important for Lk to clarify for hisreaders that the Spirit is at work in Ephesus—just as itwas in Jerusalem. Likewise, Paul is no less an apostlethan those who were with the Lord from the beginningand had witnessed his earthly ministry. The readingends with Paul preaching for three months about thekingdom of God. According to his custom, Paul firstchooses the local synagogue to begin his preaching.

Exegesis of the Gospel, Jn 16:29-33 (297)Rev. Timothy P. Schehr

This reading comes near the end of the Lord’s instruc-tions at the Last Supper. The Lord has been preparingthem for the dramatic events that will soon take place.Jesus stresses over and over again that he must leavethem for a while and then return to give them the giftof the Holy Spirit. Throughout the discussion, the dis-ciples ask many questions, trying to grasp Jesus’ mean-ing. But as this reading begins, they suddenly declarethey have no more need to ask any questions.

What is the reason for this newfound confidence? Itseems to come from the Lord’s mention of his Father’slove for them. Still thinking in terms of this world, theyseem to find comfort in the notion that some earthly

kingdom will soon be established. And as the Lord’sclosest associates, they seem to expect a reward fromthis Father whom Jesus speaks of.

They are happy to profess their belief that Jesus hascome from God. But Jesus also talks about leaving thisworld to return to the Father. This will dramaticallychange their relationship with the world, leaving themin it but no longer attached to it. This shift will be theirgreatest challenge. They will abandon the Lord in fearof losing everything. But the Lord urges them to becourageous. What seems to be defeat will actually bethe beginning of victory. And the Lord wants them toknow they will have a share in it.

Homily SuggestionRev. Paul J. Schmidt

Without the Catechism of the Catholic Church, St. Pauland the first evangelists relied on spoken words alone.Paul found that the Christians in Ephesus knew aboutJohn’s baptism, but not about the Holy Spirit.

Early Christians sought more and more knowledgeabout Jesus, reflecting our natural desire to knoweverything about a person to whom we are attracted.Paul gave his audience the core of Jesus’ story. Later,the Gospel writers provided more. But even theCatechism does not answer every question.

John recounts that the apostles told Jesus that theyno longer needed to question him. They realized thathe came from God and knew everything. Jesus, in turn,promised them peace—in spite of their faltering faithand the troubles that await them. As he had conqueredthe world, so would they.

Twelve men in Ephesus receive the Holy Spirit whenPaul laid hands on them after their Baptism. ThisminiPentecost, like the original one in Jerusalem, hasbeen repeated in every age. We are in the unbroken lineof believers who have heard the Good News andreceived the Holy Spirit. We may still have many ques-tions about Jesus, but we do not need to know all theanswers. We know who he is. That is enough.

Like the early believers, we face our own kinds oftroubles. Sometimes we may be scattered. But, if wekeep coming back to Jesus and his Spirit, we will knowenough—like them—to conquer the world.

For more information about Sts. Marcellinus and Peter, visitsaintoftheday.org.




June 3, 2014

Tuesday [Charles Lwanga and Companions]

Theme: The Holy Spirit means God is still with us.

Exegesis of the First Reading, Acts 20:17-27 (298)

Rev. Timothy P. Schehr

Paul is making his way to Jerusalem by sea. While theship is docked at Miletus, he sends for leading mem-bers of the Church in Ephesus. When they cometogether, he gives what amounts to a farewell address.First, he recalls the example of his own service to theLord. Paul was humble, accepted any hardship thatcame his way from opponents, and always had theirspiritual best interests at heart. All of this would have been familiar ground for

Paul’s audience. But now Paul is embarking on some-thing new. The Spirit compels him to go to Jerusalem.What lies in store for him afterwards is unknown tohim although, as he says, the Spirit has warned him itwill include hardships and even time in prison.Because it is the Spirit who motivates him, Paul can

be assured that whatever happens will somehowadvance the gospel. So Paul is prepared for any sacri-fice—even that of his own life. All that concerns him isfinishing the work God wants him to do. Another hint that Paul may make the ultimate sacri-

fice for the Lord comes with his announcement that theleaders from Ephesus will not see him again. Even so,Paul finds comfort in the knowledge that he has faith-fully carried out his mission as a servant of God to givethem every advantage in understanding the truth ofthe gospel and the entire plan of God. It is up to themto remain faithful to his message.

Exegesis of the Gospel, Jn 17:1-11a (298)


At the Last Supper, Jesus gives his disciples everyadvantage to survive the difficult hours that lie ahead.He knows they will be shaken to the core by his pas-sion and death. But he also wants them to know heunderstands their weakness and will return for them. The disciples listen as Jesus addresses this very en-

couraging prayer to his heavenly Father. All throughthis Gospel, Jesus has revealed the bond between him-self and his heavenly Father. This prayer affirms theirjoint effort in the work of salvation. Jesus asks that theFather glorify him at this moment, just as he has givenglory to his Father throughout his public ministry. Itshould be noted that glory in the Bible is typically asso-

ciated with all that God does to lead humanity to eter-nal life. Jesus prays for disciples who by God’s grace have

been with him since he began his public ministry. Jesushas entrusted the word to them, and they have re-ceived it. They may not yet grasp all this word meansfor them, but Jesus prays the Father will be mindful ofthem as the hour approaches when they will no longerbe present with them. He is leaving them in the world as he returns to his

heavenly Father to complete his saving mission. Butthey have known the truth, and by God’s grace thatshould sustain them through the difficult hours that lieahead.


Saying goodbye is never easy in any language: hasta lavista, au revoir, auf wiedersehen, till we meet again. Wemight never see this beloved person or group again.The Ephesian presbyters knew that was their situa-

tion with Paul. Jesus also would suffer and die, leavingthe disciples devastated. There is sadness in these read-ings because the person who could best answer theirquestions and correct them is leaving.Paul had completed his mission, “to bear witness to

the gospel of God’s grace.” They have received hismessage in faith. The Holy Spirit, who is leading Paulto Jerusalem, will remain in Ephesus. The Ephesians’faith will endure, thanks to the Spirit.Jesus prays that the glory of God will remain with

his disciples. His farewell will not last forever. Theglory given by the Father to the Son (the Holy Spirit)will come upon them. They must face suffering, perse-cution, and death because of their faith in Jesus. Theglory of God dwelling in them will keep them stead-fast.Martyrs in every age, like the Ugandan martyrs we

honor today, have kept the faith until death. The HolySpirit has sustained them. We, too, have received thatsame Spirit. We are filled with the glory of God. We donot have to mourn that St. Paul and Jesus are not livingdown the street. The glorious Spirit they passed on tous is all the company we need.

For more information about St. Charles Lwanga andCompanions, visit saintoftheday.org.




June 4, 2014

Wednesday of the 7th Week of Easter

Theme: Leadership in the Church is a ministry.

Exegesis of the First Reading, Acts 20:28-38 (299)


Paul gives a farewell address to leaders of the Churchin Ephesus. Uncertainties await him in Jerusalem. Paulencourages these leaders to remain steadfast in thefaith; they must shepherd their flock. Paul remindsthem that the Holy Spirit has charged them to protectthe Church acquired with the blood of the Lord. Theyhave a mission to fulfill.

Continuing with the image of shepherd and flock,Paul expresses his concern about the savage wolvesthat will prey on the flock in his absence. Paul refers tocommunity members who will pervert the truth fortheir own gain. Paul asserts that he never wanted any-one’s silver, gold, or other items of value. The badinfluence of some has so distressed Paul that over thethree years he was with the community, he neverstopped admonishing each of them, even to the pointof shedding tears. Paul’s example was just the oppositeof such self-interested people. With his own hands,Paul has provided for his needs. Rather than focusingon themselves, they should focus on the needs of thosearound them. Paul quotes the Lord in this respectabout giving rather than receiving.

Paul falls to his knees and prays with them. All ofthem are moved to tears. They hug him and kiss him,pained by the thought they will never see him again.Then the whole party escorts him to the ship.

Exegesis of the Gospel, Jn 17:11b-19 (299)


Knowing the challenges the disciples will face in thehour of his passion and death, Jesus asks his heavenlyFather to protect them. As Jesus returns to his Father,he is concerned for the disciples left behind.

As the good shepherd, Jesus did not lose any ofthem during his public ministry. Judas chose to betraythe Lord for earthly gain. The Lord has given Judasevery chance to change his heart, but Judas hasrefused, unable to trade worldly attachment for heav-enly things. Yet even the failure of Judas carries for-ward God’s plan of salvation; the Scripture is fulfilled.

Jesus has given his disciples the advantage of hear-ing the word of truth while he was with them. As thisGospel has already affirmed, the truth frees them to

move beyond the passing things of this world and toserve the kingdom of heaven. As Jesus declares in thisprayer, they no longer belong to the world even thoughthey remain there. And Jesus does not ask the Father totake them out of the world—but only that the Fatherprotect them from the Evil One’s attempts to lure themaway from the truth.

The Father has sent Jesus into the world so that itspeople may believe in him and gain eternal life. Jesuswill soon send his disciples into the world to continuethis saving work.


When a pastor is transferred, many emotions ariseamong the parishioners, including sadness (a belovedfigure is being taken from them) and fear (“better thedevil you know than the devil you don’t know”).

Whatever the reactions, these transitions are alwaysdifficult. St. Paul’s farewell to Ephesus was very emo-tional. “They were all weeping loudly.” The bond be-tween Paul and the Ephesians was something beauti-ful. They had been through a lot together. Previousgood-byes had held the promise of his return, but thistime “they would never see his face again.”

Jesus’ farewell discourse at the Last Supper is alsofull of emotion. Jesus prayed for his disciples: that theywould be one, that they would have joy, that theymight not succumb to the Evil One, and that theywould be consecrated in the truth. His prayer is like alast-minute to-do list, an assurance of support in thefuture. He was well aware of their sorrow, their uncer-tainty, their fears.

These emotional parting scenes are treasures. Fromthe beginning, the Church has depended on the humanrelationship between leaders and people. So much ofthe good accomplished depends on this relationship.No pastor, of course, is the equal of Jesus, or of Paul.But we hope that each pastor tries to do his best, withhis own talents and weaknesses. We can be sure thatJesus and Paul also experienced many emotions onthese occasions.

Pastors, too, have a hard time leaving a parish. Butthe intensity of the emotions on these occasions is apositive sign of the beauty and strength of theChristian community. May pastors and parishionersalways have a hard time parting!




June 5, 2014

Thursday—Boniface

Theme: God writes straight with crooked lines.

Exegesis of the First Reading, Acts 22:30; 23:6-11(300)


Paul had described for the leaders of Ephesus the hard-ships realized in this reading. Upon his arrival inJerusalem, Paul meets with its Church leaders. Thingsare going well until someone circulates the false rumorthat Paul has brought gentiles into the temple. Theresulting riot means that Paul must be taken into cus-tody for his own safety. When he says that he is aRoman citizen, the Roman officer looks more carefullyinto the charges against Paul.

