Catholic Caucus: Sunday Mass Readings, 06-30-13, Thirteenth Sunday in Ordinary Time

June 30, 2013

Thirteenth Sunday in Ordinary Time

The LORD said to Elijah:
“You shall anoint Elisha, son of Shaphat of Abelmeholah,
as prophet to succeed you.”

Elijah set out and came upon Elisha, son of Shaphat,
as he was plowing with twelve yoke of oxen;
he was following the twelfth.
Elijah went over to him and threw his cloak over him.
Elisha left the oxen, ran after Elijah, and said,
“Please, let me kiss my father and mother goodbye,
and I will follow you.”
Elijah answered, “Go back!
Have I done anything to you?”
Elisha left him, and taking the yoke of oxen, slaughtered them;
he used the plowing equipment for fuel to boil their flesh,
and gave it to his people to eat.
Then Elisha left and followed Elijah as his attendant.

Responsorial Psalm Ps 16:1-2, 5, 7-8, 9-10, 11

R. (cf. 5a) You are my inheritance, O Lord.
Keep me, O God, for in you I take refuge;
I say to the LORD, “My Lord are you.
O LORD, my allotted portion and my cup,
you it is who hold fast my lot.”
R. You are my inheritance, O Lord.
I bless the LORD who counsels me;
even in the night my heart exhorts me.
I set the LORD ever before me;
with him at my right hand I shall not be disturbed.
R. You are my inheritance, O Lord.
Therefore my heart is glad and my soul rejoices,
my body, too, abides in confidence
because you will not abandon my soul to the netherworld,
nor will you suffer your faithful one to undergo corruption.
R. You are my inheritance, O Lord.
You will show me the path to life,
fullness of joys in your presence,
the delights at your right hand forever.
R. You are my inheritance, O Lord.

Reading 2 Gal 5:1, 13-18

Brothers and sisters:
For freedom Christ set us free;
so stand firm and do not submit again to the yoke of slavery.

For you were called for freedom, brothers and sisters.
But do not use this freedom
as an opportunity for the flesh;
rather, serve one another through love.
For the whole law is fulfilled in one statement,
namely, You shall love your neighbor as yourself.
But if you go on biting and devouring one another,
beware that you are not consumed by one another.

I say, then: live by the Spirit
and you will certainly not gratify the desire of the flesh. 
For the flesh has desires against the Spirit,
and the Spirit against the flesh;
these are opposed to each other,
so that you may not do what you want.
But if you are guided by the Spirit, you are not under the law.

Gospel Lk 9:51-62

When the days for Jesus’ being taken up were fulfilled,
he resolutely determined to journey to Jerusalem,
and he sent messengers ahead of him.
On the way they entered a Samaritan village
to prepare for his reception there,
but they would not welcome him
because the destination of his journey was Jerusalem.
When the disciples James and John saw this they asked,
“Lord, do you want us to call down fire from heaven
to consume them?”
Jesus turned and rebuked them, and they journeyed to another village.

As they were proceeding on their journey someone said to him,
“I will follow you wherever you go.”
Jesus answered him,
“Foxes have dens and birds of the sky have nests,
but the Son of Man has nowhere to rest his head.”

And to another he said, “Follow me.”
But he replied, “Lord, let me go first and bury my father.”
But he answered him, “Let the dead bury their dead.
But you, go and proclaim the kingdom of God.”
And another said, “I will follow you, Lord,
but first let me say farewell to my family at home.”
To him Jesus said, “No one who sets a hand to the plow
and looks to what was left behind is fit for the kingdom of God.”

