A flower rises from the root of Jesse



Baldwin of Canterbury
Archbishop

An excerpt from A Sermon on the «Hail Mary»

Thursday of the Twentieth Week in Ordinary Time

Every day we devoutly greet the most Blessed Virgin Mary with the angel’s greeting and we usually add: Blessed is the fruit of your womb. After she was greeted by the Virgin, Elizabeth added this phrase as if she were echoing the salutation of the angel: Blessed are you among women and blessed is the fruit of your womb. This is the fruit of which Isaiah spoke: On that day the shoot of the Lord shall be splendid and radiant—the sublime fruit of earth. What is this fruit but the holy one of Israel, the seed of Abraham, the shoot of the Lord, the flower arising from the root of Jesse, the fruit of life, whom we have shared?

Blessed surely in seed and blessed in the shoot, blessed in the flower, blessed in the gift, finally blessed in thanksgiving and praise, Christ, the seed of Abraham, was brought forth from the seed of David into the flesh.

He alone among men is found perfected in every good quality, for the Spirit was given to him without measure so that he alone could fulfill all justice. For his justice is sufficient for all nations, according to the Scriptures. As the earth brings forth its buds, and as the garden germinates its own seed, so the Lord God shall bring forth justice and praise before all the nations. For this is the shoot of justice, which the flower of glory adorns with its blessings when it has grown. But how great is this glory? How can anyone think of anything more glorious, or rather, how can anyone conceive of this at all? For the flower rises from the root of Jesse. you ask: “How far?” Surely it rises even to the highest place, because Jesus Christ is in the glory of God the Father. His magnificence is elevated above the heavens so that he, the issue of the Lord, is splendid and glorious, the sublime fruit of earth.

But what is our benefit from this fruit? What other than the fruit of blessing from the blessed fruit? From this seed, this shoot, this flower, surely the fruit of blessing comes forth. It has come even to us; first as a seed it is planted through the grace of pardon, then germinated with the increase of perfection, and finally it flowers in the hope or the attainment of glory. For the fruit was blessed by God, and in God, so that God may be glorified through it. For us, too, the fruit was blessed, so that blessed by God we may be glorified in him through the promise spoken to Abraham. God made the fruit a blessing for all nations.


Glory to the Father
and to the Son
and to the Holy Spirit:
as it was in the beginning,
is now, and will be forever. Amen

 

 




Twentieth Sunday in Ordinary Time



“... addressing one another [in] psalms and hymns and spiritual songs, singing and playing to the Lord in your hearts...” (Ephesians 5:19.)

Saint Jerome offers the following insight on this verse from today’s Second Reading:

“Our hymns declare the strength and majesty of God. They express gratitude for his benefits and his deeds. Our psalms convey this gratitude also, since the word Alleluia is either prefaced or appended to them. Our psalms properly belong to the domain of ethics, teaching us what is to be done and avoided. The domain of the psalms is the body as an instrument of grace. But the domain of the spiritual canticles is the mind. As we sing spiritual canticles we hear discourses on things above, on the harmony of the world, on the subtly ordered concord of all creatures. These spiritual songs help us express our meaning more plainly for the sake of simple folk. It is more with the mind than with the voice that we sing, offer psalms and praise God.” (Epistle to the Ephesians, 3.)


Collect
O God,
Who have prepared for those who love You
good things which no eye can see,
fill our hearts, we pray,
with the warmth of Your love,
so that, loving You in all things
and above all things,
we may attain Your promises,
which surpass every human desire.
Through our Lord Jesus Christ, Your Son,
Who lives and reigns with You
in the unity of the Holy Spirit,
one God, for ever and ever.



Glory to the Father
and to the Son
and to the Holy Spirit:
as it was in the beginning,
is now, and will be forever. Amen


Top





Memorial of Saint Maximilian Mary Kolbe, priest and martyr



“Amen, I say to you, unless you turn and become like children, you will not enter the kingdom of heaven.” (Matthew 18:3.)

