September 8, 2013
Twenty-third Sunday in Ordinary Time
Who can know God’s counsel,
or who can conceive what the LORD intends?
For the deliberations of mortals are timid,
and unsure are our plans.
For the corruptible body burdens the soul
and the earthen shelter weighs down the mind that has many concerns.
And scarce do we guess the things on earth,
and what is within our grasp we find with difficulty;
but when things are in heaven, who can search them out?
Or who ever knew your counsel, except you had given wisdom
and sent your holy spirit from on high?
And thus were the paths of those on earth made straight.
R. (1) In every age, O Lord, you have been our refuge.
You turn man back to dust,
saying, “Return, O children of men.”
For a thousand years in your sight
are as yesterday, now that it is past,
or as a watch of the night.
R. In every age, O Lord, you have been our refuge.
You make an end of them in their sleep;
the next morning they are like the changing grass,
Which at dawn springs up anew,
but by evening wilts and fades.
R. In every age, O Lord, you have been our refuge.
Teach us to number our days aright,
that we may gain wisdom of heart.
Return, O LORD! How long?
Have pity on your servants!
R. In every age, O Lord, you have been our refuge.
Fill us at daybreak with your kindness,
that we may shout for joy and gladness all our days.
And may the gracious care of the LORD our God be ours;
prosper the work of our hands for us!
Prosper the work of our hands!
R. In every age, O Lord, you have been our refuge.
I, Paul, an old man,
and now also a prisoner for Christ Jesus,
urge you on behalf of my child Onesimus,
whose father I have become in my imprisonment;
I am sending him, that is, my own heart, back to you.
I should have liked to retain him for myself,
so that he might serve me on your behalf
in my imprisonment for the gospel,
but I did not want to do anything without your consent,
so that the good you do might not be forced but voluntary.
Perhaps this is why he was away from you for a while,
that you might have him back forever,
no longer as a slave
but more than a slave, a brother,
beloved especially to me, but even more so to you,
as a man and in the Lord.
So if you regard me as a partner, welcome him as you would me.
Great crowds were traveling with Jesus,
and he turned and addressed them,
“If anyone comes to me without hating his father and mother,
wife and children, brothers and sisters,
and even his own life,
he cannot be my disciple.
Whoever does not carry his own cross and come after me
cannot be my disciple.
Which of you wishing to construct a tower
does not first sit down and calculate the cost
to see if there is enough for its completion?
Otherwise, after laying the foundation
and finding himself unable to finish the work
the onlookers should laugh at him and say,
‘This one began to build but did not have the resources to finish.’
Or what king marching into battle would not first sit down
and decide whether with ten thousand troops
he can successfully oppose another king
advancing upon him with twenty thousand troops?
But if not, while he is still far away,
he will send a delegation to ask for peace terms.
In the same way,
anyone of you who does not renounce all his possessions
cannot be my disciple.”
25. And there went great multitudes with him: and he turned, and said to them,
26. If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yes, and his own life also, he cannot be my disciple.
27. And whosoever doth not bear his cross, and come after me, cannot be my disciple.
GREG. The mind is kindled, when it hears of heavenly rewards, and already desires to be there, where it hopes to enjoy them without ceasing; but great rewards cannot be reached except by great labors. Therefore it is said, And there went great multitudes to him: and he turned to them, and said, &c.
THEOPHYL. For because many of those that accompanied Him followed not with their whole heart, but lukewarmly, He shows what kind of a man his disciple ought to be.
GREG. But it may be asked, how are we bid to hate our parents and our relations in the flesh, who are commanded to love even our enemies? But if we weigh the force of the command we are able to do both, by rightly distinguishing them so as both to love those who are united to us by the bond of the flesh, and whom we acknowledge our relations, and by hating and avoiding not to know those whom we find our enemies in the way of God. For he is as it were loved by hatred, who in his carnal wisdom, pouring into our ears his evil sayings, is not heard.
AMBROSE; For if for your sake the Lord renounces His own mother, saying, Who is my mother? and who are my brethren? why do you deserve to be preferred to your Lord? But the Lord will have us neither be ignorant of nature, nor be her slaves, but so to submit to nature, that we reverence the Author of nature, and depart not from God out of love to our parents.
GREG. Now to show that this hatred towards relations proceeds not from inclination or passion, but from love, our Lord adds, yes, and his own life also. It is plain therefore that a man ought to hate his neighbor, by loving as himself him who hated him. For then we rightly hate our own soul when we indulge not its carnal desires, when we subdue its appetites, and wrestle against its pleasures. That which by being despised is brought to a better condition, is as it were loved by hatred.
CYRIL; But life must not be renounced, which both in the body and the soul the blessed Paul also preserved, that yet living in the body he might preach Christ. But when it was necessary to despise life so that he might. finish his course, he counts not his life dear to him.
GREG. How the hatred of life ought to be strewn He declares as follows; Whosoever bears not his cross, &c.