Luke
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	Luke 9
51.	And it came to pass, when the days of his assumption were accomplishing, that he steadfastly set his face to go to Jerusalem.	Factum est autem dum complerentur dies assumptionis ejus, et ipse faciem suam firmavit ut iret in Jerusalem.	εγενετο δε εν τω συμπληρουσθαι τας ημερας της αναληψεως αυτου και αυτος το προσωπον αυτου εστηριξεν του πορευεσθαι εις ιερουσαλημ
52.	And he sent messengers before his face; and going, they entered into a city of the Samaritans, to prepare for him.	Et misit nuntios ante conspectum suum : et euntes intraverunt in civitatem Samaritanorum ut parerent illi.	και απεστειλεν αγγελους προ προσωπου αυτου και πορευθεντες εισηλθον εις κωμην σαμαρειτων ωστε ετοιμασαι αυτω
53.	And they received him not, because his face was of one going to Jerusalem.	Et non receperunt eum, quia facies ejus erat euntis in Jerusalem.	και ουκ εδεξαντο αυτον οτι το προσωπον αυτου ην πορευομενον εις ιερουσαλημ
54.	And when his disciples James and John had seen this, they said: Lord, wilt thou that we command fire to come down from heaven, and consume them?	Cum vidissent autem discipuli ejus Jacobus et Joannes, dixerunt : Domine, vis dicimus ut ignis descendat de cælo, et consumat illos ?	ιδοντες δε οι μαθηται αυτου ιακωβος και ιωαννης ειπον κυριε θελεις ειπωμεν πυρ καταβηναι απο του ουρανου και αναλωσαι αυτους ως και ηλιας εποιησεν
55.	And turning, he rebuked them, saying: You know not of what spirit you are.	Et conversus increpavit illos, dicens : Nescitis cujus spiritus estis.	στραφεις δε επετιμησεν αυτοις [και ειπεν ουκ οιδατε οιου πνευματος εστε υμεις]
56.	The Son of man came not to destroy souls, but to save. And they went into another town.	Filius hominis non venit animas perdere, sed salvare. Et abierunt in aliud castellum.	[ο γαρ υιος του ανθρωπου ουκ ηλθεν ψυχας ανθρωπων απολεσαι αλλα σωσαι] και επορευθησαν εις ετεραν κωμην
57.	And it came to pass, as they walked in the way, that a certain man said to him: I will follow thee withersoever thou goest.	Factum est autem : ambulantibus illis in via, dixit quidam ad illum : Sequar te quocumque ieris.	εγενετο δε πορευομενων αυτων εν τη οδω ειπεν τις προς αυτον ακολουθησω σοι οπου αν απερχη κυριε
58.	Jesus said to him: The foxes have holes, and the birds of the air nests; but the Son of man hath not where to lay his head.	Dixit illi Jesus : Vulpes foveas habent, et volucres cæli nidos : Filius autem hominis non habet ubi caput reclinet.	και ειπεν αυτω ο ιησους αι αλωπεκες φωλεους εχουσιν και τα πετεινα του ουρανου κατασκηνωσεις ο δε υιος του ανθρωπου ουκ εχει που την κεφαλην κλινη
59.	But he said to another: Follow me. And he said: Lord, suffer me first to go, and to bury my father.	Ait autem ad alterum : Sequere me : ille autem dixit : Domine, permitte mihi primum ire, et sepelire patrem meum.	ειπεν δε προς ετερον ακολουθει μοι ο δε ειπεν κυριε επιτρεψον μοι απελθοντι πρωτον θαψαι τον πατερα μου
60.	And Jesus said to him: Let the dead bury their dead: but go thou, and preach the kingdom of God.	Dixitque ei Jesus : Sine ut mortui sepeliant mortuos suos : tu autem vade, et annuntia regnum Dei.	ειπεν δε αυτω ο ιησους αφες τους νεκρους θαψαι τους εαυτων νεκρους συ δε απελθων διαγγελλε την βασιλειαν του θεου
61.	And another said: I will follow thee, Lord; but let me first take my leave of them that are at my house.	Et ait alter : Sequar te Domine, sed permitte mihi primum renuntiare his quæ domi sunt.	ειπεν δε και ετερος ακολουθησω σοι κυριε πρωτον δε επιτρεψον μοι αποταξασθαι τοις εις τον οικον μου
62.	Jesus said to him: No man putting his hand to the plough, and looking back, is fit for the kingdom of God.	Ait ad illum Jesus : Nemo mittens manum suam ad aratrum, et respiciens retro, aptus est regno Dei.	ειπεν δε ο ιησους προς αυτον ουδεις επιβαλων την χειρα αυτου επ αροτρον και βλεπων εις τα οπισω ευθετος εστιν εις την βασιλειαν του θεου

51. And it came to pass, when the time was come that he should be received up, he steadfastly set his face to go to Jerusalem,
52. And sent messengers before his face: and they went, and entered into a village of the Samaritans, to make ready for him.
53. And they did not receive him, because his face was as though he would go to Jerusalem.
54. And when his disciples James and John saw this, they said, Lord, will you that we command fire to come down from heaven, and consume them, even as Elias did?
55. But he turned, and rebuked them, and said, you know not what manner of spirit you are of.
56. For the Son of man is not come to destroy men's lives, but to save them. And they went to another village.

CYRIL; When the time was near at hand in which it behoved our Lord to accomplish His-life-giving Passion, and ascend up to heaven, He determines to go up to Jerusalem, as it is said, And it came to pass, &c.

TIT. BOST. Because it was necessary that the true Lamb should there be offered, where the typical lamb was sacrificed; but it is said, he steadfastly set his face, that is, He went not here and there traversing the villages and towns, but kept on His way straight towards Jerusalem.

THEOPHYL; Let then the Heathen cease to mock the Crucified, as if He were a man, who it is plain, as God, both foresaw the time of His crucifixion, and going voluntarily to be crucified, sought with steadfast face, that is, with resolute and undaunted mind, the spot where He was to be crucified.

CYRIL; And He sends messengers to make a place for Him and His companions, who when they came to the country of the Samaritans were not admitted, as it follows, And sent messengers before his face; and they went, and entered into a village of the Samaritans, to make ready for him. And they did not receive him.

AMBROSE; Mark that He was unwilling to be received by those who He knew had not turned to Him with a simple heart. For if He had wished, He might have made them devout, who were undevout. But God calls those whom He thinks worthy, and whom He wills He makes religious. But why they did not receive Him the Evangelist mentions, saying, Because his face was as if he would go to Jerusalem.

THEOPHYL. But if one understands that they did not receive Him for this reason, because He had determined to go to Jerusalem, an excuse is found for them, who did not receive Him. But we must say, that in the words of the Evangelist, And they did not receive him, is implied that He did not go into Samaria, but afterwards as if some one had asked Him, He explained in these words, why they did not receive Him. And He went not to them, i.e. not that He was unable, but that He did not wish to go there but rather to Jerusalem.

THEOPHYL; Or the Samaritans see that our Lord is going to Jerusalem, and do not receive Him. For the Jews have no dealings with the Samaritans, as John shows.