Origen of Alexandria (part 2 of Pope Benedict’s reflections on Origen) comments on this verse from the Gospel proclaimed at Mass today:

”Beside this obvious explanation let another be given as well. As an act of theological and ethical reflection, let us ask what sort of a child Jesus called to him and has set in the midst of the disciples. Think of it this way: The child called by Jesus is the Holy Spirit, who humbled himself. He was called by the Savior and set in the middle of the disciples of Jesus. The Lord wants us, ignoring all the rest, to turn to the examples given by the Holy Spirit, so that we become like the children — that is, the disciples — who were themselves converted and made like the Holy Spirit. God gave these children to the Savior according to what we read in Isaiah: “Behold, I and the children whom the Lord has given me.” To enter the kingdom of heaven is not possible for the person who has not turned from worldly matters and become like those children who had the Holy Spirit. Jesus called this Holy Spirit to him like a child, when he came down from his perfect completeness to people, and set it in the middle of the disciples.” (Commentary on Matthew, 13)



Collect
O God,
Who filled the Priest and Martyr
Saint Maximilian Kolbe
with a burning love
for the Immaculate Virgin Mary
and with zeal for souls and love of neighbor,
graciously grant,
through his intercession,
that, striving for Your glory
by eagerly serving others,
we may be conformed,
even until death, to Your Son.
Who lives and reigns with You
in the unity of the Holy Spirit,
one God, for ever and ever. Amen.



Glory to the Father
and to the Son
and to the Holy Spirit:
as it was in the beginning,
is now, and will be forever. Amen


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Nineteenth Sunday in Ordinary Time



“He lay down and fell asleep under the solitary broom tree, but suddenly a messenger touched him and said, “Get up and eat!”” (1 Kings 19:5)

Saint Ephrem the Syrian offers the following insight on these verses from today’s First Reading:

“The angel of the Lord came a second time, touched him and said, ‘Get up and eat, otherwise the journey will be too much for you.’” Elijah was sleeping under a tree. Now an angel came to him and woke him up (sleep was weighing him down because of his fatigue, affliction and discouragement) and provided him with strength and comfort through the meal that he prepared for him. The nourishment of the prophet consisted of bread baked in the ashes and his drink of water. “And he said, ‘The journey will be too much for you,’” that is, “you will not escape the affliction which you fear, through your death, as you believe, but through your flight. Therefore the journey is too long for you, and it is not like going to Cherith, a place close by. Rather, you are leaving for a distant location among foreign people where you will get peace and prosperity. That is why, until you are allowed to do so, you must eat and drink and prepare yourself to be strong enough for a long journey, because in a barren and desert land, you will not find any food.”

Allegorically the bread baked in the ashes, which the vigilant [the angel] offers to Elijah, has two different meanings: on the one side, it immediately shows the toils of penitence which the ashes symbolize perfectly, since they are a figure of mourning and of a contrite heart; the unleavened bread soaked in ashes and the water are also the food of the poor and the miserable. But we can say, with greater accuracy, that they are figures of all the righteous, for whom the providence of the Creator has established a course of life in the paths of privation. Therefore he leads them through much suffering, privation of food and a severe fast in order to purify them completely from all the filth of earthly things. Then he guides them to the mountain, which is the perfection and the accomplishment of the saints.” (On the First Book of Kings, 19.)

 
 
Collect
Almighty ever-living God,
Whom, taught by the Holy Spirit,
we dare to call our Father,
bring, we pray, to perfection in our hearts
the spirit of adoption as Your sons and daughters,
that we may merit to enter into the inheritance
which You have promised.
Through our Lord Jesus Christ, Your Son,
who lives and reigns with You
in the unity of the Holy Spirit,
one God, for ever and ever.