Before the high council, he sees an opportunity togive testimony about the risen Lord for sympatheticears because the Pharisees recognized the resurrection.In fact, some of them declare Paul competely innocent.They are open to the possibility that a messenger fromheaven has spoken to Paul. Others in the assembly takeoffense at this, especially members of the Sadducees,who strongly rejected what the Pharisees were saying.

The situation grows so violent the Roman officerfears for Paul’s life. He orders his soldiers to removePaul and take him where he would be safe from thecrowd. The next night, the Lord appears to Paul andassures him that he would give witness in Rome just ashe did in Jerusalem. Thus, Paul knows that he will sur-vive the present danger and live to preach the gospel inthe capital of the empire.


Jesus prays to his heavenly Father. He knows his disci-ples will need the Father’s protection as they face thechallenges of the hour when their Lord will suffer anddie. The questions asked during the Last Supper showhow much the disciples struggle to grasp the full sig-nificance of their Lord’s mission on earth.

Jesus has prayed for the disciples soon to be leftbehind, remaining in the world but not belonging to it.Filled with the Holy Spirit, they will proclaim the truththat frees people from this world’s illusions and makethem better servants of God’s kingdom.

Now the Lord includes in his prayer the people whowill believe in him because of his disciples’ testimony.Jesus has come into the world to invite its people to

eternal life through belief in him. Jesus desires that allbe one.

Through the disciples’ witness to the risen Lord,people will recognize that the Father’s plan of salva-tion has been fulfilled. If the disciples are listening tothis prayer, they will hear how valuable they are in theLord’s eyes. They are a gift from the Father to the Son.They must remain in the world to invite the world tosalvation.

The world may not yet understand how much Godloves us. But the disciples will understand this love,and through their understanding the world will like-wise understand.


Who would have thought that St. Paul would get a freeride to Rome, courtesy of the Roman Empire, in orderto bear witness to the cause of Jesus there as he haddone in Jerusalem? Paul was always causing riots. Hismischievous manipulation of the Scribes and Phariseesgot him imprisoned for his own protection.

Jesus prayed, “That they all may be one, . . . that theworld may know that you sent me.” Realizing thisdream has taken many crooked paths, includingschisms, heresies, rivalries, and divisions that persistuntil our day. If Jesus is trying to get us all to be one, heis taking a roundabout way to accomplish that goal.

The Holy Spirit is the master of using strange waysto achieve surprising aims. “I have given them theglory you gave me, so that they may be one,” saysJesus. That glory is the Holy Spirit.

The modern ecumenical movement began not in theCatholic Church but in the Protestant churches at thebeginning of the 20th century—amid Catholic suspi-cions. The Holy Spirit gave St. John XXIII to theChurch; he opened an ecumenical council in 1962 andset in motion Vatican II’s decree on ecumenism.

The Holy Spirit has not yet gotten all Christianchurches together, but he has gotten most of us to stopfighting with each other. What other surprises theSpirit has in store we do not yet know. One of themmay have already come in the person of Pope Francis,a “crooked line” if ever there was one.

For more information about St. Boniface, the apostle ofGermany, visit saintoftheday.org.




June 6, 2014

Friday [Norbert]

Theme: D-day—the original one and ours.

Exegesis of the First Reading, Acts 25:13b-21 (301)Rev. Timothy P. Schehr

The family of Herod was indebted to Rome for theposition it held in the land of Judah. Naturally, KingAgrippa and his sister Bernice come to Caesarea tocongratulate Portius Festus on his appointment asprocurator of Judea. By this time (probably 61 AD),Paul has been in custody in Caesarea for over twoyears, awaiting some decision on charges he violatedthe law of Moses and defiled the Jerusalem temple.

The new procurator brings Paul’s case before theking. Festus is concerned about two things especially.First, he is unfamiliar with internal Jewish affairs.Secondly, because Paul, a Roman citizen, has appealedto Rome, Festus must write up a summary of thecharges for the imperial courts (Acts 25:26). He is hop-ing King Agrippa can offer some insight into the mat-ter so his report can provide the authorities in Rome asummary of the charges against Paul. As a newlyappointed procurator, Festus would not want toappear inadequate before the emperor’s representa-tives.

The review given by Festus again reveals Paul’sinnocence. Even Agrippa will later affirm that Paulcould have been freed had he not appealed to Caesar(Acts 26:32). Like the Lord Jesus Christ, Paul, thoughinnocent, appears before representatives of both Romeand the Herod family. Festus hears Paul’s testimony tothe risen Lord. But Festus views it simply as a disputeover a person named Jesus, “who had died but whoPaul claimed was alive.”


When Peter last spoke in this Gospel, he denied anyassociation with Jesus. Now in the final chapter, Jesusgives Peter the opportunity to undo his threefolddenial. Jesus fulfills his role as the good shepherd whogoes after lost sheep. He has already done so withThomas the apostle in the previous chapter. Now hebrings Peter back into the fold.

Peter decides to return to fishing. But the other dis-ciples will not let him go alone. It seems they now loveone another as the Lord loves them. When the Lordappears to him, Peter is eager to show he is at last

ready to follow. He leaps out of the boat and drags thenet of fish to shore. Jesus asks Peter if his love isstronger than that of the others. Without hesitation,Peter declares that the Lord knows how much he loveshim. Such love makes Peter worthy to care for theLord’s flock. He has entered the sheepfold throughJesus, who is the gate for the sheep (Jn 10:7).

When Jesus asks a third time about his love, Peter isdistressed. He must know now that Jesus was fullyaware of his threefold denial. But Jesus must give Peterthe chance completely to undo his denials. Otherwise,he might always be burdened by fear of unworthiness.Then the risen Lord reveals to Peter how fully he willfollow him. Peter will glorify God by laying down hislife for the Lord.


Today is the 70th anniversary of D-day, the start of thefinal push to expel Adolf Hitler’s troops from France.Today’s reading have a D-day flavor.

St. Paul, who has been languishing in prison inCaesarea for over two years, gets a free pass to Rome.St. Peter gets the opportunity to reverse his threefolddenial of Jesus by a threefold declaration of love. Hereceives the task of shepherding the flock of the Lord.

These important turning points involve God’s actionand human responses. God uses the new Roman ad-ministrator in Caesarea. Paul says the right things atthe right time. Jesus reveals himself to the disciples atthe Sea of Galilee. Peter rightly answers Jesus—assertively—and gets the Lord’s flock.

How might history have been different, if these twoopportunities had not occurred? Paul might have diedin prison. Peter might have ended his days fishing.God had something better in the plan for salvation.

We do not always recognize our own D-days. Some-times we see them only in retrospect. We do believethat God has a plan for each of us. God provides thegrace. We have to accept it. Today we thank the Lordfor what the original D-day meant for human civiliza-tion, and for the inspired choices many believers havemade in the Church’s history. We can also reflect on ourown D-days, past and future, and pray that we alwaysrespond to them in a way that helps us “win the war.”For more information about St. Norbert of Xanten, visitsaintoftheday.org.




June 7, 2014

Saturday of the 7th Week of Easter

Theme: Proclaiming Jesus’ message.

Exegesis of the First Reading, Acts 28:16-20, 30-31(302)


The reading begins with the almost casual statementthat Paul has arrived in Rome. Omitted are all thehardships Paul experienced along the way, includingmonths at sea and even shipwreck (Acts 27:1-28:13).

The charges leveled against Paul years before haveyet to be considered in the imperial courts. Meanwhile,Paul is under house arrest. This allows him the free-dom to accept visitors. So three days after his arrival,Paul invites Rome’s Jewish leaders to meet him. Hewants them to know he remains loyal to “our people”and to “our ancestral customs.” This had always beenPaul’s message in the synagogues during his mission-ary journeys. The message of the gospel brings to ful-fillment the law of Moses and the prophets.

To reinforce his bond with the Jewish people andtheir traditions, Paul makes it clear that the Romanshave found no basis for the charges against him andwant to set him free. Only determined resistance by hisenemies made it necessary for him to appeal to Rome.He did this rather than present himself as an adversaryto his people. As he states so dramatically, he wearschains “on account of the hope of Israel.” The leadersagree to meet with Paul again to discuss the relation-ship between the gospel and the Jewish tradition. Someof them will not welcome the news that God’s plan alsoincludes the gentiles. But Paul is not discouraged. Heboldly proclaims the good news to everyone whocomes to visit him.


Peter is fully reconciled with the risen Lord. He haseven learned that he will give glory to God by dyingfor the faith. He is more than ready to accept the Lord’sinvitation to follow. The other disciples also follow.

Peter turns and sees the beloved disciple in theircompany. At this point, Jn reminds his readers that thisbeloved disciple was the one who rested close to Jesusat the Last Supper and asked who was going to betrayhim. With these details, Jn seems to invite readers toponder the alternatives before them. They can chooseto remain close to the Lord. Or they can choose to be

unfaithful, elevating the things of earth above thethings of heaven.

Peter asks about the beloved disciple. It seems Peterwants to know how this other one will glorify God.Peter is likely motivated by the deep respect he has forthis disciple who ran with him to the tomb of the Lordon Easter morning. But the Lord will not satisfy Peter’scuriosity and suggests the beloved disciple may re-main for some time.

Jn dismisses the notion that the Lord’s meant thatthe beloved disciple would not die. But we do learnthat it is the truthful testimony of this disciple that isthe basis for the Fourth Gospel. If anyone attempted towrite all the things Jesus did, it would require so manybooks the world could not contain them—just as thestone jars at Cana were filled to the brim.


We expect resolution in novels or films. The Gospel ofJohn and Acts of the Apostles offer no neat endings.Acts leaves us with Paul under house arrest, proclaim-ing the gospel to Jews and Gentiles alike. John’s Gospeltells us that there are many more stories to tell.

Christian Tradition then continues the narrative. Inthe earliest years, we have bits and pieces. More recenttimes are more thoroughly documented. The Churchnever ceases to do what St. Paul was doing at the endof Acts. “He proclaimed the kingdom of God andtaught about the Lord Jesus Christ.”

Pope Francis has reminded us of our call to follow inSt. Paul’s footsteps. We must proclaim the essentialmessage of Jesus, hastening the kingdom’s arrival. Wedo this through missionary work, evangelizing wherethe message of Jesus has not been heard, re-evangeliz-ing where that message has been ignored. We work tobring peace and justice to the world.

Pope Francis challenges us to proclaim the entiremessage. Many minds have labored to develop the richteaching of the Church. There have been and still aremany controversies. The Holy Father reminds us thatthese all have their place, but that our priority must bethe central gospel proclamation.

In celebrating tomorrow the Holy Spirit’s coming,we hope that the Holy Spirit will guide us to realize theexciting vision Pope Francis has outlined for us. Ineverything that we do, may Jesus Christ be praised.




June 9, 2014

Monday [Ephrem the Deacon]

Theme: The Beatitudes and virtue.

Exegesis of the First Reading, 1 Kgs 17:1-6 (359)Carol Dempsey, OP

This week’s readings from 1 Kgs focus on Elijah andhis encounters/adventures with God. Although eachpassage is a discrete narrative, together they form asimple block of material that functions as the introduc-tion to the narratives concerning Elijah and his opposi-tion to King Ahab’s rule over Israel (1 Kgs 17-22).

