Catholic Caucus: Sunday Mass Readings, 10-06-13, Twenty-seventh Sunday in Ordinary Time

USCCB.org/RNAB ^ | 10-06-13 | Revised New American Bible

[Salvation]

OCTOBER 6, 2013

Twenty-seventh Sunday in Ordinary Time

READING 1 HB 1:2-3; 2:2-4 How long, O LORD? I cry for help but you do not listen! I cry out to you, "Violence!" but you do not intervene. Why do you let me see ruin; why must I look at misery? Destruction and violence are before me; there is strife, and clamorous discord. Then the LORD answered me and said: Write down the vision clearly upon the tablets, so that one can read it readily. For the vision still has its time, presses on to fulfillment, and will not disappoint; if it delays, wait for it, it will surely come, it will not be late. The rash one has no integrity; but the just one, because of his faith, shall live.

RESPONSORIAL PSALM PS 95:1-2, 6-7, 8-9 R. (8) If today you hear his voice, harden not your hearts. Come, let us sing joyfully to the LORD; let us acclaim the Rock of our salvation. Let us come into his presence with thanksgiving; let us joyfully sing psalms to him. R. If today you hear his voice, harden not your hearts. Come, let us bow down in worship; let us kneel before the LORD who made us. For he is our God, and we are the people he shepherds, the flock he guides. R. If today you hear his voice, harden not your hearts. Oh, that today you would hear his voice: "Harden not your hearts as at Meribah, as in the day of Massah in the desert, Where your fathers tempted me; they tested me though they had seen my works." R. If today you hear his voice, harden not your hearts.

READING 2 2 TM 1:6-8, 13-14 Beloved: I remind you, to stir into flame the gift of God that you have through the imposition of my hands. For God did not give us a spirit of cowardice but rather of power and love and self-control. So do not be ashamed of your testimony to our Lord, nor of me, a prisoner for his sake; but bear your share of hardship for the gospel with the strength that comes from God.

Take as your norm the sound words that you heard from me, in the faith and love that are in Christ Jesus. Guard this rich trust with the help of the Holy Spirit that dwells within us.

GOSPEL LK 17:5-10 The apostles said to the Lord, "Increase our faith." The Lord replied, "If you have faith the size of a mustard seed, you would say to this mulberry tree, 'Be uprooted and planted in the sea,’ and it would obey you.

"Who among you would say to your servant who has just come in from plowing or tending sheep in the field, 'Come here immediately and take your place at table'? Would he not rather say to him, 'Prepare something for me to eat. Put on your apron and wait on me while I eat and drink. You may eat and drink when I am finished'? Is he grateful to that servant because he did what was commanded?

So should it be with you. When you have done all you have been commanded, say, 'We are unprofitable servants; we have done what we were obliged to do.'"

[Salvation]

I'm trying to post the Mass Readings and the commentaries. Still do not have my ping list.

[Salvation]