Glory to the Father
and to the Son
and to the Holy Spirit:
as it was in the beginning,
is now, and will be forever. Amen





Thursday of the Eighteenth Week in Ordinary Time



“Then he strictly ordered his disciples to tell no one that he was the Messiah.” (Matthew 16:20)

Origen of Alexandria comments on this verse from the Gospel proclaimed at Mass today:

”What he intended when he forbade them to publicly declare him Christ is clarified in part by “From that time Jesus began to show his disciples how he must go to Jerusalem and suffer many things from the elders” and the following thoughts. At the right time and in the right way, he proclaimed to those who knew that Jesus was Christ, Son of the living God (the Father had revealed this to them), that rather than believing in Jesus Christ already crucified, they should believe in Jesus Christ soon to be crucified. So also, instead of believing in Jesus Christ already risen from the dead, they should believe in “Jesus Christ soon to be raised from the dead.”

“Having put off from himself the principalities and powers, he made a show of them openly, triumphing over them in the cross.” If anyone is ashamed of the cross of Christ, he is ashamed of the agency by which these powers were defeated. The one who both believes and is assured of these things should, more appropriately, glory in the cross of our Lord and Savior Jesus Christ. Through that cross, when Christ was crucified, the principalities (among them, I think, was also the prince of this world) were publicly humiliated and paraded before the eyes of the believing world.” (Commentary on Matthew, 12)



Collect
Draw near to Your servants, O Lord,
and answer their prayers with unceasing kindness,
that, for those who glory in You
as their Creator and guide,
You may restore what You have created
and keep safe what You have restored.
Through our Lord Jesus Christ, Your Son,
who lives and reigns with You
in the unity of the Holy Spirit,
one God, for ever and ever.



Glory to the Father
and to the Son
and to the Holy Spirit:
as it was in the beginning,
is now, and will be forever. Amen




Love is as strong as death



Baldwin of Canterbury
Archbishop

An excerpt from
A Treatise

Thursday of the Eighteenth Week in Ordinary Time

Death is strong, for it can rob us of the gift of life. Love too is strong, for it can restore us to a better life. Death is strong, for it can strip us of this robe of flesh. Love too is strong, for it can take death’s spoils away and give them back to us.

Death is strong, for no man can withstand it. Love too is strong, for it can conquer death itself, soothe its sting, calm its violence, and bring its victory to naught. The time will come when death is reviled and taunted: O death, where is your sting? O death, where is your victory?

Love is as strong as death because Christ’s love is the very death of death. Hence it is said: I will be your death, O death! I will be your sting, O hell! Our love for Christ is also as strong as death, because it is itself a kind of death: destroying the old life, rooting out vice, and laying aside dead works.

Our love for Christ is a return, though very unequal, for his love of us, and it is a likeness modeled on his. For he first loved us and, through the example of love he gave us, he became a seal upon us by which we are made like him. We lay aside the likeness of the earthly man and put on the likeness of the heavenly man; we love him as he has loved us. For in this matter he has left us an example so that we might follow in his steps.

That is why he says: Set me as a seal upon your heart. It is as if he were saying: “Love me as I love you. Keep me in your mind and memory, in your desires and yearnings, in your groans and sobs. Remember, man, the kind of being I made you; how far I set you above other creatures; the dignity I conferred upon you; the glory and honor with which I crowned you; how I made you only a little less than the angels and set all things under your feet. Remember not only how much I have done for you but all the hardship and shame I have suffered for you. Yet look and see: Do you not wrong me? Do you not fail to love me? Who loves you as I do? Who created and redeemed you but I?

Glory to the Father
and to the Son
and to the Holy Spirit:
as it was in the beginning,
is now, and will be forever. Amen

 

 




Tuesday of the Eighteenth Week in Ordinary Time



“Why do your disciples break the tradition of the elders? They do not wash [their] hands when they eat a meal.” (Matthew 15:2.)