In today’s reading, Elijah goes to the Wadi Cherith,east of the Jordan, and escapes famine. The story openswith Elijah issuing a statement that he had divinelyreceived. He makes known to Ahab that the land willsuffer a drought, thereby drying up all the food sourcesand causing all communities of life to sink into a per-ilous famine. Only through God’s word will rain pourdown. This statement signifies a polemic against Baalthe Canaanite/Phoenician God of rain, storm, and fer-tility, plus the house of Omri, which was allied with thePhoenicians by Ahab’s marriage to Jezebel. Israel’sGod is here targeting Baal.

After his exchange with Ahab, Elijah has a directencounter with God, whose directive saves Elijah fromexperiencing the famine. Without hesitation, Elijah fol-lows God’s command, going to the Wadi Cherith thatprovides him with drink as ravens deliver bread andmeat. God’s care for Elijah attests to the fact that just asthe prophet remains faithful to God and the tasks to bedone, so also God remains faithful to the prophet.

Exegesis of the Gospel, Mt 5:1-12 (359)Carol Dempsey, OP

Part of the Sermon on the Mount Discourse (5:1—7:29),the Beatitudes are given on a mountain, recalling thatmountains are special places of divine revelation.

The Beatitudes contain nine blessings (vv 3-11) andone exhortation (v 12). A reward accompanies eachblessing. The reports are eschatological promiseswhose fulfillment begins in the present age but comesto complete fulfillment only in the future. For thosepeople experiencing any type of political, social, or reli-gious oppression in Mt’s day, the Beatitudes become aword of encouragement and a source of comfort.

The poor in spirit live a life of fidelity and humility.The sorrowful struggle with their wretched life cir-cumstances. The lowly not only live a life of humility

and simplicity, but they know well disenfranchise-ment. The ones hungering and thirsting for holinessrefer to those seeking righteousness or God’s justice.Mercy, a divine attribute, is what God desires thathuman beings show one another (Hos 6:6; Mt 9:13;12:7; 23:23). The single-hearted are God-centered peo-ple who actively seek God and God’s ways. The peace-makers work for reconciliation. Those who work forjustice and righteousness, who walk in God’s ways,will surely experience persecution as the prophets ofold did. The Beatitudes challenge Jesus’ followers to arighteousness greater and deeper than that taught bythe scribes and Pharisees.

Homily SuggestionTim Cronin

A deacon’s car wouldn’t start one Sunday morning,and he was scheduled to preach at the 9:00 Mass.When the local mechanic arrived, the deacon pleaded,“Please don’t charge me too much. I’m only a poor andlowly deacon scheduled to preach this morning.” “Yes,I’ve heard you preach, ” responded the truck driver.

Not a problem with the Sermon on the Mount—.though St. Thomas More says in A Man for all Seasonsthat England’s nobles would have slept through it.

Father Eugene Maly wrote that the old-fashionedvirtue of humility is not only the basis of the Beati-tudes, “it is as well the mold and model of all the othervirtues, for every virtue is a form of humility.”

Slightly disagreeing, St. John Chrysostom (4th cen-tury) considered the most important virtue to be love.Why not say the greatest virtues are humility and love?Isn’t there room for both? And what would the worldlook like if we all adopted both of them as the basis ofour lives?

Many might find this strange. What is stranger is theway that Robert Funk and other scholars begin theBeatitudes. They believe that Jesus intended muchmore than blessing (can there be much more?) butrather “congratulations.” An example would be “Con-gratulations to those who hunger and thirst for justice!They will have a feast.” Congratulations? Yes, indeed.And what greater feast than the one celebrated on thealtar we will soon approach?

For more information about St. Ephrem, a deacon in Syria,visit saintoftheday.org.




June 10, 2014

Tuesday of the 10th Week in Ordinary Time

Theme: Saints let the light shine through.


The brook where Elijah was hiding now runs drybecause of the lack of rain, but Elijah is remembered byGod, who issues him another command: He must go toZarephath of Sidon; there he will meet a widow whowill provide him with food and water. Once again,Elijah follows God’s directives without hesitation, andhe is well cared for by a widow, who takes a leap offaith to share the little she has with this new strangerwhom she has just met. The exchange between Elijahand the widow is heartwarming.Elijah’s demand that the widow bring him food and

water seems harsh in this time of drought, but such ademand highlights not only the severity of the lack offood and water but also the Baal’s incapacity to pro-vide either. The prophet’s demand also emphasizes themiraculous nature of the story and attests to God’spower that eventually provides for Elijah, the widow,and her son. The promise that neither the meal nor theoil would run out, coupled with the promise that Godwould no longer withhold rain, emphasizes the factthat God controls the rain and creation’s ability to pro-vide food.For Israel, God is Lord of creation. Because of the

widow’s great trust in Elijah and his word, Elijah iscared for, and the widow is richly blessed.


Jesus now addresses the disciples specifically. They areto be the salt of the earth and the light of the world. Byusing these two images, Mt depicts Jesus as definingthe role of discipleship. In Jesus’ day, salt was used notonly to flavor food but also to preserve it. Salt also hada medicinal function; it cleansed wounds and aided inpreventing the spread of infection.

By comparing his disciples to salt, Jesus informsthem that part of their mission and ministry is toimprove the quality of life and preserve it from deprav-ity and destruction. Furthermore, like the medicinalpurposes of salt, the disciples’ task will, at times, causepain—especially when the disciples must work toexpose people’s injustices so that healing, wholeness,and holiness can be restored to the community.

As lights of the world, the disciples are to embodythe presence of God (1 Jn 1:5) and the person of Jesus(Jn 9:5). They were also called to walk in the footstepsof the prophets and live their lives accordingly (Is 42:6;49:6). The disciples’ mission is a global one to all peo-ples.The lamp to which Mt and Jesus refer would have

been a shallow bowl of oil with a wick placed on afixed lampstand. This lamp is not to be hidden. It issupposed to give light to everyone in a house.Likewise, the work of the disciples is not to benefit sim-ply for their personal holiness. It includes the witnessof public exposure; their ministry is to extend to every-one so that all people might come to know and praiseGod.


Father George Berwanger once told the story of a cou-ple who visited many of incredible European cathe-drals with their young son. Later a CCD teacher asked,“What is a saint?” Recalling the saints he had seen inthose many stained glass windows, that boy promptlyand confidently replied, “A saint is one who lets thelight shine through.”This week we will celebrate the lives of very impor-

tant Christian saints “who let the light shine through”:St. Ephrem, a deacon and doctor of the Church wasyesterday, St. Barnabas is tomorrow, and that of theever-popular St. Anthony of Padua comes on Friday.By our Baptism we are all called to be saints. We are

all called to let the light shine through. Easier said thandone, you ask? Not with the grace of God. Have youever imagined yourself as a saint? Better yet, has any-one else imagined you to be a saint? Letting the lightshine through might sound difficult, but it is, like allthings, still possible with God’s grace.Who are these saints who let God’s light shine

through? Perhaps we can see ourselves in writerPhyllis McGinley’s description: “They lost their tem-pers, got hungry, were egotistical or testy or impatientin their turns, made mistakes and regretted them. Stillthey went on doggedly towards heaven. And they wonsanctity by willing to be saints, not because theyencountered no temptation to be less.” Allow the Christ light to shine through you in all

your words and actions today.




June 11, 2014

Wednesday—Barnabas the Apostle

Theme: ‘Barnaby bright.’

Exegesis of the First Reading, Acts 11:21b-26, 13:1-3(580)

Carol Dempsey, OP

Antioch, the second great missionary Church, is thefocus of Acts 11. The first missionaries there focusedonly on the Jews, but the Christians who had comefrom Cyprus and Cyrene had already won over manyof the Greeks (gentiles) in the region. In Antioch, thename Christian is first used.

Barnabas, a highly respected apostle, is sent toAntioch by the Church in Jerusalem. There he delightsto see the fruits of God’s favor: many new converts. Heoffers the new Christians words of encouragement thatlead to even more converts. Seeing this large number ofconverts and aware of their needs, he goes to Tarsus tofind Saul (Paul). He brings Paul back to Antioch;together, the two apostles meet regularly with the newChristians to instruct them about their new way of life.

The Church at Antioch was also gifted with otherfine prophets and teachers besides Barnabas and Saul,namely Symeon, Lucius, and Manaen. The identities ofSymeon and Lucius remain obscure; Manaen is the fos-ter brother of Herod the tetrarch (Herod Antipas).Among these gifted men, however, Barnabas and Saulare set apart by God for missionary work. The otherthree men impose hands on Barnabas and Saul andsend them on their way. The laying on of handsimparts no new spiritual gifts, but it does symbolizethe solidarity that the Church of Antioch shares withBarnabas and Saul. Thus, the missionary work of theearly Church moves forward.


Jesus now sets the record straight about himself; indoing so, he provides another instruction for disciples.With candor, Jesus informs them that he has come notto abolish the law and the prophets but rather to fulfillthem. Here, law refers to Torah as a way of life sum-med up in Dt 6: 1-8; 10:12-22 and Lv 19:18; these pas-sages call for loving God alone with one’s whole heart,might, and soul, walking in God’s ways, and lovingone’s neighbor as one’s self. For Jesus, the love of Godand the love of neighbor are the two great command-ments that sum up Torah; upon them hang all the law

and the prophets (Mt 22:34-40).These instructions point forward to the remaining

teachings of the Sermon on the Mount. These includelessons concerning murder and anger (5:21-26), adul-tery and lust (5:27-30), divorce (5:31-32), retaliation(5:38-42), love of enemies (5:43-48), almsgiving (6:1-4),prayer (6:5-15), fasting (6:16-18), avoiding judgment(7:1-6), how to approach God in prayer (7:7-11), how totreat one’s neighbors (7:12), decisions for or againstGod (7:13-27), and the difference between Jesus’ au-thority and that of the scribes (7:28-29). Each of theseteachings fleshes out the law as proclaimed and taughtby the prophets, all of whom were deeply concernedabout right relationship. For Jesus, love was theessence of the law and the prophets. This law was to bekept, taught, and followed.


According to Sean Kelly and Rosemary Rogers in theirBirthday Book of Saints, the feast of St. Barnabas wasonce celebrated on the longest day of the year, the sum-mer equinox. Lots of field work could be done, makingthis day “Barnaby bright.” The rake was one of hissymbols, appropriate for the farmers’ patron saint.

Barnabas was very well respected and surely knewhow to make converts—without smartphones, dvd, oreven television. Barnabas had the Holy Spirit.

The Church of Jerusalem sent him to Antioch’sthriving missionary Church. After he recruits Saulfrom nearby Tarsus, they begins preaching in earnestthere and soon in modern-day Turkey.

The hot issue of the time is whether gentileChristians must follow the laws of Moses, especiallycircumcision. Barnabas sides with Paul against Peter.

Eventually, Paul and Barnabas separate over whe-ther Mark should join them on the second missionaryjourney. It’s good to know that Peter and Paul didn’thit off well and that Paul and Barnabas part ways—hardly the best of friends. Some things never change.Still the Holy Spirit remains with the Church, then andnow. God can write straight with crooked lines, eventhe lives of imperfect Christians throughout the cen-turies. Still, the gospel flourishes.