From: Habakkuk 1:2-3; 2:2-4
The prophet’s first complaint
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[2] O Lord, how long shall I cry for help,
and thou wilt not hear?
Or cry to thee “Violence!”
and thou wilt not save?
[3] Why dost thou make me see wrongs
and look upon trouble?
Destruction and violence are before me;
strife and contention arise.
God’s reply
________________________________________
[2] And the Lord answered me:
“Write the vision;
make it plain upon tablets,
so he may run who reads it.
[3] For still the vision awaits its time;
it hastens to the end — it will not lie.
If it seems slow, wait for it;
it will surely come, it will not delay.
[4] Behold, he whose soul is not upright in him shall fail,
but the righteous shall live by his faith.
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Commentary:
1:2-2:4. The message and historical references contained in the book are con-
centrated in these verses. They appear to be a conversation between the Lord
and Habakkuk. The prophet has recourse to the Lord for his help to right grie-
vous wrongs (1:1-4). God’s reply is a surprising one, for he tells the prophet that
he is going to raise up a people, violent and cruel, “whose own might is their god”
(1:5-11). This disconcerts the prophet: How an it be that, to purify his elect, the
Lord should use such an irreligious and pitiless nation (1:12-17)? Still, the pro-
phet does not despair; he decides to remain attentive to the voice of the Lord
(2:1) – and the Lord does indeed respond to him by telling him in words what he
previously told him by gestures: there is a time for everything; obstacles will over-
throw the one whose soul is not upright, but he who is righteous shall live (2:1-4).
1:2-4. In his complaint to God, the prophet lists all the things that have gone
wrong for the people — wickedness, violence, neglect of the Law, injustices etc.
(vv. 3-4). However, what the prophet finds worst of all is the fact that the Lord
does nothing about it (v. 2). The vigour of Habakkuk’s words probably lies in the
fact that he is not just bemoaning the people’s lot; he is actually praying — and
prayer should never be contrived; it should come straight from the heart: “I say
to God simply what I want to say to Him, without using sweet words of beautiful
phrases, and He always hears and understands me. […] For me, in times of suf-
fering and times of joy, prayer is an impulse of the heart, a glance up to heaven,
an expression of gratitude and love” (St Therese of the Child Jesus, Autobiogra-
phial Writings, 25).
2:2-4. As if admitting that the prophet is right, God answers his questions. The
first point he makes clear is that when he promises something, it will happen:
time may pass, but his word will not pass away unfulfilled (vv. 2-3). And this de-
lay is a test of people’s faithfulness (v. 4).
The last verse here (”Behold … the righteous shall live by his faith”) is important
in both the Jewish and Christian biblical traditions. Some rabbis saw it as a sum-
mary of all 613 commandments of the Law; the writers of the Qumran commen-
tary understood it to mean that he who kept the Law would escape the Judgment;
and in the New Testament it is quoted on a number of occasions in connexion
with the power of faith and the need for fortitude.
However, the verse is difficult to translate; this can be seen in various transla-
tions and even in the way the text is quoted in the New Testament. The Letter to
the Hebrews 10:38 quotes this passage, working from the Greek translation, to
exhort Christians to persevere in the faith they have received: “My righteous one
shall live by faith, and if he shrinks back, my soul has no pleasure in him.” Al-
though the author of Hebrews inverts the order of the original, the meaning is
unchanged.
Similarly, “faith” (”faithfulness”: note d) translates a very common word (’emu-
nah) which means stability, faithfulness, faith. It is a quality of God (Deut 32:4)
and also of those who honour him (2 Chron 19:9) and who are righteous in his
eyes (Prov 12:22). In Romans 1:17 and Galatians 3:11, St Paul quotes the se-
cond part of the Habakkuk verse (”the righteous shall live by his faith”) applied
to the individual, to ground his teaching on justification by faith rather than by
the works of the Law. St Paul’s use of the verse means that it is very important
from a Christian point of view.
St Jerome’s interpretation takes account of both the original audience and the
Christian readership: “If your faith is weak and you begin to doubt that what was
promised will come about, you will cause my soul great displeasure. But the just
man, who believes in my word and never doubts the promises I make, will receive
eternal life as his reward […]. It is clear that these words contain a prophecy of
the coming of Christ. The problem they contain will be resolved by him: sin will
triumph and punishment be never-ending until He comes” (Commentarii in Abu-
cuc, 2, 4). The verse is similar in style to a proverb (or maxim), and can be rea-
dily applied to the Christian life. For example, just as the New Testament says
of St Joseph that he was a just man (cf. Mt 1:19), the Habakkuk passage can
be applied to him as a sign that justice implies faith: “To be just is not simply a
matter of obeying rules. Goodness should grow from the inside; it should be deep
and vital – for ‘the just man lives by faith’ (Hab 2:4). These words, which later be-
came a frequent subject of St Paul’s meditation, really did apply in the case of
St Joseph. He didn’t fulfill the will of God in a routine or perfunctory way; he did
it spontaneously and wholeheartedly. For him, the law which every practising Jew
lived by was not a code or a cold list of precepts, but an expression of the will of
the living God. So he knew how to recognize the Lord’s voice when it came to him
so unexpectedly and so surprisingly” (St. J. Escriva, Christ is Passing By, 41).
*********************************************************************************************
Source: “The Navarre Bible: Text and Commentaries”. Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.
Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.