CYRIL; But our Lord, Who knew all things before they came to pass, knowing that His messengers would not be received by the Samaritans, nevertheless commanded them to go before Him, because it was His practice to make all things conduce to the good of His disciples. Now He went up to Jerusalem as the time of His suffering drew near. In order then that they might not be offended, when they saw Him suffer, bearing in mind that they must also endure patiently when men persecute them, He ordained beforehand as a land of prelude this refusal of the Samaritans.

It was good for them also in another way. For they were to be the teachers of the world, going through towns and villages, to preach the doctrine of the Gospel, meeting sometimes with men who would not receive the sacred doctrine, allowing not that Jesus sojourned on earth with them. He therefore taught them, that in announcing the divine doctrine, they ought to be filled with patience and meekness, without bitterness, and wrath, and fierce enmity against those who had done any wrong to them.

But as yet they were not so, nay, being stirred up with fervid zeal, they wished to bring down fire from heaven upon them. It follows, And when his disciples James and John saw this, they said, Lord, will you that we command fire to come down from heaven, &c.

AMBROSE; For they knew both that when Phineas had slain the idolaters it was counted to him for righteousness; and that at the prayer of Elijah fire came down from heaven, that the injuries of the prophet might be avenged.

THEOPHYL; For holy men who well knew that that death which detaches the soul from the body was not to be feared, still because of their feelings who feared it, punished some sins with death, that both the living might be struck with a wholesome dread, and those who were punished with death might receive helm not from death itself but from sin, which would be increased were they to live.

AMBROSE; But let him be avenged who fears. He who fears not, seeks not vengeance. At the same time the merits of the Prophets are likewise shown to have been in the Apostles, seeing that they claim to themselves the right of obtaining the same power of which the Prophet was thought worthy; and fitly do they claim that at their command fire should come down from heaven, for they were the sons of thunder.

TIT. BOST. They thought it much juster that the Samaritans should perish for not admitting our Lord, than the fifty soldiers who tried to thrust down Elijah.

AMBROSE; But the Lord is not moved against them, that He might show that perfect virtue has no feeling of revenge, nor is there any anger where there is fullness of love. For weakness must not be thrust out; but assisted. Let indignation be far from the religious, let the high-souled have no desire of vengeance. Hence it follows, But he turned and rebuked them, and said, you know not what manner of spirit you are of.

THEOPHYL; The Lord blames them, not for following the example of the holy Prophet, but for their ignorance in taking vengeance while they were yet inexperienced, perceiving that they did not desire correction from love, but vengeance from hatred. After that He had taught them what it was to love their neighbor as themselves, and the Holy Ghost also had been infused into them, there were not lacking these punishments, though far less frequent than in the Old Testament, because the Son of man came not to destroy men's lives, but to save them. As if He said, And do you therefore who are sealed with His Spirit, imitate also His actions, now determining charitably, hereafter judging justly.

AMBROSE; For we must not always punish the offender, since mercy sometimes does more good, leading you to patience, the sinner to repentance. Lastly, those Samaritans believed the sooner, who were in this place saved from fire.

57. And it came to pass, that, as they went in the way, a certain man said to him, Lord, I will follow you wherever you go.
58. And Jesus said to him, Foxes have holes, and birds of the air have nests; but the Son of man has not where to lay his head.
59. And he said to another, Follow me. But he said, Lord, suffer me first to go and bury my father.
60. Jesus said to him, Let the dead bury their dead, but go you and preach the kingdom of God.
61. And another also said, Lord, I will follow you; but let me first go bid them farewell, which are at home at my house.
62. And Jesus said to him, No man, having put his hand to the plough, and looking back, is fit for the kingdom of God.

CYRIL; Although the Almighty Lord is bountiful, He does not grant to every one absolutely and indiscriminately heavenly and divine gifts, but to those only who are worthy to receive them, who free themselves and their souls from the stains of wickedness. And this we are taught by the force of the angelic words, And it came to pass, that, as they went in the way, a certain man said to him, Lord, I will follow you. First indeed there is much tardiness implied in the manner of his coming. It is next shown that he is filled with too great presumption. For he sought not to follow Christ simply as several others of the people, but rather caught at the honor of the Apostleship. Whereas Paul says, No one takes the honor to himself but he that is called of God.

ATHAN. He dared also to match himself with the incomprehensible power of the Savior, saying, I will follow you wherever you go; for to follow the Savior simply to hear His teaching is possible to human nature, as it directs itself towards men, but it is not possible to go with Him wherever He is; for He is incomprehensible, and is not confined by place.

CYRIL; In another respect also our Lord deservedly gives him a refusal, for He taught that to follow the Lord, a man must take up his cross, and renounce the affection of this present life. And our Lord finding this lacking in him does not blame him, but corrects him.

It follows, And Jesus says to him, The foxes have holes, &c.

THEOPHYL. For having seen our Lord drawing much people to Him, he thought that he received reward from them, and that if he followed our Lord, he might obtain money.

THEOPHYL; Therefore it is said to him, Why do you seek to follow Me for the riches and gain of this world, when so great is My poverty that I have not even a place of rest, and take shelter under another man's roof.

CHRYS See how our Lord sets forth by his works the poverty which he taught. For him was no table spread, no lights, no house, nor any such thing.

CYRIL; Now under a mystical signification He applies the name of foxes and birds of the air to the wicked and crafty powers of evil spirits. As if He said, Since foxes and birds of the air have their abode in you, how shall Christ rest in you? What fellowship has light with darkness?