For more information about St. Barnabas the Apostle, visitsaintoftheday.org.




June 12, 2014

Thursday of the 10th Week in Ordinary Time

Theme: It’s not easy to be a disciple.


The drought that was plaguing the land and its inhab-itants comes to an end. Today’s story opens with Elijahgiving Ahab a directive. He is to go up, presumably ontop of a mountain, and there he is to eat and drink.Elijah tells Ahab that the sound of heavy rain is immi-nent.

Elijah then goes up to the top of Carmel and praysfor rain. As he prays, he bids his servants to look outtoward the sea to see if rain is on the horizon. Onlyafter the servant looks seven times does he see a smallrain cloud rising from the city. Elijah’s words to Ahaband Elijah’s prayer highlight his prophetic activity. Heforesees events to come, announces them, and makesintercession to God on behalf of everyone sufferingfrom the drought.

Elijah then orders Ahab to leave the mountain beforethe anticipated rains. He follows Elijah’s commands—just as a heavy downpour waters the land. Elijah’sprayer has been granted.

Ahab takes off in his chariot and heads for Jezreel,but surprisingly, imbued with divine power andstrength, Elijah runs ahead of Ahab to the outskirts ofJezreel, where Ahab has a royal residence. The city isalso the site of Naboth’s vineyard. Ahab’s flight toJezreel highlights the site where Jehu will overthrowthe house of Omri (2 Kgs 9). Elijah’s fast-paced actionattests to his ecstatic experience as part of his prophet-ic vocation.

Exegesis of the Gospel, Mt 5:20-26 (362)

Carol Dempsey, OP

Jesus’ next lesson to his disciples is firm, and his warn-ing to them is stern. Their holiness must surpass that ofthe scribes and Pharisees if they wish to enter the reignof God. Their lives must be lived in right relationshipwith others and marked by reconciliation, a virtue thatsurpasses forgiveness.

The first part of Jesus’ instruction concerns the pro-hibition against murder. Jesus’ followers must not besatisfied with simply avoiding this crime. They mustalso curb the anger and insults that lead to murder.

Anger here refers to self-centered rage—not therighteous anger that is appropriate when situations of

injustice call for nonviolent responses. The three courtsor places of judgment, specifically, the local court, theSanhedrin, and the fiery Gehenna are usually connect-ed with trying a case of murder, but in this passagethey are associated with anger. Both Mt and Jesusstress the point that unrighteous anger should be takenas seriously as murder is.

The second part of the lesson deals with right rela-tionship and worship. Before leaving a gift on the altar,a person needs to be in good standing with the rest ofhumankind. Any disputes one may have with anotherneed to be settled quickly to avoid ending up in court,where the final outcome might be unfavorable. Ethicalactions take precedence over participating in worshipat the temple (Is 58).


Anyone who thinks that it is easy to be a disciple ofJesus should listen carefully to today’s Gospel. Ours isnot only a faith where murder is forbidden, but theanger that could lead to murder is itself forbidden. Ourexegesis calls this unrighteous anger.

It is vital for us to do what Pope Francis does (al-though he does it all the time, when he’s not doingsomething else), and that is to pray. Never discount thepower of prayer. God answers all prayer—although inGod’s time and not in ours. Sometimes the answer isnot the one we wished for, but God knows best. Godwill answer prayer.

The kingdom of God has a place for righteous anger,but it must be nonviolent in the tradition of MartinLuther King Jr. and Mahatma Gandhi. There is noroom for self-centered rage in God’s kingdom.

Today’s Gospel also emphasizes that we must be inright relationship with others before we approach thealtar to celebrate at the altar.

How appropriate that today is the traditional feastof Blessed Guy of Cortona, who took St. Francis ofAssisi into his home and offered him hospitality.Francis praised that graciousness.

Such is the attitude of those who wish to build upthe kingdom of God here on earth. Unrighteous angerand discontent with our brothers and sisters have noplace in God’s kingdom. People of justice and peacelike Blessed Guy are, however, very welcome.




June 13, 2014

Friday—Anthony of Padua

Theme: Anthony preaches to us still.

Exegesis of the First Reading, 1 Kgs 19:9a, 11-16(363)

Carol Dempsey, OP

Elijah’s experience of God is extraordinary and full ofsurprises, and his encounter with God is a propheticone. Here theophanic events (a wind, an earthquake,or fire) occur before Elijah hears a tiny whisperingsound that gives way to God’s voice, which theprophet hears as he stands at the cave’s entrance.

The fact that God is not in the mighty wind, theearthquake, or the fire highlights the fact that the man-ifestation of God cannot be contained in or describedby even the greatest of forces in the natural world.God’s simple question to Elijah evokes a heartfelt con-fession from the prophet, who declares his earnestefforts on behalf of the Israelites, but Elijah makes clearto God that the Israelites have been a recalcitrant peo-ple.

They have abandoned the covenant, torn downsacred altars, and put prophets to death. Elijah’s con-fession bears witness to the trials and tribulations asso-ciated with the prophetic vocation. The prophet’s call isto be faithful, not necessarily successful.

Following his confession, Elijah receives severaldivine commands. These instructions serve as an intro-duction to the Elisha traditions and cycle of stories (2Kgs 1—8:29) and focus on the overthrow of the housesof Omri of Israel (2 Kgs 9—10) and Ben Hadad ofAram, the kings who should have succeeded Hazaeland Jehu, respectively. Another aspect of the propheticvocation is to anoint kings, a task that Elijah eventual-ly fulfills.


Carol Dempsey, OP

The next two teachings on the Mount concern adulteryand divorce. Jesus informs the disciples that they mustnot only uphold the sixth commandment (Ex 20:14) butalso go one step beyond it. They are to avoid lookinglustfully at another, which is the equivalent of commit-ting adultery in one’s heart. A person’s actions andintentions must be chase and without guile.

To emphasize this point, Mt depicts Jesus as givinga series of dramatic commands that involve gougingout one’s eye or cutting off one’s hand if either of those

body parts causes one to sin. The point stressed is thatthe salvation of the whole person is of more value thanthe preservation of any one part they may lead some-one into transgression. The imagery, of course, ismetaphorical and not intended to be taken literally.

The second teaching focuses on divorce. The Mat-thean version seems to repeal or even reject the per-mission and procedure found in Dt 24:1, a law thatfavors males over females in a marital relationship.

The Gospel writers present divorce as somethingunfavorable in Jesus’ eyes (Lk 16:18; 1 Cor 7:10-11; Mk10:2-12; Mt 19:3-12). In the Matthean versions of Jesus’teachings on divorce, however, an exception is made.Divorce is permitted when a marriage is consideredunlawful (5:32; 19:9)—as in the case of sexual miscon-duct or incestuous unions.


The Blessed Virgin Mary, Joseph, Thérèse of Lisieux,Francis of Assisi, and Anthony of Padua are among themost popular saints with statues in many CatholicChurches. Today is Anthony of Padua’s feast.

Our first reading describes the prophet Elijah, whorepresents all prophets at Jesus’ Transfiguration. In away, Anthony represents all the great saints; almostevery Catholic has heard of him.

Baptized Ferdinand, he became an Augustinian inLisbon, longing to be martyred by North Africa’sMoors. God, it seemed, had other plans. Fernando(now known as Anthony) became ill, tried to get backto Portugal, but he wound up in Sicily.

In Assisi, he met St. Francis, who preached againstItaly’s heretics as Elijah had earlier confronted Is-raelites who had abandoned their God and acceptedJezebel’s gods. Anthony was a tremendous preacher.Even so, he reminds us of the words of Blessed Teresaof Calcutta that God calls us to be faithful and not suc-cessful. But Anthony was successful—even with thefish in the city of Rimini.

Anthony is commonly portrayed holding with thechild Jesus. Some depictions also feature Anthony witha loaf of bread. This “St. Anthony’s bread” is sharedwith the poor. He preaches to us still.

For more information about St. Anthony of Padua, visitsaintoftheday.org.




June 14, 2014

Saturday of the 10th Week in Ordinary Time

Theme: Christians put on Christ.

Exegesis of the First Reading, 1 Kgs 19:19-21 (364)

Carol Dempsey, OP

Having received his divine instructions, Elijah nowsets out to accomplish them. His first order of businessis to designate Elisha as his successor. Elisha, whosename means “man of God,” first becomes a disciple ofElijah and only later his successor. The setting forElijah’s encounter with Elisha is Elisha’s agrarianhomeland, where he is plowing a field assisted by 12pair of oxen, this number indicating wealth. The 12teams recall the 12 tribes of Israel, the 12 stones thatElijah erected at Carmel (1 Kgs 18:31) and the 12 oxenthat Saul cut up to summon the 12 tribes of Israel torescue the beleaguered city of Jabesh Gilead (1 Sm 11).

Upon seeing Elisha, Elijah throws his cloak overhim. Although prophets had no distinctive dress, gar-ments usually symbolized an official role, whetherthey were royal robes worn by a king (2 Sm 13:18) orpriestly robes worn by a priest (Exodus 28). Elijah’scloak supposedly had special powers that were trans-ferred to Elisha upon Elijah’s death (2 Kgs 2:8, 13-14).

Elijah’s question posed to Elisha after Elisha wishesto say goodbye to his family is rhetorical. Only laterwill the full importance of the cloak being placed overElisha be fully understood. Elisha’s sacrifice of theoxen represents a spontaneous thanksgiving sacrificethat signifies his entry into holy service. Just as Moseshad Joshua as his assistant and successor (Ex 33:11; Dt34:9; Josh 1:1-2), so now Elijah has an assistant and suc-cessor.


Carol Dempsey, OP

Having instructed his disciples on blessings andrewards, the tasks of discipleship, and lessons concern-ing murder, anger, adultery, and divorce, Jesus nowoffers a word about oaths. This Matthean instructiongoes beyond the OT prohibition against swearing false-ly (Lv 19:12; Nm 30:2; Dt 23:21) and advocates notswearing oaths altogether. Oaths usually invoked Godas the guarantor of a person’s word. Hence, if an oathis broken, the matter is quite serious because it meansthe misuse of God’s name, which also implies a profa-nation (Lv 19:12).

In Jesus’ day, oaths and vows were proliferating in

Judaism, and some of the Jews had developed the habitof finding innocuous substitutes for God’s name uponwhich to make an oath. They would swear by heavenand earth, Jerusalem, and even one’s own head amongother elements (23:16-22).

Instead of falling into the trappings of swearingoaths, the disciples are encouraged to be honest andstraightforward. Here Mt features Jesus as opposingthe hypocrisy, sophistry, and trivialization of life infavor of simplicity and authentic speech. Such a pos-ture in life coincides with the call to be single-heartedheard earlier in the Beatitudes. For Jesus, truthfulnessin word is more binding than any oath.


Elijah threw his cloak over Elisha, designating him ashis successor as Israel’s prophet. Priests and royaltyhad special dress, but not prophets. Keep in mind,however, that this is Elijah’s cloak. Once Elijah dies,Elisha inherits the cloak’s potency.