[Salvation]

From: 2 Timothy 1:6-8, 13-14
Response to grace
________________________________________
[6] Hence I remind you to rekindle the gift of God that is within you through the
laying on of my hands; [7] for God did not give us a spirit of timidity but a spirit
of power and love and self control.
St Paul, herald of the Gospel
________________________________________
[8] Do not be ashamed then of testifying to our Lord, nor of me his prisoner, but
take your share of suffering for the gospel in the power of God.
[13] Follow the pattern of the sound words which you have heard from me, in the
faith and love which are in Christ Jesus; [14] guard the truth that has been entrus-
ted to you by the holy Spirit who dwells within us.
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Commentary:
6. “The gift of God” is the priestly character which Timothy received on the day
of his ordination. St Paul is using very graphic and precise language; by the sa-
crament of Order a divine gift is conferred on the priest; it is like an ember which
needs to be revived from time to time in order to make it glow and give forth the
warmth it contains. St Thomas Aquinas comments that “the grace of God is like
a fire, which does not glow when it is covered by ashes; the same thing happens
when grace is covered over in a person by sluggishness or natural fear” (Com-
mentary on 2 Tim, ad loc.).
The gifts which God confers on the priest “are not transitory or temporary in him,
but stable and permanent, attached as they are to an indelible character, impres-
sed on his soul, by which he is made a priest forever (cf. Ps 109:4), in the like-
ness of Him in whose priesthood he has been made to share” (Pius XI, Ad catho-
lici sacerdotii, 17).
“The laying on of my hands”: see the note on 1 Tim 4:14.
Note from 1 Tim 4:14: The “laying on of hands” is another technical expression.
Jesus used this gesture many times (cf. Mt 9:18-19; 19:15; Mk 6:5; 7:32; 8:23-
25; 16:8; Lk 4:40; 13:13); the Apostles used it as a rite for bringing down the Ho-
ly Spirit (Acts 8:17; 19:6). Here, as elsewhere in these letters, the laying on of
hands is the rite of priestly ordination (cf. 1 Tim 5:22; 2 Tim 1:6), whereby the
mission and powers of the person performing the rite are passed on, thereby en-
suring continuity of priesthood. In 2 Timothy 1:6, a parallel text, it says “through
the laying on of my hands”; whereas here it says “when the elders laid their
hands on you”. The participles “through” and “when” imply that the action of im-
position of hands is an essential part of the sacrament.
The Church has preserved intact the essential elements of the sacrament of Or-
der — the laying on of hands and the consecrating words of the bishop (cf. Paul
VI, Apost. Const. “Pontificalis Romani recognitio”, 18 July 1968).
7. The gift of God, received in the sacrament of Order by the laying on of hands,
includes sanctifying grace and sacramental grace, and the actual graces needed
for performing ministerial functions in a worthy manner. The Council of Trent uses
this text (vv. 6-7) when it solemnly defines that Priestly Order is a sacrament in-
stituted by Jesus Christ (cf. De Sacram. Ordinis, chap. 3).
The minister, then, must be courageous in performing his office: he should preach
the truth unambiguously even if it clashes with the surroundings; he should do so
with love, and be open to everyone despite their faults; with sobriety and modera-
tion, always seeing the good of souls, not his own advantage. Since the days of
the Fathers the Church has urged priests to develop these virtues: “Priests
should be compassionate”, St Polycarp warns; “they should show mercy to all;
they should try to reclaim those who go astray, visit the sick, and care for the
poor, the orphan and the widow. They should be concerned always to do what
is honourable in the sight of God and men. They should avoid any show of anger,
any partiality or trace of greed. They should not be over-ready to believe ill of any-
one, not too severe in their censure, being well aware that we all owe the debt of
sin” (Letter to the Philippians, chap. 6).
13-14, In guarding that has been entrusted to him (cf. notes on 1 Tim 6:20 and
2 Tim 1:12), Timothy, like all the pastors of the Church, receives the supernatural
help of the Holy Spirit. “Guiding the Church in the way of all truth (cf. Jn 16:13)
and unifying her in communion and in the works of ministry, (the Spirit) bestows
upon her varied hierarchic and charismatic gifts, and in this way directs her; and
he adorns her with his fruits (cf. Eph 4:11-12; 1 Cor 12:4; Gal 5:22)” (Vatican II,
Lumen gentium, 4).
The Holy Spirit has been with the Church since the day of Pentecost, ever-active
in the sanctification of all believers. His action includes guaranteeing the faithful
transmission of the entire body of teaching revealed by God, ensuring that it be
unchanged in any way. The First Vatican Council teaches that the Holy Spirit
“was not promised to the successors of St Peter so that they by their own revela-
tion might make known some new teaching; he was promised so that by means
of his help they might reverently guard and faithfully expound the revelation trans-
mitted by the Apostles, that is, the deposit of faith” (Pastor aeternus, chap. 4).
*********************************************************************************************
Source: “The Navarre Bible: Text and Commentaries”. Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.
Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.