ATHAN. Or herein our Lord teaches the greatness of His gift, as if He said, All created things may be confined by place, but the Word of God has incomprehensible power. Say not then, I will follow you wherever you go. But if you would be a disciple, cast off foolish things, for it is impossible for him who remains in foolishness to become a disciple of the Word.

AMBROSE; Or, He compares foxes to heretics, because they are indeed a wily animal, and, ever intent upon fraud, commit their robberies by stealth. They let nothing be safe, nothing be at rest, nothing secure, for they hunt their prey into the very abodes of men. The fox again, an animal full of craft, makes no hole for itself, yet likes to lie always concealed in a hole. So the heretics, who know not how to construct a house for themselves, circumscribe and deceive others. This animal is never tamed, nor is it of use to man. Hence the Apostle, A heretic after the first and second admonition reject. But the birds of the air, which are frequently brought in to represent spiritual wickedness, build as it were their nests in the breasts of the wicked, and as long as deceit reigns over the affections, the divine principle has no opportunity to take possession.

But when a man has proved his heart to be innocent, upon him Christ leans in some measure the weight of His greatness, for by a more abundant shedding of grace He is planted in the breasts of good men. So then it does not seem reasonable that we should think him faithful and simple, who is rejected by the judgment of the Lord, notwithstanding that he promised the service of unwearied attendance; but our Lord cares not for this kind of service, but only purity of affection, nor is his attendance accepted whose sense of duty is not proved. For the hospitality of faith should be given with circumspection, lest while opening the interior of our house to the unbelieving, through our imprudent credulity we fall a snare to the treachery of others. Therefore that you may be aware that God despises not attendance upon him but deceit, He who rejected the deceitful man chose the innocent.

For it follows, And he said to another, Follow me. But He says this to him, whose father He knew to be dead. Hence it follows, But he said, Lord, suffer me first to go and bury my father.

THEOPHYL; He did not refuse the discipleship, but his wish was, having fulfilled the filial duty of burying his father, to follow Christ more freely.

AMBROSE; But the Lord calls those upon whom He has compassion. Hence it follows, And Jesus said, Let the dead bury their dead. Since we have received as a religious duty the burial of the human body, how is it thus that the burial even of a father's dead body is forbidden, unless you are to understand that human things are to be postponed to divine? It is a good employment, but the hindrance is greater, for he who divides his pursuits, draws down his affections; he who divides his care, delays his advances. We must first set abort the things which are most important. For the Apostles also, that they might not be occupied in the office of distributing alms, ordained ministers for the poor.

CHRYS. But what more necessary than the burial of his father, what more easy, seeing that there would not be much time given to it? We are then hereby taught that it becomes us not to spend even the slightest portion of our time in vain, although we have a thousand things to compel us, nay to prefer spiritual things to even our greatest necessities. For the devil watchfully presses close upon us, wishing to find any opening, and if he causes a slight negligence, he ends in producing a great weakness.

AMBROSE; The performance of a father's burial is not then prohibited, but the observance of religious duty is preferred to the ties of relationship. The one is left to those in like condition, the other is commanded to those who are left. But how can the dead bury the dead? unless you here understand a twofold death, one a natural death, the other the death of sin. There is also a third death, by which we die to sin, live to God.

CHRYS. By thus saying, their dead, he shows that this man's father was not his dead, for I suppose that the deceased was of the number of the unbelieving.

AMBROSE; Or because the throat of the ungodly is an open sepulcher, their memory is ordered to be forgotten whose services die together with their bodies. Nor is the son recalled from his duty to his father, but the faithful is separated from the communion of the unbelieving; there is no prohibition of duty, but a mystery of religion, that is, that we should have no fellowship with the dead Gentiles.

CYRIL; Or else, his father was borne down with years, and he thought he was doing an honorable act in proposing to pay the kind offices which were due to him, according to Exodus, Honor your father and your mother. Hence when calling him to the ministry of the Gospel, our Lord said, Follow me, he sought for a time of respite, which should suffice for the support of his decrepit father, saying, Permit me first to go and bury my father, not that he asked to bury his deceased father, for Christ would not have hindered the wish to do this, but he said, Bury, that is, support in old age even till death. But the Lord said to him, Let the dead bury their dead. For there were other attendants also bound by the same tie of relationship, but as I consider dead, because they had not yet believed Christ. Learn from this, that our duty to God is to be preferred to our love for our parents, to whom we show reverence, because through them have we been born. But the God of all, when hen as yet we e were not, brought us into being, our parents were made the ministers of our introduction.

AUG. Our Lord spoke this to the man to whom He had said, Follow me. But another disciple put himself forward, to whom no one had spoken any thing, saying, I will follow you, O Lord; but let me first go and bid them farewell who are at home, lest perchance they look for me as they are wont.

CYRIL; Now this promise is worthy of our admiration and full of all praise, but to bid farewell to those who are at home, to get leave from them, shows that he was still somehow divided from the Lord, in that he had not yet resolved to make this venture with his whole heart. For to wish to consult relations who would not agree to his proposal because one somewhat wavering. Wherefore our Lord condemns this, saying, No man, having put his hand to the plough and looking back, is fit for the kingdom of God. He puts his hand to the plough who is ambitious to follow, yet looks back again who seeks an excuse for delay in returning home, and consulting with his friends.

AUG. As if he said to him, The East calls you, and you turn to the West.