All Christians have a special cloak placed on them atBaptism, the white garment showing they have put onChrist. There is power in that baptismal garment. Howdo we put on Christ?

Newly baptized adults are told, “You have become anew creation, and have clothed yourself in Christ. Seein this white garment the outward sign of yourChristian dignity. With your family and friends to helpyou by word and example, bring that dignityunstained into the everlasting life of heaven. Amen.”

There is much grace to be found in the baptismalrite, as the symbol of the white garment attests. Foradults, perhaps the greatest and most obvious sign ofwearing the white garment (putting on Christ) is thewillingness and grace to forgive.

One example of a person who “put on Christ” is thetitle character in the film Philomena (played by DameJudi Dench). Her out-of-wedlock son, Anthony, hasbeen given away in adoption by Sister Hildegard atSean Ross Abbey in Ireland. This causes Philomenatremendous pain throughout her life. As an adult, sheconfronts Sister Hildegard with the words “I forgiveyou.” It is an amazing act of love. Philomena had trulyput on Christ. To forgive the greatest pain anyone canknow—the loss of a mother’s love and the loss of ason’s love. How incredible!




June 16, 2014

Monday of the 11th Week in Ordinary Time

Theme: How do I react to opposition?

Exegesis of the First Reading, 1 Kgs 21:1-16 (365)

Michael Guinan, OFM

In last week’s first readings, the prophet Elijah ap-peared. In the OT, a prophet is primarily one who callsthe kings and people back to covenant fidelity. Elijahrevisits Mount Horeb (Sinai), the place of the originalcovenant (ch 19). The primary obligation of this amaz-ing covenant is to worship Yahweh alone. Elijah (ch 18)challenged the people to stop straddling the fence.Worship either Yahweh or Canaanite Baal!

The second area of covenant obligation pertains tosocial behavior. In the exodus, Yahweh had freed Israelfrom oppression; they must not oppress others in turn.The readings for today and tomorrow address thisquestion head-on.

In the first part, King Ahab covets the vineyard ofNaboth and makes what seems to be a fair offer: a bet-ter vineyard or its value in money. Naboth refuses; theland belongs to Yahweh and is his only as an ancestralinheritance granted by Yahweh. Ahab recognizes thelegitimacy of Naboth’s position, but he is not happyabout it one bit. He reacts like a punished schoolboy.

Ahab then interacts with his wife. Jezebel, a foreignprincess, conspires with corrupt elders and nobles in ajudicial murder. The rich and powerful have ways toget what they want.


Michael Guinan, OFM

All of the Gospel readings for last week were takenfrom the Sermon on the Mount in Mt’s Gospel (chs 5—7). The same is true of all the Gospel readings for thisweek. The Sermon on the Mount is the first of Jesus’five major discourses in this Gospel, and it sets out asort of a foundation document: what a true and faith-ful disciple of Jesus should look like.

Jesus had affirmed that he has come not to abolishbut to fulfill the Law (5:17), and now he proceeds togive six cases of halakah, interpretation of legal materi-al for practical life. All of these begin, “You have heardit said” and are followed by, “but I say to you.” In eachinstance, Jesus shows a former interpretation to beinadequate, and he goes on to push for a deeper under-standing.

Today’s Gospel is the fifth of these antitheses and

focuses on the lex talionis, the law of retaliation (Lv24:20), which seems originally to have placed limits onviolent retaliation.

How is a Christian to resist evil? Jesus gives four lit-tle scenes—almost cartoons—as illustrations. Violence,even limited, begets more violence. Jesus shows hownonretaliation is the way, not to limit violent gettingeven, but to destroy its core. In this way, a new cycle offorgiveness and generosity can be initiated. This re-flects truly living in the image of Jesus.

Homily SuggestionBarbara Beckwith

At age 20, Ahab became king of the southern kingdom(874-853 BCE). This son of Omri “did more to provokethe anger of the Lord . . . than all the kings of Israelbefore him” (1 Kgs 17:33). It all started with Ahab’smarriage to the Sidonian princess Jezebel, a worshiperof Baal.

Today’s reading describes a very spoiled and deter-mined man. Ahab desperately wants Naboth’s vine-yard, even offering to pay for it. But Naboth has inher-ited the field from his father and, according to Jewishlaw, cannot sell it for profit.

Naboth’s vineyard is very close to Ahab’s palace,convenient for the king’s vegetable garden. It will alsobe perfect for the worship of the pagan god Baal.

Ahab is not used to anyone telling him, “No.” Thisis the second time in 1 Kgs he is described as “resent-ful and sullen.” When his offer is refused, Ahab sinksinto depression. So Jezebel comes up with an elaborateplan to gain the vineyard for him.

How do I react when someone opposes me? Forexample, at a board meeting when someone offers acounterproposal to mine? When my teenage daughterdefies me? Can I ever get beyond my own opinion? Myown agenda?




June 17, 2014

Tuesday of the 11th Week in Ordinary Time

Theme: Jezebel, thrown to the dogs.

Exegesis of the First Reading, 1 Kgs 21:17-29 (366)Michael Guinan, OFM

Today’s reading is the continuation and conclusion ofyesterday’s. Ahab covets Naboth’s vineyard, and theking’s wife, Jezebel, uses a judicial murder, to get it forhim. Naboth’s reaction has made Ahab unhappy;Jezebel’s help has made him happy. He is now on hisway to take possession of the vineyard. Elijah comes tomeet him, and Ahab winds up unhappier than ever.

In fact, Ahab is not simply meeting Elijah; rather, heis meeting God! Elijah is sent by God and gives Ahabthree divine oracles. In addition, there will be onemore—almost an aside, for Jezebel.

The two parts of v 19 constitute a typical propheticjudgment speech. The first part gives the grounds forAhab’s punishment: He has murdered! Jezebel haddevised and carried out the murder, but because it wasdone with Ahab’s approval (his signet ring), he is heldresponsible.

And then we hear his punishment: Ahab will die ashameful death, one on which Elijah expands in deliv-ering the oracle. Because Ahab is overcome with gen-uine remorse, however. His actions are typical of griefand lamentation; God relents. The punishment is de-ferred.


Michael Guinan, OFM

In some ways, the sixth and last antithesis is the mostbasic; all of the other ones can be seen as ways to liveout this ethic of love. The command to love your neigh-bor comes from Lv 19:18. There is no command inScripture anywhere to hate your enemy; this seemsrather to reflect some kind of a popular understandingof the time.

For us, “to love” calls to mind primarily our innerfeelings. This is not the case in the Bible. As a com-mandment, the verb “to love” refers to deeds thatexpress fidelity to the covenant.

Within the context of Lv, the Israelites were expect-ed to show covenant fidelity to other Israelites; howone treated outsiders was quite a different matter. Jesuschallenges this understanding. There should be thesame behavior for all: those inside and those outside.Why is this? Because of the nature of God! God has cre-

ated everyone and shows graciousness to all. We are challenged to live as images of this God; the

Greek word teleios (be perfect) points to the goal to-ward which we should be moving. One scholar hassuggested a better translation, “There must be no lim-its to your goodness, as your heavenly Father’s good-ness knows no bounds” (B.T. Reid). Our model fordoing this is found, of course, in Jesus himself.


Today’s first reading picks up the story of Ahab afterhis wife Jezebel has connived to secure for him thevineyard he so wanted.

She must have been a clever woman to come upwith such a devious plan. Jezebel has tricked theJezreel’s elders into stoning Naboth, the legitimateowner of the field. It is a secondhand murder, butthere’s no doubt Jezebel is responsible. Why does sheinvolve herself in this?

First, she wants to please her husband, who is sodepressed that he is not eating because he has not got-ten the field. The second reason is that she is an out-sider, a Sidonian, probably under pressure to shore upher position in Ahab’s royal household.

What does it gain her? In today’s reading, Elijah pre-dicts that the dogs of the city will end up eating herbody. Pretty harsh! Ahab’s punishment is deferred ageneration, due to his repentance.

The pagan Jezebel probably knew that the ancientMesopotamian Code of Hammurabi forbade mostmurders. Yet she conspires in Naboth’s.

Love is no excuse to commit or cover up a crime.How far would you go to please your spouse or some-one else?




June 18, 2014

Wednesday of the 11th Week in Ordinary Time

Theme: A good-bye to remember.

Exegesis of the First Reading, 2 Kgs 2:1, 6-14 (367)

Michael Guinan, OFM

Elijah’s days are numbered. He made his entrance intothe story (1 Kgs 17) in a very casual way; his exit willbe much more spectacular. In addition to describingElijah’s miraculous ascent to heaven, today’s readingalso describes the transfer of prophetic power to Elisha,his successor.In a number of ways, the stories about Elijah echo

traditions about Moses. In fact, Elijah appears almostas the “prophet like me” that Moses had spoken of (Dt18:15-16; note also the designation Horeb as in 1 Kgs19). Here, a final similarity appears: Just as Moses hadhis successor in Joshua, who stopped the Jordan tocross over to Gilgal (Jos 3), so Elijah has Elisha do thesame (2 Kgs 2:14). Like a firstborn son (Dt 21:17), Elishawill ask for and receive a double portion of his spiritsince he sees Elijah, his “father,” being taken up.The language of a whirlwind with flaming chariot

and horses recalls the language of God appearing inthe storm theophany. Elijah is taken up to be with God.This sudden and unusual disappearance will gene-

rate much speculation in later Jewish tradition. Elijahwill come again in the end-times. Jesus will ask, “Whodo people say that I am?” “Some say, Elijah” (Mk 8:27),the apostles respond.

Exegesis of the Gospel, Mt 6:1-6, 16-18 (367)

Michael Guinan, OFM

The attention in the Sermon on the Mount now shifts tothree kinds of explicitly religious behavior: almsgiving,prayer, and fasting. These were and still are importantactivities. Like the antitheses, these also offer a con-trast: When . . . , do not imitate the hypocrites but . . . .The issue at stake is not those specific behaviors asmuch as the motivation behind them. Why do we dothem?A clue resides in the accusation: hypocrites! This

word comes from the Greek and refers to a stage actor,one who is playing a part, one skilled at impersonatingcharacters on a stage—and being applauded by thepublic. In ancient Greece, a hypocrites was not considered a

worthy candidate to be a politician; this person is not aworthy model for a disciple of Christ, either.

Care for the poor and the needy is a constant in bib-lical religion. Done too publically, however, it can alsoexpose the poor person to public shame. Praying and fasting—whether privately or publicly

(in the synagogue/Church)—are an essential part ofreligious life, but again, why do we do them? “Jesus, instead, wants us to be so eager to love and

please God that we will do everything we should dofor his eyes alone” (N.T. Wright).