In commenting on these verses from today’s Gospel, Saint John Chrysostom writes:

“Now consider with me how they are convicted even by the very act of asking the question. For they do not say, “Why do they transgress the law of Moses?” Instead they say, “Why do they transgress the tradition of the elders?” From this it is clear that the priests were instituting many new practices, even though Moses with great fear and with dreadful words had commanded that one should neither add nor take away anything. For he says, “Do not add to this word that I am commanding you today, and do not take away from it.” But this did not at all stop them from instituting new practices. The issue here provides an example: eating with unwashed hands, which they thought unlawful. They focused inordinately on the outward rites of washing cups and things made of bronze and the rules for washing themselves. By this time they should have been released from needless observances. God’s timing had moved forward to that point. But just at that point they bound people up with many more observances. Why did they turn things upside down? Because they were afraid that someone might take away their power. They wanted others to be more afraid of them. They themselves had become the lawgivers. The issue of transgressing the traditions of the elders had gotten so inverted that they were insisting that their own commandments be kept even if God’s commandment was violated. They exercised so much obsessive control that the issue finally became a matter of formal legal accusation. But the indictment would instead fall against them in two ways. They themselves were instituting new practices and were devising punishments in regard to their own observances while placing no value on those instituted by God. ” (The Gospel of Matthew: Homily, 51.)




Collect
Draw near to Your servants, O Lord,
and answer their prayers with unceasing kindness,
that, for those who glory in
You as their Creator and guide,
You may restore what You have created
and keep safe what You have restored.
Through our Lord Jesus Christ, Your Son,
Who lives and reigns with You
in the unity of the Holy Spirit,
one God, for ever and ever. Amen.



Glory to the Father
and to the Son
and to the Holy Spirit:
as it was in the beginning,
is now, and will be forever. Amen

 






The new creation



Saint Barnabas
Apostolic Father of the Church

An excerpt from Letter of Barnabas, (Chapter 5)

Tuesday of the Eighteenth Week in Ordinary Time

The Lord was willing to hand over his body for destruction so that by the shedding of his blood we might be made holy through the remission of our sins. According to Scripture this refers to both Israel and us. He was wounded for our transgressions and bruised by our iniquities; by his wounds we are healed. He was led like a sheep to the slaughter, like a lamb that is dumb before its shearer. What a debt of gratitude, then, do we owe to the Lord for letting us see the meaning of the past, for instructing us about the present and not leaving us in ignorance about the future. In the words of Scripture: Not unjustly are nets spread for birds. This means that a man is justly condemned if, knowing the right way, he heads into the way of darkness.

The Lord was ready to undergo suffering for our souls’ sake, even though he is Lord of the whole earth, the one to whom God said at the foundation of the world: Let us make man in our own image and likeness. But, in that case, my brothers, how could he allow himself to suffer at the hands of men? This is the explanation. The prophets inspired by his grace foretold what he would do; he allowed himself to suffer because he had to be seen in the flesh, in order that he might destroy the power of death and manifest the resurrection from the dead. In this way he would carry out the promises that had been made to our forefathers, and while still on earth prepare for himself a new people; he would also show that, after the resurrection, he was to be our judge. Furthermore, by teaching Israel and working such great signs and wonders, he proclaimed the good news and showed the depths of his love for that people.

Having thus renewed us by forgiving our sins, he refashioned us; he gave us the souls of children, as though we had been born anew. For it is to us that Scripture refers when the Father says to the Son: Let us make man according to our own image and likeness; and let him rule over the beasts on the earth and the birds in the air and the fish in the sea. The Lord saw the beauty of our fashioning and added: Increase and multiply and fill the earth.

All this God said to his Son. But let me now point out to you how he also speaks to us. It is indeed a second act of creation that the Lord has performed in these last days; that is why he says: Behold, I am making the last things like the first. It was this that the prophet had in mind when he said: Enter into a land flowing with milk and honey, and rule over it. It is true, you see, that we have been completely remade. This is what God means by the words of another prophet: Behold, says the Lord, I will take the stony hearts out of this people, that is, the people whom the Spirit of the Lord foreknew, and put hearts of flesh into them. For he willed to appear in the flesh and live among us.