THEOPHYL: To put one's hand to the plough, is also, (as it were by a certain sharp instrument,) by the wood and iron of our Lord's passion, to wear away the hardness of our heart, and to open it to bring forth the fruits of good works. But if any one, having begun to exercise this, delights to look back with Lot's wife to the things which he had left, he is deprived of the gift of the kingdom to come.

GREEK EX. For the frequent looking upon the things which we have forsaken, through the force of habit draws us back to our past way of life. For practice has great power to retain to itself. Is not habit generated of use, and nature of habit? But to get rid of or change nature is difficult; for although when compelled it for a while turns aside, it very rapidly returns to itself.

THEOPHYL; But if the disciple about to follow our Lord is reproved for wishing even to bid farewell at home, what will be done to such as for no advantage-sake frequently visit the houses of those whom they have left in the world?

Catena Aurea Luke 9

Catholic Culture

Daily Readings for: June 30, 2013
(Readings on USCCB website)

Collect: O God, who through the grace of adoption chose us to be children of light, grant, we pray, that we may not be wrapped in the darkness of error but always be seen to stand in the bright light of truth. 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.

RECIPES

o Beef with Peppers

ACTIVITIES

o Why Celebrate the Liturgical Year?

PRAYERS

o Blessing of Travelers

Ordinary Time: June 30th

Thirteenth Sunday of Ordinary Time

Old Calendar: Sixth Sunday after Pentecost

"As they were going along the road, a man said to him, "I will follow you wherever you go." And Jesus said to him, 'Foxes have holes, and birds of the air have nests; but the Son of man has nowhere to lay his head (Luke 9:57-58).'" Today, Jesus calls us to follow him as he makes his way toward Jerusalem, where the mystery of death and rebirth is to be accomplished to follow these requires wholehearted commitment, the commitment of love. Nothing less is fit for the reign of God.

Click here for commentary on the readings in the Extraordinary Form of the Roman Rite.

Sunday Readings
The first reading is taken from 1 Kings 19:16; 19-21. We have here an account of the call of Elisha to the prophetic office.

The second reading is from Galatians 5:1; 13-18. In this reading, St. Paul tells the Galatians that they were called for freedom. He then makes an important distinction that needs to be reiterated often in our world, and that is the distinction between freedom and license. St. Paul says "do not use your freedom as an opportunity for the flesh; rather, serve one another through love." Many people seem to have the idea that freedom is all about doing what I want, when I want, how I want, etc. This is not freedom, but license. License is selfish, the opposite of the love to which St. Paul exhorts us.

The Gospel is from St. Luke 9:51-62. Among the various incidents gathered together by Luke in these verses of his gospel we have read today, perhaps the lesson that should strike all of us most is his insistence on total dedication on the part of his true followers to his service. We cannot be for Christ and against him at the same time. "He who gathers not with me. scatters," he himself said. We are followers of Christ since our baptism. In theory this is the fact, but in practice how real is this fact for many of us? Are we really following Christ during the twenty-four hours of every day of our lives? Are our eyes always fixed on the true future which awaits us? Are we prepared to plow a straight furrow no matter what snags or obstacles may be on our way? How few of us can answer "yes, we are," to these straight questions?

We have, of course, explanations ready at hand for our forgetfulness, our laxity, our earthly entanglements. We are tied down by family and a hundred other earthly cares. Our days, our weeks, our year are so fully occupied that we fmd it hard to spare even a short hour on Sundays to give to God. This answer shows a misunderstanding of what Christ demands of us. He knows his followers must live for a few years in this world and must, for the most part, struggle to earn a living for themselves during that period. But it is by living this earthly life properly, by being loyal to spouse and family, by earning one's living honestly, by living not only peacefully but helpfully with one's neighbors, that we are living our Christian life.

The man who keeps within the limits that Christian law lays down for him, while working his way through this life. is a true follower of Christ and is on the road to heaven, plowing a straight furrow. He may not have much time for prayer, and each morning he may rush off to work. But God understands half-sentences and even single words. At night he needs recreation and relaxation. and God does not expect long prayers from him—if he has worked honestly and has given the example of true Christianity to his fellow-workers, he has honored God all day. He has prayed well. A few words of thanks to God, a request for pardon for all the mistakes made since morning, before lying down to sleep at night, will give such a man nothing to fear should God call him to judgement during the night hours.

If we only realized how reasonable God's demands are, and how every demand he makes on us is for our own benefit and not his, we would be a little more generous in our. response to his calls. He does not need us—we need him. We could slip in a few more short prayers during the day: we could find more time to take a true interest in the eternal and less in the temporal. We could manage to give a helping hand and a word of encouragement to a needy neighbor. Yes, all of us could do a lot more to show to Christ and to the world that we are following him gladly and honestly. We are not looking back while plowing our Christian furrow.

Excepted from The Sunday Readings, Fr. Kevin O'Sullivan, O.F.M.

The Word Among Us

Meditation: Luke 9:51-62

13th Sunday in Ordinary Time

Let the dead bury their dead. But you, go and proclaim the kingdom of God. (Luke 9:60)

If you ever listen to popular love songs, you’ll find a lot of exaggeration. You hear lines like “I’d give the moon if it were mine to give.” “I’m gonna love you till the stars fall from the sky.” “My love is deeper than the deepest ocean.” But behind all of this fanciful imagery, there is something very real. Even if they are speaking only out of infatuation or love at first sight, these lovers are saying that they would do anything for their beloved.