Elijah has one of the most dramatic exits in biblical his-tory. After confronting a number of Israel’s waywardkings and setting them on the path of righteousness,Elijah departs the scene in a whirlwind, either accom-panied by a chariot and horses of fire or riding in it.He had experienced a dramatic life, insisting on the

primacy of Yahweh over the Phoenician god Baal. Inshowdowns with Baal’s priests, Elijah had raised thedead and brought fire down from the sky. But there hasbeen nothing so “Wow!” as his departure.Note that Elijah has taken pains to prepare his disci-

ple Elisha for the job of prophet. Any good leadershould settle on a successor and prepare him so thatthe work—whatever it is—continues. Now Elisha willsoldier on without him.Today’s Jews believe that Elijah will return to herald

the Messiah. They continue to set out a cup for him atPassover meals.Elijah’s swift exit reminds us that today could be our

last day on earth. So make every day worthy of you.What were the last words you said to your spouse andchildren this morning? Your best friend?




June 19, 2014

Thursday [Romuald]

Theme: The most perfect of prayers.

Exegesis of the First Reading, Sir 48:1-14 (368)Michael Guinan, OFM

As we saw, Elijah’s unusual exit from this world gen-erated much speculation in later Jewish tradition. Atthe end of the Book of Mal, we read, “Now I am send-ing to you Elijah, the prophet, before the day of theLord comes, the great and terrible day” (3:23). Today’sreading is an even later reflection on Elijah.

The Book of Ben Sira is one of the latest books of theOT (c. 180 BCE), and the only one whose author weknow by name. About 60 years later (ca. 120 BCE), hisgrandson translated this text into Greek, telling us inhis preface that his grandfather had “long devotedhimself to the study of the law, the prophets, and therest of the books.” At this time, meditation on theScriptures was an important part of the wisdom tradi-tion; our reading bears this out. Almost every line ofour passage echoes material from 1-2 Kgs—as well asfrom Mal (v 10).

The praise of Elijah belongs to a much longer section(44:1—50:24) in which Ben Sira praises the ancestors ofIsrael as inspirations and models for his contemporaryreaders.

The prominence of fire reflects a pun in Hebrew.Elijah was called an ‘ish Elohim (man of God) (2 Kgs1:10, 12) who could call down the ’esh Elohim (fire ofGod). Elijah was consumed by a burning zeal for fi-delity to the covenant.


Michael Guinan, OFM

In yesterday’s Gospel, after the admonition on prayer,the evangelist had inserted a section on the Lord’sPrayer. The Lectionary has moved this section to today.It deserves attention in itself.

Some years ago, I was asked to give a series of talksfor a parish on the Lord’s Prayer. I replied, “That’s awonderful topic, but it would be a great deal of work!In addition to the texts in the Gospels, almost everyspiritual writer for 2,000 years has written on it!” It isstriking that a prayer so short (even shorter in Lk 11:1-4) should generate so much reflection and commen-tary!

Perhaps we might think of this prayer less as a list of“gimmes” and more as a vision that lies ahead of us.

What will the world look like if God’s name (person) isheld as holy? If God’s will is done on earth? If God’skingdom does come? And if God’s kingdom comes,then another kingdom has to go, and it will not go eas-ily!

What will the world look like if the hungers of allpeople are met? If there is forgiveness instead of vio-lent retaliation (see Monday’s Gospel)? If there isstrength in temptation?

Jesus invites us to share his relationship with God(our Father), and we see in him the model of how tolive this vision.


The Catechism of the Catholic Church calls this prayerthat Jesus told us to emulate “the most perfect ofprayers” (2763). Mt and Lk contain a version of thisprayer. It contains the main purposes of prayer: adora-tion/praise, petition and contrition/intention to repent

The most radical thing Jesus taught is that we are toaddress our prayer to Abba. By using this intimatename for the Almighty, Jesus is insisting that we canhave the same familial relationship with God theFather.

He loves us unconditionally, for he is our Father.God cares for us and looks out for us. He is “the windbeneath the wings” of anyone who calls on him. God isthe big hand holding us up in troubled waters.

After “hallowing” the Lord’s name, we can ask himfor our daily bread—or anything we need. But inreturn for the forgiveness he offers, we need to forgiveothers for their trespasses. That’s the responsibility weassume in this prayer.

Only in this way will “Thy kingdom come.” Onlywhen people return good for evil will they experiencethe full effects of the kingdom that has already begun.

Remember what we are saying when we pray theLord’s Prayer at today’s Mass.

For more information about St. Romuald the Abbot, visitsaintoftheday.org.




June 20, 2014

Friday of the 11th Week in Ordinary Time

Theme: Whee are your treasures?

Exegesis of the First Reading, 2 Kgs 11:1-4, 9-18, 20(369)

Michael Guinan, OFM

The scene now shifts to the southern kingdom ofJudah, but there are still connections with the north.Athaliah, was in fact, either a sister (or daughter?) ofKing Ahab, king of Israel, Elijah’s foe. She had beenmarried to King Jehoram in a political alliance betweenthe kingdoms of Israel and Judah.

When their son, Ahaziah, took the throne, shebecame the very powerful queen mother; when her sondied, she wanted all the power for herself so she con-trived to kill the remaining descendants of David in theroyal family. Her sister-in-law, however, contrived tosave Joash and hide him in the temple where, unbe-knownst to Athaliah, he will be safe under the care ofthe priest Jehoida

The temple on Mt. Zion was closely connected withthe Davidic dynasty so it was the right place to keepthe boy alive. Athaliah rules for seven years, while theboy grows. Then Jehoiada, arranges, with the help ofthe royal bodyguards (the Carians?) the return to thethrone of the descendant of David.

Joash is crowned and anointed, making him“anointed king,” that is, messiah. The covenant ofYahweh with David and his descendants, who areclosely bound to the people, is recalled. Athaliah’s tem-ple for Canaanite Baal is, like herself, removed.

Exegesis of the Gospel, Mt 6:19-23 (369)Michael Guinan, OFM

In the first reading, Athalia, the queen mother, covetedthe royal power and consolidated her position throughruthless murder. In the end, she, too, was killed. Herheart was surely set on earthly treasure! Jesus chal-lenges us: Where are our priorities? Where do we setour hearts?

For us, the heart is usually seen as the seat of feel-ings. “Oh, that sad story touched my heart!” In theBible, however, the heart is the center or core of thewhole person; it is the seat of thinking and choosing.Earthly treasure can be stolen or consumed by mothsor decay. But before that, they can consume our atten-tion, our desires, our hearts.

The saying about the eye, immediately following,

says that if our eye is sound, our whole body (ourhearts) will be filled with light. Thus, if our eye is set onearthly treasure (for example, coveting possessions,such as King Ahab for Naboth’s vineyard), we are inthe darkness. What is our eye set on?

Later (Mt 9:27-32; 20:29-34), Jesus will open the eyesof the blind. “Jesus spoke to them again, I am the lightof the world. Whoever follows me will not walk indarkness but will have the light of life” (Jn 8:12).

How do we fill our bodies with light?


Today’s Gospel warns us against storing up treasureson earth. Mt lists the practical reasons: Moths can con-sume fine fabrics; rust can destroy metals; thieves cansteal everything. This is the problem with “things” or,as we say nowadays, “stuff.”

What would you save in a fire or hurricane? Manypeople preserve photo albums. For me, my treasuresare in my memories.

My sister contends her children are her treasures.Her three boys are now in their 30s; all are employedand out of the house, and two are married, one with achild. She and her husband have made many sacrificesfor their kids, and are rightly proud of their achieve-ments. But children can disappoint even the best ofparents, and it may not be due to anything the parentsdid wrong.

But I think my sister’s on to something. So what isthe mothproof, rustproof, theftproof place for yourtreasures? Surely, not in banks, stocks, or real estate.But you can invest in others—those beyond your bio-logical family—and, even better, their lives.

A few years ago, I heard of a poor, elderly cleaninglady who was financing college educations for three ofher inner-city neighbors. Now that’s a savings accountJesus would approve!




June 21, 2014

Saturday—Aloysius Gonzaga

Theme: Do not worry about tomorrow.

Exegesis of the First Reading, 2 Chr 24:17-25 (370)Michael Guinan, OFM

The story of Joash continues; he reigns for 40 years.Our reading shifts from the account in 2 Kgs to that in2 Chr. The Books of Chr were written, most likely byLevites connected with the Jerusalem temple, about400 BC, that is, about 150 years after the Books of Kgs.The Levites clearly drew on these books as a majorsource. Our reading today does not appear in theaccount of Joash’s reign in 2 Kgs.The priest Jehoiada, who had earlier organized

Joash’s enthronement, continued to be a powerfulpresence. Joash, we are told (2 Chr 24:2), did what wasright only as long as Jehoiada was alive. As soon as hedied, the apostasy of Joash begins. This is what wehave in today’s reading.Along with the princes, Joash forsakes the temple

and reverts to worshipping other gods, such as Baal.The sacred poles represent the Canaanite goddess,Asherah. Joash would seem to be truly his mother’sson! The leaders refuse to listen to the prophets or evento Jehoiada’s son, whom they put to death. In accord with the principle “covenant punishment

on covenant disobedience,” a small Aramean force isable to defeat the large Judean army. Joash is punished;his servants kill him on his sick bed.


Michael Guinan, OFM

The saying that opens today’s Gospel offers a fittingsummary of yesterday’s Gospel. Where is our treasure?What fills our eye? Now, who is our boss? Ma’mon(mammon) is an Aramaic word from the root ‘mn, fromwhich we also get amen. To what then do we say“Amen!”? Almighty God or the almighty dollar?The section that follows draws several practical

applications but only, in fact, if we have the attitudedescribe by Jesus in these preceding sayings. Who isthe God to whom we say, Amen? It is a God very closeto us—a God who cares about our needs for food,drink, and clothing? Are we acknowledging the Godwho provides the beauty of creation? This passage is not calling us to passivity, simply to

sit back and do nothing. The God who responds to ourneeds acts in and through Jesus Christ, who now acts

in and through us, his disciples. We are challenged torespond to the real needs of those who cry, “give usthis day our daily bread.”Perhaps our problem is that we are oligopistoi, (of lit-

tle faith). This is a favorite expression in this Gospel forthe disciples (8:26; 14:31; 16:8). Having faith is not sim-ply a yes or no question; it is also a more or less ques-tion. Being a disciple of Jesus, seeking first the kingdom

of God, calls for great faith. How much faith are wewilling to settle for?


In today’s Gospel, Jesus points out that worrying neveradded an hour to one’s lifespan. The past cannot bechanged; there’s nothing we can do about what we didor didn’t do yesterday. And because tomorrow has notyet come, worrying about it accomplishes nothing.Psychologists increasingly agree with Jesus’ mental-health hint.But Jesus goes further in his admonition to quit wor-

rying. He says we shouldn’t worry because God willtake care of us. If God provides for the birds of the airand the lilies of the field, how much more will he pro-vide for us? Our only worry should concern strivingfor righteousness and aiming at the kingdom of God.Everything else will fall into place.It takes great faith to believe this. Jesus often chides

his disciples for being people “of little faith.” But faithbuilds up through practice. French journalist-poetCharles Péguy (1873-1914) wrote about faith as neces-sary to enjoy sleep. When we sleep, God repairs ourfrazzled egos, reorders our priorities, and renews us.Put yourself in the hands of God—literally. Praying

an “Our Father” will give you what you need fortomorrow. Sleep well tonight.

For more information about St. Aloysius Gonzaga, visitsaintoftheday.org.