And so, my brothers, the dwelling place of our hearts is a temple sacred to the Lord. Again, the Lord says: Let me give thanks to you in the assembly of the people. So it is we whom he has led into a fertile land.

Glory to the Father
and to the Son
and to the Holy Spirit:
as it was in the beginning,
is now, and will be forever. Amen

 

 





Feast of the Transfiguration of the Lord



“... And he was transfigured before them, and His clothes became dazzling white” (Mark 9:3.)

Origen of Alexandria (part 2 of Pope Benedict’s reflections on Origen) comments on this verse from the Gospel proclaimed at Mass today:

”But some may ask, when he was transfigured before those who were led up by him into the lofty mountain, did he appear to them in the form of God or in the preincarnate form that he earlier had? Did he appear to those left below in the form of a servant, but to those who had followed him after the six days to the lofty mountain, did he have not the form of a servant but the form of God? Listen carefully, if you can, and at the same time be attentive spiritually. It is not simply said that he was transfigured, but with a certain necessary addition. Both Matthew and Mark have recorded this: he was transfigured before them. Is it therefore possible for Jesus to be transfigured before some but not before others?

Do you wish to see the transfiguration of Jesus? Behold with me the Jesus of the Gospels. Let him be simply apprehended. There he is beheld both “according to the flesh” and at the same time in his true divinity. He is beheld in the form of God according to our capacity for knowledge. This is how he was beheld by those who went up upon the lofty mountain to be apart with him. Meanwhile those who do not go up the mountain can still behold his works and hear his words, which are uplifting. It is before those who go up that Jesus is transfigured, and not to those below. When he is transfigured, his face shines as the sun, that he may be manifested to the children of light, who have put off the works of darkness and put on the armor of light. They are no longer the children of darkness or night but have become the children of day. They walk honestly as in the day. Being manifested, he will shine to them not simply as the sun but as he is demonstrated to be, the sun of righteousness. ” (Commentary on Matthew, 12.)




Collect
O God,
Who in the glorious Transfiguration
of Your Only Begotten Son
confirmed the mysteries of faith
by the witness of the Fathers
and wonderfully prefigured
our full adoption to sonship,
grant, we pray, to Your servants,
that, listening to the voice of Your beloved Son,
we may merit to become co-heirs with Him.
Who lives and reigns with You
in the unity of the Holy Spirit,
one God, for ever and ever.





Glory to the Father
and to the Son
and to the Holy Spirit:
as it was in the beginning,
is now, and will be forever. Amen









The searching that is being found

εὐαγγελίζω (euaggelizo)
“to announce the Good News of victory in battle”

When the crowd saw that neither Jesus
nor His disciples were there,
they themselves got into boats
and came to Capernaum
looking (ζητοῦντες, zetountes) for Jesus.
And when they found Him
across the sea they said to him,
“Rabbi, when did you get here?”
Jesus answered them and said,
“Amen, amen, I say to you,
you are looking (ζητεῖτέ, zeteite)
for Me not because you saw signs (σημεῖα, semeia)
but because you ate the loaves and were filled.” (John 6:24-26)


θεωρέω (theoreo)
(“to perceive, discover, ponder a deeper meaning”)

When we left the crowd last week, Jesus fed them with meager portions of food that were transformed into an abundance when He “took the loaves, gave thanks, and distributed them.” As the episode unfolded, the crowd’s intention was to find Jesus because of the “signs” He was performing for the sick. Jesus’ intention, however, was not to be the object of their search but mercifully to feed them. (see Mark 6:34, Sixteenth Sunday in Ordinary Time). While the crowd sang His praises as a prophet, Jesus seemingly rejected such and withdrew to the solitude of the mountain. Shortly thereafter He walked on water to Capernaum (John 6:15-23) thus setting the stage for the next event in the Bread of Life discourse. While subtle, it is apparent that the crowd was on one page, Jesus was on another. The crowd intended one course of action, Jesus intended a different one.