That’s what Jesus is asking of his disciples here. He is looking for something much deeper than mere infatuation. He wants us to be as deeply in love with him as he is with us. The young man who asks to go home and bury his father is not wrong. But Jesus is trying to show him that anyone who experiences God’s radical, passionate love will become equally radical in response—to the point where everything else is secondary.

So when we read these words, we shouldn’t think of Jesus as a harsh, demanding taskmaster who is out to take away all we hold dear. Rather, he is a lover, wooing us with something more desirable than anything on this earth—himself. As God told Israel once, “I will espouse you to me forever … in right and in justice; in love and in mercy; I will espouse you in fidelity” (Hosea 2:21-22).

Today is a good day to ponder how deeply God loves you. He may not send you flowers or buy you diamond rings, but he delights in giving you even better and longer-lasting gifts. He has gone so far as to give you his very life—all so that he could be with you for all eternity. So in your prayer today, picture Jesus sitting next to you. See the love in his eyes, and know that he will never leave you. He has such wonderful plans for your life. How can you not want to follow him?

“Lord, I am captivated by your grace and mercy. Your love is beyond imagining! I surrender all to you, because your love is better than life!”

1 Kings 19:16, 19-21; Psalm 16:1-2, 5, 7-11; Galatians 5:1, 13-18

Questions for Reflection or Group Discussion

1. In the first reading, Elisha followed God’s inspiration in spite of what the costs might be. We are often afraid of following God because we think he will ask too much of us. We even use it as an excuse not to try. What are the “small things” God is asking of you that you have been struggling to carry out? What steps can you take to be more responsive to God’s call on your life?

2. God our Father is not a demanding taskmaster. He is full of love and kindness toward you. The responsorial psalm says he promises us “fullness of joys” and “delights”. How do you view God the Father—as a loving, kind, and merciful Father or as a demanding taskmaster? Why should having the correct image of our heavenly Father be a source of “joy” and “delight” to you and to others?

3. In the letter to the Galatians, St. Paul asks us to “serve one another through love.” What practical steps can you take to respond to God’s call by serving your brothers and sisters in Christ in your parish and in your community?

4. The Gospel reiterates a point from the first reading, i.e., obeying God’s call to follow his will rather than our own. In practice, however, we often act as if God needs to accommodate himself to what we have already decided. What are some things you can do allow God, through the guidance of the Holy Spirit, to become more involved in your decision-making? For example, how often do you pray and ask God to reveal his will prior to making an important decision, rather than just quickly deciding on your own?

5. The meditation, reflecting on the story in the Gospel reading from Luke, reminds us that “The young man who asks to go home and bury his father is not wrong. But Jesus is trying to show him that anyone who experiences God’s radical, passionate love will become equally radical in response—to the point where everything else is secondary.” What are the obstacles in your life that get in the way of your experiencing “God’s radical, passionate love”? What steps can you take to overcome them?

6. Take some time now to pray and ask the Lord for the grace to experience more deeply his great love for you, and the grace to respond to his great love by surrendering your whole life to Him. Use the prayer at the end of the meditation as a starting point.

A Christian Pilgrim

HE SET HIS FACE TO GO TO JERUSALEM

(A biblical reflection on the 13^th Sunday in Ordinary Time [Year C] – June 30, 2013)

Gospel Reading: Luke 9:51-62

First Reading: 1Kings 19;6,19-21; Psalms: Ps 16:1-2,5-11; Second Reading: Gal 5:1,13-18

The Scripture Text

When the days drew near for Him to be received up, He set His face to go to Jerusalem. And He sent messengers ahead of Him, who went and entered aq village of the Samaritans, to make ready for Him; but the people would not receive Him, because His face was set toward Jerusalem. And when His disciples James and John saw it, they said, “Lord, do You want us to bid fire come down from heaven and consume them?” But He turned and rebuked them. And they went on to another village.

As they were going along the road, a man said to Him, “I will follow You wherever You go.” And Jesus said to him, “Foxes have holes, and birds of the air have nests; but the Son of man has nowhere to lay His head.” To another He said, “Follow Me.” But He said, “Lord, let me first go and bury my father.” But He said to him, “Leave the dead to bury their own dead; but as for you, go and proclaim the Kingdom of God.” Another said, “I will follow You, Lord; but let me first say farewell to those at my home.” Jesus to him, “No one who puts his hand to the plow and looks back is fit for the Kingdom of God. (Lk 9:51-62 RSV)

The life of Jesus was a journey through this world until He finally returned to heaven. The good news for us is that heaven if the goal of our pilgrimage too. It is an end well worth the cost of singleminded dedication and detachment.

As Jesus’ mission on earth drew to a close, “He set His face to go to Jerusalem” (Lk 9:51). In Jerusalem, which symbolizes the entirety of God’s plan, both old and new, Jesus accomplished the Father’s will by His death, resurrection, and ascension (Lk 9:31). As a result of Jesus’ obedience, the Holy Spirit was poured out and the Kingdom of God advanced throughout the world.

Jesus set His face toward Jerusalem, determined to fulfil His Father’s plan for Him. He turned His back on everything that would prevent Him from accomplishing God’s will. He had faith that the Father was His inheritance, His chosen portion and cup (Ps 16:5). Therefore, He surrendered His life to His Father. Jesus knew that there was “fullness of joy” in the Father’s presence – that in His “right hand are pleasures for evermore” (Ps 16:11).