June 23, 2014

Monday of the 12th Week in Ordinary Time

Theme: Be discerning rather than simply critical.

Exegesis of the First Reading, 2 Kgs 17:5-8, 13-15a,18 (371)

Mary Ann Getty

2 Kgs reflects the thinking of the Deuteronomist histo-rian, whose main emphasis was that the covenant gov-erns history. When things go well, the people areattuned to God’s will and obedient to the covenant.When things go badly, the people need to reform theirlives. God is always faithful. This perspective explainshow the northern kingdom (Israel) came to an end, and“only the tribe of Judah was left,” as the last line of ourreading reports. 2 Kgs recites a series of historical events followed by

a theological explanation of why these events were sodisastrous. Samaria, capital of Israel, was attacked bythe Assyrians, and its citizens were deported. Thisdreadful turn of events was a result of Israel’s rebellionagainst God. The people pursued false deities. By cov-eting vanity, they became vain. Just as they had been dominated by the pharaoh in

Egypt, they came under the control of the Assyriansbecause they venerated other gods. The Exodus is thesymbol of God’s faithfulness and the people’s hardnessof heart. God has repeatedly warned Israel and Judahthat their idolatry will end in disaster. The people cannot blame God for the misery that

they experience. The Deuteronomist interprets histori-cal events theologically, insisting that the sins of thepeople have extremely negative consequences.


Mary Ann Getty

In the context of the Sermon on the Mount, this pas-sage follows a section on trust. Jesus has just told hislisteners to consider the lilies of the field and the birdsof the air, not to be anxious about tomorrow but to seekonly the kingdom of God and God’s justice. The con-text governs the way we are to understand judgingothers—and the sometimes necessary duty of fraternalcorrection. “Do not judge” is not to be taken as an absolute; the

next four vv give advice about passing judgment. Mtstresses that leaders among Jesus’ disciples must watchout for others, give good example, and correct brothersand sisters who stray. But two conditions prepare us to

help one another to live more worthily of the gospel.They are: first, awareness that we, too, will be judged;second, we must pay attention to our own weaknesses,sins, and character defects. Doing so will enable us tobetter “see” our brothers and sisters. Realizing that we, too, will be judged makes us more

prone to be merciful. Mt stresses the evil of hypocrisy.We cannot judge others by a different standard than weexpect God to use in judging us. The images of the plank and the speck magnify the

lesson that we must not split hairs with others whilewe excuse our own more gross shortcomings. Onlywhen we have amended our own lives according toGod’s standard of the justice can we help others live asJesus’ disciples. It takes one to know one.

Homily SuggestionDavid R. Kohut, OFM

Criticism can be positive process if we allow it to helpus and others in growing to discern what is good, cen-tering our lives in God. While it is important to be crit-ical, when it comes to discerning moral issues, it is bet-ter to be proactive, advocating a discernment that pro-motes good motives and goals. This type of healthy criticism occurs when people

try to discern their future with hope by including Godin the process. This can be seen especially when some-one experiences a career change, feels disconcertedover a certain health issue, or is simply workingtoward making good choices about aging and retire-ment. While these examples are open to being proac-tive, our Scripture readings, however, present a ratherdifferent picture. Due to the people’s unfaithfulness in keeping God’s

covenant and statutes, 2 Kgs describes the siege of thetribes of Israel and Judah by Assyria; Mt portrays Jesusinstructing the disciples on the importance of notjudging others. By acting in these or similar ways, they(and we) move toward understanding the type of dis-cernment that builds up positive lives. Let us grow into becoming people who try to avoid

judgment. We promote a more proactive way when wedeal with issues that require a healthy discernmentprocess.




June 24, 2014

Tuesday—Birth of John the Baptist

Theme: God can work wonders through babies.

Exegesis of the First Reading, Is 49:1-6 (587) Mary Ann Getty

Our reading describes the call and mission of the“Servant of Yahweh,” a figure whom interpreters sug-gest refers either to Israel or to the prophet himself. TheBook of Is follows the pattern of several other biblicalcall narratives in which a person hears a call to service,protests his or her unworthiness, and is reassured thatGod will provide the opportunity and means to carryout the call. Other examples of this pattern include thecalls to Moses, Jer, St. Paul, Mary, and John the Baptist,whose feast we celebrate today.

In Is, the call was made even before the birth of thechosen one, underscoring the idea that God takes theinitiative. The prophet’s protest of inadequacy is heardin the notions of concealment, shadow, toil that seemsin vain, a squandering of resources. Reassurance isbased on the fact that God is the power behind theprophet’s words and actions.

Not only will Israel be brought back to God, butIsrael shall glow as a light to all nations. Once outsiderssee what wonders God has worked in and throughGod’s people, they will be in such awe as to be attract-ed to worship God as well. Similarly, the prophetcomes to appreciate his own role as convincing notonly Israel to comply with God’s will, but the prophetwill reach beyond Israel. The call has universal impli-cations.

Exegesis of the Gospel, Lk 1:57-66, 80 (587)Mary Ann Getty

Lk’s infancy narrative draws parallels between thebirth of the Baptist and that of Jesus. John’s birth isdescribed in prophetic terms, recalling several OT fig-ures while indicating that every detail is part of God’splan for the salvation of humankind. John is destinedto turn the hearts of the people to God. Joy, gladness,and celebrations of God’s goodness accompany newsof John’s birth. These are themes that will reverberatethroughout Lk’s Gospel.

They are the typical responses of the just, usually thepoor, vulnerable, and downtrodden; they are com-pletely open to the visitation of God. Thus, neighborsrejoice with Elizabeth when her time for delivery hasarrived. They are in awe, immediately seeing the hand

of God in the events surrounding John’s birth. The parallelism between John and Jesus extends to

their parents. Though Zechariah is speechless untilJohn’s birth, he was able—Lk implies—to communi-cate God’s will to Elizabeth, who would name the childJohn in fulfillment of the angel’s message. Relativeslook for answers in the usual human sequence ofthings, but Zechariah and Elizabeth know that this isno ordinary child. His birth and his youth are con-sumed with preparations for him to become a voice inthe desert, attracting people to repentance as heannounces the coming of the Lord.


The birth of a newborn is not only a blessed event, butit profoundly changes a family’s situation. This is evi-dent in Lk where Elizabeth names her son John, to thechagrin of neighbors and relatives. As soon asZechariah writes on a tablet, “His name is John,” thefather’s speech is restored. All of this occurs due to thebirth of a baby!

In these times when our world sends mixed signalsover the issues of life, God continues to show us howgrace comes to us in and through the presence of achild. In retrospect, despite the fact that family lifechanges with every birth, this message is conveyed tothe world as a reminder of how our Lord wants us totreat others! Look how God can do wonders through ababy.

Through a baby’s innocence, God’s grace enablesthose in charge of their care to see how special theyare—both to family and to society. Truth also lies inrealizing that an infant not only changes the surround-ings within the family, but babies can also move theircaregivers to do what is best for them.

Through this innocence, God gives an example anda constant reminder of how we all should live. As wecelebrate the birth of St. John the Baptist, may we seethe importance of this—as well as God’s marvelsthrough babies.

For more information about the feast of the birth of St. Johnthe Baptist, visit saintoftheday.org.




June 25, 2014

Wednesday of the 12th Week in Ordinary Time

Theme: We will know them by their fruits.

Exegesis of the First Reading, 2 Kgs 22:8-13, 23:1-3(373)

Mary Ann Getty

Here we have the story of the discovery of the “Book ofthe Law,” supposed to be some form of the Book of Dt,in the foundation of the temple that was beingrepaired. The unnamed king in our reading is Josiah,judged by the author of 2 Kgs as worthy to be com-pared with David because of his fidelity to thecovenant. In contrast to the blasé reaction to the dis-covery of the high priest and the scribe, King Josiahimmediately rends his garments, a sign of repentance,and he seeks a consult with the Lord!

Josiah summons all the people and leads a ceremo-ny of recommitment to the covenant. No wonder thatthe Deuteronomist considers him a great leader. Dram-atizing his conviction, Josiah has the entire contents ofthe book read aloud. Then, standing beside a columnthat held up the temple, Josiah reviews the terms of thecovenant. And all the people participate in its reaffir-mation, we are told.

Josiah’s actions fulfill Moses’ command, found atthe end of the Book of Dt, for a public reading of thelaw, accompanied by a recommitment of all the people.If the people are faithful, Judah will be saved. KingJosiah calls for a return to their roots established in theExodus. He represents a radical change from otherkings who continually refused the call to true leader-ship, preferring to follow the ways of their paganneighbors. Covenant faithfulness is the key to Judah’sfuture existence.


Mary Ann Getty

Moses put before the people two divergent ways: oneleading to life, the other to destruction. Moses urgesthem, “Choose life!” In the Sermon on the Mount,Jesus presents a series of contrasts between two alter-natives: sheep and wolves, good and rotten trees.Prophets had spoken of Israel as sheep needing a shep-herd, and some leaders as false shepherds not interest-ed in the good of their sheep. Jesus contrasts the vul-nerable sheep with dangerous, ravenous wolves intenton devouring them.

Throughout the sermon, Jesus warns that his disci-

ples’ justice must exceed the righteousness of “thescribes and Pharisees.” Mt is interested in leadership.Thus, he focuses on the kinds of threats represented bythose who should be looking out for others but, in fact,really jeopardize their safety.

Ethical conduct is the “fruit” by which we can rec-ognize legitimate disciples of Jesus. The fire image, atransparent reference to the final judgment, occurs sev-eral times in Mt. Fire that brings utter ruin serves as awarning about the futility of anything other than anauthentic life in which words are put into practice.Without action, words are meaningless.


We must concern ourselves these days with propheciesthat do not give credence to Scripture. Literally inter-preted messages tends to “miss the mark,” by movingaway from the intended meaning, which emphasizescontinued growth by living and believing in the wordof God. Our readings today demonstrate the impor-tance of recognizing the prophetic message as it isbeing lived and witnessed to by a people searching forGod.

In 2 Kgs, King Josiah, involved in a military conflictthat he had been warned against, begins his search forGod by destroying everything/everyone that did notbelong to the worship of the one, true God. Josiahcleanses the Jerusalem temple and revives the obedi-ence of the people to God’s law. However, this onlysets the stage for many false prophets who will proph-esy what the king and the people want to hear, claim-ing that they are delivering God’s message.

In Mt, Jesus warns against this, instructing his disci-ples to beware of those prophets whose words soundreligious but who are motivated by money, fame, orpower. “You will know them by their fruits,” saysJesus.

We should not allow prophecies, especially thoseconcerned with the end-time, to alarm or startle us intofear and anxiety. We must realize that, while theimagery can be rather pointed with details, we are liv-ing and witnessing to God’s word; this is our search forGod!




June 26, 2014

Thursday of the 12th Week in Ordinary Time

Theme: Walk your talk!

Exegesis of the First Reading, 2 Kgs 24:8-17 (374)Mary Ann Getty

The sad story of Jerusalem’s and Judah’s capitulationto the overwhelming power of the Babylonians is toldwith a focus on King Jehoiachin and his family. Theking’s youth and inexperience are no excuse; they donot shield him from condemnation.