The Gospel proclamation this Sunday opens with the crowd frantically searching for Jesus by getting into boats when they realize Jesus moved on from the place of the Feeding. When the crowds ‘find’ Jesus, He confronts them: “you are looking (ζητεῖτέ, zeteite) for Me not because you saw signs but because you ate the loaves and were filled.”


As far as Jesus is concerned, the Feeding is a σημεῖα (semeia, “sign”) and in view of a sign one must decide a particular course of action. (recall last week’s discussion of σημεῖα) One might argue that the crowd chose a course of action: they searched for Jesus. But were they really looking for Him? Jesus declared that the crowd was not looking for Him, but for the food He provided. Understandably, one can see where the crowd is on the matter of this abundant food. Life in general and the economy specifically were very difficult in first-century Galilee. While some made a good living on the sea, others did not know when or where they would eat next. But as far as Jesus is concerned, the sign of the Feeding requires a particular decision and the decision has little to do with having a full stomach. Once again, the crowd is on one page, Jesus is on another.

The point is underscored further by the use of the Greek verb ζητεω (zeteo). ζητεω, translated in this Sunday’s text as “to seek,” implies more than just looking around for something lost. In contemporary usage, ‘searching’ is practically synonymous with ‘googling’ and tends to be about pieces of data or information. In antiquity, ζητεω (zeteo) was used in reference to people being lost or found — a sense of being lost or found in the living of life, having or loosing a sense of purpose, destiny or direction in life. ζητεω (zeteo) does not necessarily refer to a physical loss or find when referencing people, it speaks more about the connection, the relationship, the link people have with one another and how those connections, links and relationship can be lost and hopefully found.

But even more noteworthy, ζητεω (zeteo) involves searching for the other, on the other’s terms! Yes, this sounds circular and confusing, after all how can you search, guided by the other’s terms, when you are not connected to the other person? Enter Jesus and the signs He performs. When the crowd initially searched for Him, they sought One Who brought a physical cure to a sick man. The crowd saw this chronically suffering man and what Jesus did for him and therefore concluded Jesus is a Healer. For Jesus, however, not so fast. Was the man restored to health? Yes. Is Jesus a healer? Yes. Does healing describe the totality of Who Jesus is? No - and this is the point of the sign. Jesus intends the sign to draw people into communion (in the Gospel according to Saint John communing is the act of believing) with Him. Such believing, though, must happen on Jesus’ terms.

Saint Augustine commented: “It is as if he said, “You seek me to satisfy the flesh, not the Spirit.” How many seek Jesus for no other objective than to get some kind of temporal benefit! One has a business that has run into problems, and he seeks the intercession of the clergy; another is oppressed by someone more powerful than himself, and he flies to the church. Another desires intervention with someone over whom he has little influence. One person wants this, and another person wants that. The church is filled with these kinds of people! Jesus is scarcely sought after for his own sake. Here too he says, you seek me for something else; seek me for my own sake. He insinuates the truth that He Himself is that food “that endures to eternal life.”” (Tractates on the Gospel of John)

Certainly there is much that speaks this Sunday to the heart of living as Jesus’ disciple. At the very heart of discipleship is the encounter with the Person, Jesus Christ. That encounter initially requires 2 response actions: metanoia (the ongoing, daily conversion of heart, mind and body from selfishness to selflessness as lived by Jesus) and believing that Who Jesus is as well as what He says and does is THE only way to live life. In so doing, life unfolds in the mode of response — acting based on the fact that “I” do not search for Jesus. “I” let myself be found by Jesus on His terms and then respond by living life marked by daily conversion and believing. Such an approach to living lessens the possibility of creating a ‘comfortable Jesus’ that is synonymous with mere niceness. Being found by Jesus and responding properly displaces ‘me-centered entitlement’ and opens the horizons of a Divinely animated and abundant life to which I can only respond: ‘thank you — and — how may I serve sacrificially and joyfully in Your Name?’





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