Like Jesus, we too must set our faces toward Jerusalem. To glorify the Father as Jesus did means we also will undergo suffering and persecution as He did. We can take courage, however, because Christ has overcome the world (Jn 16:33) and in Him we too overcome. To be victorious in Christ, we are called to accept the Father’s will and follow Jesus without reservation.

Following Jesus requires that we surrender ourselves to Him and place our security in Him alone. Jesus relied only on the Father for His security and thus had “nowhere to lay His head” in this world (Lk 9:58). Like Jesus, we need to put aside everything and preach the Kingdom of God: “Leave the dead to bury their own dead; but as for you, go and proclaim the Kingdom of God” (Lk 9:60). Finally, we cannot look back to the past but need to look forward to the future. One who plows does not look back to see if his furrows are straight (Lk 9:62). With hope and expectation, we keep our eyes fixed on God, trusting in His sovereignty and having confidence that His plan will be fulfilled in us.

These proverbs are reflections on what is required to be a disciple of Christ. Jesus calls us not to “save” our lives, but to sacrifice them as well as all our worldly treasures for Him, just as He did for the Father. In so doing, we will find fullness of life and know that God is our inheritance.

Short Prayer: Heavenly Father, open our eyes to the majesty of our heavenly home. May this vision compel us forward as we seek Jesus, the pearl of great price. Jesus, we want to be with You forever! Amen.

The Cost of Discipleship

Pastor’s Column

13^th Sunday Ordinary Time

June 30, 2013

This Sunday’s gospel finds Jesus “turning his face resolutely toward Jerusalem” (Luke 9:51-59), meaning that he had a rendezvous with the cross, and was determined to go through with it. So this is what is on Jesus’ mind as we are presented with three encounters with prospective individuals who wish to follow Christ. Let’s see what Jesus said.

First, a man comes up to Jesus, all excited! He is willing to follow Jesus anywhere! This man represents any of us who are riding high on emotions in following Jesus! Jesus, in fact, is on his way to the cross. Does this man realize this? Jesus says, “Not so fast! Do you realize that I don’t even have a place to sleep that is my own?” A real follower of Jesus is not promised an earthly “comfort zone” , but instead will be periodically led to situations, like Jesus, that only the Holy Spirit can guide us through. A follower of Jesus will be asked to live in the divine providence of the daily moment. Our lives are filled with both joy and crosses too.

Next, it is Jesus who takes the initiative and calls someone to follow him. What an offer to receive! Does this man understand how fortunate he is? Does he realize how many countless individuals would give anything to be in his place? “Lord,” he said, “I will follow you; but let me first go and bury my father.” In actuality, this man’s father was probably not dying at all. What he was actually saying was that he would come and follow the Lord at a later time of his own choosing, without realizing, of course, that it was now or never. Jesus did not have long to live, and this opportunity would never come again for this man. Sometimes it appears as though Jesus asks more of us than we are prepared to offer, and these are often the moments of our greatest opportunity if only we would recognize them.

There are certain times in every life in which opportunities are presented to us that require immediate action and great courage. Some opportunities really never do come again. The point that Jesus is making is that when we reach a crucial moment (and often only the Holy Spirit can enlighten us about these times), if that moment is missed, the thing most likely will never be done at all.

A third man appears who is indeed willing to follow Christ, but who also wants to say goodbye to his family at home. Jesus’ answer may sound harsh to us: “no one who looks back after putting his hand to the plow is fit for the kingdom of God.” Here Jesus is teaching us another spiritual principle: someone plowing a field must keep their eyes forward. If they plow while turning their head backward, the field will be plowed crooked. For that matter, how can a person drive a car if all they do is look in the rearview mirror! And, of course, it is the same with us: once we say yes to Christ, we always look forward, never in the mirror with regrets about lives left behind.

Father Gary

The Present State of Things

Civil or Sacramental?

(An attempt to throw my hat in the ring of a very crucial issue)

It is an undeniable fact, that no matter how “functional or dysfunctional” (pardon the psych language) any one family may be, if one member of that family has a problem or reaches a level of success, every member of that family feels its effects.

For example, imagine one member of that family wins the lottery. Every member of that family will be affected by that one member’s win. It is assumed the Father of the family would spread his wealth around for the benefit of everyone.

If one member is sick, perhaps seriously ill, every member is likewise touched by that illness. If it were a parent, the children have a responsibility to care for the aging or infirmed parent in some way. At such a stressful time the values, morals and ethics of a family come in to play.

If one member has an addiction with alcohol or one parent is unfaithful to their spouse, it isn’t just that one spouse who is hurt or the one person whose life is threatened by over consumption of whatever addiction is present – it’s every member of that family who feels the affect.

We are not islands apart from each other blissfully enjoying our own individual lives. We are social creatures whose very human development is based upon human contact and regular interaction. We cannot put our heads in the sand ostrich style and just assume that the concerns of my brothers and sisters have no effect on me. They do.

To say that changes in public policy have no effect on those who do not agree with that policy, our case in point, “marriage equality” rights, is not correct. What happened with our Supreme Court the other day giving a green light to continue the redefinition of marriage and family as humankind has always known it, touches all of us. It has changed our culture and the perceptions of citizens. We are at a point where there is likely no going back.

That drastic cultural shift changes the culture with a never before imagined construct that strikes at the heart of human relationship – the family and parenting. Pope Francis when Cardinal Archbishop of Buenos Aries, Argentina in 2010 said it clearly: "Let’s not be naïve, we’re not talking about a simple political battle; it is a destructive pretension against the plan of God. We are not talking about a mere bill, but rather a machination of the Father of Lies that seeks to confuse and deceive the children of God.” Powerful words indeed.