As ruler of the people, Jehoiachin is judged by theDeuteronomist as evil, following in the footsteps ofmost of his predecessors. Babylon will be merciless inits treatment of Jehoiachin, putting him and his familyin prison for the remainder of his life. His demise issymbolic of the misery of the rest of the people whowill suffer 50 years of captivity under the Babylonians.

All history is refracted through the prism of thecovenant. Judah’s downfall is the direct result of thepeople, represented in particular by the king who issupposed to lead them. They go astray, pursuing falsegods, ignoring the terms of the covenant.

The prophets warned about the consequences ofrefusing to listen to the Lord. The Deuteronomistmakes it very clear that all of this is happening just asthe Lord has foretold. The persecution of the king andof his whole family shows the extent of the devasta-tion. But there is more. The treasure of the temple iscaptured. All of the people are deported. The army, thecraftsmen, the educated are led away in chains.

None of the emblems of power protect them. Only“the poor” remain, symbolizing complete dependenceon God who alone can save them.


Mary Ann Getty

Continuing the two-ways imagery, Jesus presents aparallelism is drawn between speaking/acting andbetween hearing/acting. It is not sufficient to say“Lord, Lord” without acting as Jesus’ disciples. It isalso insufficient to hear Jesus’ teaching without puttingit into practice. Mt distinguishes between those whomerely profess to be Jesus’ disciples and those who liveby his teachings.

Anticipating the eschatological discourse found inch 25, Mt includes the dialogue between the Lord andthe false prophets whom he warns against. Lord wasoriginally an address of respect such as acknowledging

Jesus as teacher rather than with a Christological title.“That day” is the day of judgment. Then some peoplewill protest that they recognized Jesus as a teacher, andthey will point out that they were able to exorcisedemons in Jesus’ name. But Jesus will renounce them,saying that he never knew them.

Authentic disciples not only hear Jesus; they alsoobey him. Opposition between two kinds of people,especially the wise and the foolish, often occurs in wis-dom literature. Wise people build a solid house on afirm foundation of rock (possibly a pun on Peter’sname although the blessing on Peter does not occuruntil later in this Gospel). Foolish men and womenbuild on shifting sands that cannot endure the forces ofnature that will destroy it.


Jesus does not want us to do great things; instead, hewants to use us for greatness. Therefore, our commit-ment to Christ must be firm, reflecting our openness tothe Lord and having no regrets when it comes to “plac-ing our hands on the plow.”

In doing this, we should be concerned more withour walk than with our talk—as Jesus demonstratesvividly to his disciples at the conclusion to the Sermonon the Mount. Here, he stresses the importance of thekingdom of God by providing an image about buildingon a solid foundation. Jesus’ words clearly show thedifference between a walker and a talker.

A walker confidently faces life’s situations, has aconscious awareness of the world, lives wisely, andinfluences others toward values. On the other hand,the talker often tends to be a chronic procrastinator,speaking about doing things but acting foolishlybecause he or she is not properly prepared for the day’stasks, thinking only of oneself.

In regard to self, how often do we get lost in sayingmuch and doing very little? Perhaps we can look for aremedy by asking God to motivate us to be more awalker than a talker. Once we walk as Jesus did, wewill grow in wisdom and knowledge about what itmeans to build on a solid foundation. So, let’s roll upour sleeves and contribute to God’s kingdom with themotto: “Don’t just say it. Do it!”




June 27, 2014

Friday—Sacred Heart of Jesus

Theme: Come, all you who are weary!

Exegesis of the First Reading, 1 Jn 4:7-16 (170)

Mary Ann Getty

Fittingly for the Feast of the Sacred Heart, 1 Jn’s excerptrepeatedly addresses “the Beloved.” Realizing we arebeloved of God, we are empowered to love one anoth-er. Jn focuses on the community, reinforcing what he isexhorting by including himself in the prayerful com-mand, “Let us love one another.”

At the same time, 1 Jn insists that God is the originand source of love. The Johannine writings are said tohave their roots in traditions that come from “thebeloved disciple,” who differentiates between thosewho remain in the community and those who are out-side it.

Those who love have life in and from God. Thosewho are without love know nothing of God. Jn’s com-munity was threatened on several fronts, possibly in-cluding the wider Church that considered it without anethic, without a clear definition of faith, freely speakingof the Spirit while not adhering to an identifiable creed.Jn maintains that the way we know that God dwells inus and that we remain in him is that he has given us hisspirit.

Believers confess that Jesus is the Christ. Some whoformerly claimed to be members of this communitydenied that Jesus is the Son of God and that Jesus is theChrist. Our experience of love—receiving it and givingit—is based in the conviction that God loves us. That iswhat we act on. That is what we know.

Exegesis of the Gospel, Mt 11:25-30 (170

Mary Ann Getty

This passage occurs about halfway through Jesus’ pub-lic ministry, within the context of rejection of him bymany people. Immediately preceding this passage,Jesus warned fellow Galilean residents that on judg-ment day it will go better for the people of Tyre andSidon and the infamous city of Sodom.

A possible underlying structure of blessings andcurses (such as were used in synagogue services) mayhave inspired Mt to insert this saying about the gentleyoke of being a disciple of Jesus.

Centering on the theme of revelation, this Gospelpassage has three parts: praise and thanksgiving forrevelation, the content of revelation, and an invitation

to accept revelation. The term Father appears five timesin the first three vv.

In giving thanks, Jesus combines this claim of inti-macy with the title “Lord of heaven and earth,”acknowledging God’s power and authority whilepreparing for the statement of the close relationshipbetween the Father and the Son. The “learned andclever” are blind to God’s revelation while it is re-vealed to the “little ones,” a term Mt uses to character-ize disciples. Revelation’s content is the identificationof the Father and the Son. Jesus invites listeners toaccept this revelation. The “rest” that Jesus promises isfulfillment and peace; these are found in closely fol-lowing him who is “gentle and humble of heart.”


Being human means living with strengths and weak-nesses—physical or spiritual. These include suffering.Someone once said, “We come to appreciate health ofmind and body from an entirely different perspectiveafter having experienced some form of sufferingand/or physical malady.”

In Mt, this is verified as Jesus cites how burdens aremade easy and light on account of the sufferings thatour Lord accepts. On this, the Friday of the SecondSunday after Pentecost, the Church celebrates this factby honoring especially the Sacred Heart of Jesus.

The heart is amazing in that it pumps bloodthroughout a person’s entire body. Similarly, the Heartof Christ flows through the Church, which enables usto realize that we are sacred to the Lord.

According to the OT, we were chosen from all thenations on earth to be a people peculiarly belonging toGod (Dt 7: 6-8). We do not arrive at this through ourmerit; it is Jesus who has chosen us for this mission.

That mission, described in 1 Jn., is not simply a feel-ing but rather a choice and action toward love. Wehave not been called to feel good, but to challenge oneanother to make moral decisions reflecting Jesus’heartfelt love. In this way, we will not only understandsuffering; we will also know how Jesus calls us to befully human and alive.

For more information about the feast of the Sacred Heart ofJesus, visit saintoftheday.org.




June 28, 2014

Saturday—Immaculate Heart of Mary

Theme: Mary, a faithful disciple.

Exegesis of the First Reading, Lam 2:2, 10-14, 18-19(376)

Mary Ann Getty

In view of the horrific devastation of Babylon’s siegeagainst Judah, the poet formulates a lament meant tointerpret the people’s distress; he expresses it as aprayer for mercy. Human language seems inadequatein the face of such misery. Yet the imagery of starvingchildren, wailing mothers, desolate old men, and rav-ished young women conveys the despair of a Judahreduced to ruins. The theological challenge is to under-stand how this has happened.

There is no longer any glory in Jerusalem’s monu-ments and fortresses. The wise men and the prophetswho held out false hopes have been unmasked asimpotent. Leaders have been brought low and dishon-ored. But the most powerful and heart-rending imageof all is that of starving children crying out for food,but there is none. The historical reality of the captivityof all but Jerusalem’s poorest and most destitute issymbolized in the abject futility of the cries of the mostvulnerable: the children.

The meaning of Judah’s present can be found in itspast; just as God delivered the people from Egypt, Godcan and will rescue the people who live out the cove-nant. The first step is to see the extent of the problemscaused by the people’s infidelity. We can see in thislament an attempt to ritualize and express the people’sresolution to return to God and to God’s law, their onlysource of hope and empowerment.

Exegesis of the Gospel, Lk 2:41-51 (573)Mary Ann Getty

Only Lk among the Gospel writers mentions Jesus’youth. The evangelist’s Hellenistic audience, however,could have expected that some indication of the futureof the hero would be anticipated in his young life.Typically as seen not only in his Gospel but also inActs, Lk takes pains to say that Jesus and the earlyChristians first fulfilled the law before spreading thegospel to the rest of the world.

Thus, our passage begins by noting that Jesus’ par-ents went to Jerusalem every year at Passover and fol-lowed that custom as Jesus grew. Twelve years of agemay have been considered the threshold of Jesus’

becoming an adult and taking responsibility for hisown religious duties.

All the Gospels refer to Jesus as teacher even as theycontrast his style and content with that of other reli-gious leaders. Already at his birth, the cross’s shadowwas evident. Mary’s question expresses the high anxi-ety Jesus’ parents experienced, in large part due totheir inability to understand. Jesus’ first words in Lkstate his primary purpose; his Father’s business takesprecedence over all other concerns. Yet Jesus returns toNazareth with his parents and, Lk notes, was “obedi-ent” to them. Lk thus joins Jesus’ humanity to his roleas servant to the Father’s will. Meanwhile Mary con-tinues her journey of faith, as we do, often withoutunderstanding, but always trusting in God.


In telling us “Mary treasured all these things andreflected on them in her heart,” Lk 2:19 emphasizes allthose who identify their faith with Jesus as the Son ofGod. Mary shows her faithfulness as she franticallysearches for Jesus—only to discover our Lord speakingwith the religious teachers in the temple (Lk. 2:41-51).Not only through this incident but also throughout ourLord’s life, death, and resurrection, Mary has alwaysbeen and continues to be a faithful disciple. We affirmthis by celebrating today’s feast in honor of herImmaculate Heart.

Mary’s life was one riddled with joy and sorrow,always remaining faithful to the promises that weremade with heartfelt devotion to God. Throughout herlife, Mary was faithful to Jesus, staying at our Lord’sside as an ardent follower. In many ways, she carried aheart filled with sorrow, always asking “Why?” andthen hearing the answer, “Let it be done!”

As followers of Jesus, we can reflect on Mary’s per-severance and fortitude when dealing with hardshipsor setbacks in life. Perhaps we can pray for a familymember or a close friend who is dealing with a per-sonal tragedy arising from someone’s death, illness, orsome other malady. Why don’t we treasure their lives,reflecting on them in our hearts? Mary shows the wayas a faithful disciple.

For more information about the feast of the ImmaculateHeart of Mary, visit saintoftheday.org.

Documents

June 2, 2014 Monday[Marcellinus, Peter]