[Salvation]

From: Luke 17:5-10
The Power of Faith
________________________________________
[5] The apostles said to the Lord, “Increase our faith! [6] And the Lord said, “If
you had faith as a grain of mustard seed, you could say to this sycamore tree,
‘Be rooted up, and be planted in the sea’, and it would obey you.
Humble Service
________________________________________
[7] “Will any of you, who has a servant ploughing or keeping sheep, say to him
when he has come in from the field, ‘Come at once and sit down at table’? [8]
Will he not rather say to him, ‘Prepare supper for me, and gird yourself and serve
me, till I eat and drink; and afterward you shall eat and drink’? [9] Does he thank
the servant because he did what was commanded? [10] So you also, when you
have done all that is commanded you, say, ‘We are unworthy servants; we have
only done what was our duty.’”
*********************************************************************************************
Commentary:
1-3. Our Lord condemns scandal, that is, “any saying, action or omission which
constitute for another an occasion of sin” (”St. Pius X Catechism”, 417). Jesus is
teaching two things here: the first is that scandal will “in fact” happen; the se-
cond, that it is a grave sin, as shown by the punishment it earns.
The reason why it is so serious a sin is that it “tends to destroy God’s greatest
work, that of Redemption, through souls being lost; it kills one’s neighbor’s soul
by taking away the life of grace, which is more precious than the life of the body,
and it is the cause of a multitude of sins. This is why God threatens with the
most severe punishment those who cause others to stumble” (”ibid”., 418). See
Matthew 18:6-7; 18-8; 18:10.
“Take heed to yourselves”: a serious warning, meaning that we should not be a
cause of scandal to others nor should we be influenced by the bad example
others give us.
People who enjoy authority of any kind (parents, teachers, politicians, writers,
artists, etc.) can more easily be a cause of scandal. We need to be on the alert
in this respect in view of our Lord’s warning, “Take heed to yourselves.”
2. Millstones were circular in shape with a large hole in the center. Our Lord’s
description, therefore, was very graphic: it meant that the person’s head just fit-
ted through the hole and then he could not get the stone off.
3-4. In order to be a Christian one must always, genuinely, forgive others. Also,
one has to correct an erring brother to help him change his behavior. But frater-
nal correction should always be done in a very refined way, full of charity; other-
wise we would humiliate the person who has committed the fault, whereas we
should not humiliate him but help him to be better.
Forgiving offenses — which is something we should always do — should not be
confused with giving up rights which have been justly violated. One can claim
rights without any kind of hatred being implied; and sometimes charity and jus-
tice require us to exercise our rights. “Let’s not confuse the rights of the office
you hold with your rights as a person. The former can never be waived” (St. J.
Escriva, “The Way”, 407).
Sincere forgiveness leads us to forget the particular offense and to extend the
hand of friendship, which in turn helps the offender to repent.
The Christian vocation is a calling to holiness, but one of its essential require-
ments is that we show apostolic concern for the spiritual welfare of others:
Christianity cannot be practiced in an isolated, selfish way. Thus, “if any one
among you wanders from the truth and some one brings him back, let him know
that whoever brings back a sinner from the error of his way will save his soul from
death and will cover a multitude of sins” (James 5:20).
5. “Increase our faith!”: a good ejaculatory prayer for every Christian. “Omnia pos-
sibilia sunt credenti”. Everything is possible for anyone who has faith.’ The words
are Christ’s. How is it that you don’t say to Him with the Apostles: ‘”adauge no-
bis fidem”! increase my faith!’?” (”The Way”, 588).
6. “I’m not one for miracles. I have told you that in the Holy Gospel I can find
more than enough to confirm my faith. But I can’t help pitying those Christians —
pious people, ‘apostles’ many of them — who smile at the idea of extraordinary
ways, of supernatural events. I feel the urge to tell them: Yes, this is still the
age of miracles: we too would work them if we had faith!” (”The Way”, 583).
7-10. Jesus is not approving this master’s abusive and arbitrary behavior: He is
using an example very familiar to His audience to show the attitude a person
should have towards his Creator: everything, from our very existence to the eter-
nal happiness promised us, is one huge gift from God. Man is always in debt to
God; no matter what service he renders Him he can never adequately repay the
gifts God has given him. There is no sense in a creature adopting a proud atti-
tude towards God. What Jesus teaches us here we see being put into practice
by our Lady, who replied to God’s messenger (the Archangel Gabriel), “Behold,
I am the handmaid of the Lord” (Luke 1:38).
*********************************************************************************************
Source: “The Navarre Bible: Text and Commentaries”. Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.
Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.