As culture changes so also do the perceptions and agreement of its citizens but it begs the phrase: “Just because it’s legal does not mean it’s right.” This attempt to redefine marriage sets up a shift in truth that is essentially a lie. The union of two persons of the same gender is not marriage as the Church understands the intent of God for humanity and it never will be. That defies the voice of the Church, in its counter-cultural message of the Gospel and creates a new challenge for all believers.

In this culture in which the rights of the individual are paramount over the common good, our culture, the human family, has been and will continue to be effected by the power of the few.

The push for same-sex “marriage” really has everything to do with the popular culture. This effort to change the culture of prevailing society is, seems to me, more of a social experiment. It is an experiment that has never been tried before and we have no idea what its effect will ultimately be. It is not a place the Church wants to or even can go because it flies in the face of all we hold dear – the sacramental life of the Catholic Church and the faith life of other religious organizations that see marriage as we do, not to mention the threat to the very fabric of human society.

The green light given by the American Supreme Court which failed to stand up in defense of marriage as it has been since humans were given a memory once again reinforces the truth that the official voice(s) of the Catholic Church are pretty much dismissed and ineffective on the secular culture stage. If words change culture, then no one is effectively listening to the words of the Church in a serious sort of way. The reason why it seems to me the Church has lost its’ effective voice on culture is not the fault of the Bishops. Their voice(s) are courageous, clear, articulate, passionate, and inspiring.

The reason why is because the other competing voices are louder, more in-your-face, richer, flashier, intolerant, judgmental, impatient, and they have the power of the secular media through radio, television, the internet, and a host of other contacts in schools and universities that have drowned out that of our Church leaders. So, what are we to do?

The position of the faith community has nothing to do with bigotry or being anti-gay. That’s a smoke cloud being successfully spread. It has everything to do with what we as Catholics call the sacrament of matrimony. Our language speaks of vocation, covenant, holiness, God’s intention, gift and grace, the extension of the ministry of Christ. No one in the Church claims that we invented marriage and that we are vociferously defending our creation.

God created marriage and family life and it all began in the Garden of Eden. While the forms of marriage have varied over the centuries in the sense of reasons why a man and woman entered married life, the very nature of it hasn’t. Royal couples would marry for political and economic reasons, not necessarily for love. Likewise many marriages were arranged for the benefit of the bride and the relationship of the families involved. Marriage for love is a relatively new reason but obviously a very good one.

Yet, the nature of the marriage covenant is based in both scripture and tradition and that has created a Catholic culture for all those in the Church. The wider culture in which the Church finds itself now speaks a different language and poses a different understanding. It wasn’t always that way in the day when the voice of faith and the Catholic Church in particular was more respected and welcome in the dialogue.

Now it seems the ultimate aim is to silence the Church all together. However, the more achievable aim is to simply ignore the voices of faith and marginalize those opinions -to speak with a voice that is louder, flashier, and more in line with popular fad. What can we do? Of all that has been written this week, I found one suggestion very attractive that has been heard before but maybe now is the time to think seriously about it.

It’s time the line is drawn in a way that the Church accepts its’ mission as a witness to the truth revealed to humanity by God. The secular government can call “marriage” whatever it wants to but we as a people of faith don’t want anything to do with that. Civil unions and domestic partnerships are maybe an alternative but it’s clear that is not the agenda. The legal union of two persons of the same gender is not marriage in the Christian sense.

We as a Catholic Church want out. We seek a divorce from our requirements for a couple to obtain a legal marriage license from the state before they marry in the Church. We will perform marriages in our Churches, in that sacred setting where God and humanity meet in sacred worship – where we will protect marriage and families as intended by God.

If you want to be married in the Church we offer the Sacrament of Matrimony to all opposite sex couples who seek such. With all the expectations that the Church hopes for all married in the Church we offer no legal rights, privileges or tax advantages. That’s the business of the State. If you want that for your marriage, then you deal with the secular government in that regard. We offer the Gospel of Christ and the preservation of the truth. If you simply want to be married then any Court House or Judge can provide that for you.

It is not at all out of the realm of possibility that the government will demand, on the basis of non-discrimination, that if a same-sex couple want to be married in our Churches we would be legally required to do so. Thereby, we are coerced in violation of our religious principles, our scriptures, our tradition and our conscience. If we do not do so, the Church would be penalized. However, if we have no requirement for a couple to produce a legal marriage license, then we are free to administer marriage according to our sacramental beliefs.

Finally, I believe that this may be a challenge from God; a work of the Spirit through divine toleration which now calls the Church and individual Catholics to re-examine their Catholic faith. In particular all couples who entered a valid, sacramental marriage in Christ must ask themselves what it means for them to be a Catholic couple. How have they shared the life of faith with their children? What does it mean for all of us to truly be Catholic in a world that is both tolerant and hostile? How can I as a person married in the Church or whatever vocation I have embraced and living the life of faith as a Christian man and woman find holiness in my marriage or other vocation? How can we as a community of faith and love affect the culture around us in a way that will change minds and hearts to reconsider the divine proposition of the Gospel?

And so it goes on. Feel free to comment and have your say:

Fr. Tim

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Meditation: Luke 9:51-62

Questions for Reflection or Group Discussion

Thirteenth Sunday in Ordinary Time - Cycle C

Closing Prayer

The Present State of Things