CHRYS. He means not that we should place a beam of wood on our shoulders, but that we should ever have death before our eyes. As also Paul died daily and despised death.
BASIL; By bearing the cross also he announced the death of his Lord, saying, The world is crucified to me, and I to the world, which we also anticipate at our very baptism, in which our old man is crucified, that the body of sin may be destroyed.
GREG. Or because the cross is so called from torturing. In two ways we bear our Lord's cross, either when by abstinence we afflict our bodies, or when through compassion of our neighbor we think all his necessities our own. But because some exercise abstinence of the flesh not for God's sake but for vain-glory, and show compassion, not spiritually but carnally, it is rightly added, And comes after me. For to bear His cross and come after the Lord, is to use abstinence of the flesh, or compassion to our neighbor, from the desire of an eternal gain.
28. For which of you, intending to build a tower, sits not down first, and counts the cost, whether he have sufficient to finish it?
29. Lest haply, after he has laid the foundation, and is not able to finish it, all that behold it begin to mock him,
30. Saying, This man began to build, and was not able to finish.
31. Or what king, going to make war against another king, sits not down first, and consults whether he be able with ten thousand to meet him that comes against him with twenty thousand?
32. Or else, while the other is yet a great way off, he sends an ambassage, and desires conditions of peace.
33. So likewise, whosoever he be of you that forsakes not all that he has, he cannot be my disciple.
GREG. Because He had been giving high and lofty precepts, immediately follows the comparison of building a tower, when it is said, For which of you intending to build a tower does not first count &c. For every thing that we do should be preceded by anxious consideration. If then we desire to build a tower of humility, we ought first to brace ourselves against the ills of this world.
BASIL; Or the tower is a lofty watch-tower fitted for the guardianship of the city and the discovery of the enemy's approach. In like manner was our understanding given us to preserve the good, to guard against the evil. For the building up whereof the Lord bids us sit down and count our means if we have sufficient to finish.
GREG. NYSS. For we must be ever pressing onward that we may reach the end of each difficult undertaking by successive increases of the commandments of God, and so to the completion of the divine work. For neither is one stone the whole fabric of the tower, nor does a single command lead to the perfection of the soul. But we must lay the foundation, and according to the Apostle, thereupon must be placed store of gold, silver, and precious stones. Whence it is added, Lest haply after he has laid the foundation, &c.
THEOPHYL. For we ought not to lay a foundation, i.e. begin to follow Christ, and not bring the work to an end, as those of whom St. John writes, That many of his disciples went back. Or by the foundation understand the word of teaching, as for instance concerning abstinence. There is need therefore of the above-mentioned foundation, that the building up of our works be established, a tower of strength from the face of the enemy. Otherwise, man is laughed at by those who see him, men as well as devils.
GREG. For when occupied in good works, unless we watch carefully against the evil spirits, we find those our mockers who are persuading us to evil. But another comparison is added proceeding from the less to the greater, in order that from the least things the greatest may be estimated. For it follows, Or what king, going to make war against another king, sits not down first, and consults whether he be able with ten thousand to meet him that comes against him with twenty thousand
CYRIL; For we fight: against spiritual wickedness in high places; but there presses upon us a multitude also of other enemies, fleshly lust, the law of sin raging in our members, and various passions, that is, a dreadful multitude of enemies.
AUG. Or the ten thousand of him who is going to fight with the king who has twenty, signify the simplicity of the Christian about to contend with the subtlety of the devil.
THEOPHYL. The king is sin reigning in our mortal body; but our understanding also was created king. If then he wishes to fight against sin, let him consider with his whole mind. For the devils are the satellites of sin, which being twenty thousand, seem to surpass in number our ten thousand, because that being spiritual compared to us who are corporeal, they are come to have much greater strength.
AUG. But as with respect to the unfinished tower, he alarms us by the reproaches of those who say, The man began to build, I and was not able to finish, so with regard to the king with whom the battle was to be, he reproved even peace, adding, Or else, while the other is yet a great way off, he sends an ambassage, and desires conditions of peace; signifying that those also who forsake all they possess cannot endure from the devil the threats of even coming temptations, and make peace with him by consenting to him to commit sin.
GREG. Or else, in that awful trial we come not to the judgment a match for our king, for ten thousand are against twenty thousand, two against one. He comes with a double army against a single. For while we are scarcely prepared in deeds only, he sifts us at once both in thought and deed. While then he is yet afar off, who though still present in judgment, is not seen, let us send him an embassy, our tears, our works of mercy, the propitiatory victim. This is our message which appeases the coming king.
AUG. Now to what these comparisons refer, He on the same occasion sufficiently explained, when he said, So likewise whosoever he be of you that forsakes not all that he has, he cannot be my disciple. The cost therefore of building the tower, and the strength of the ten thousand against the king who has twenty thousand, mean nothing else than that each one should forsake all that he has. The foregoing introduction tallies then with the final conclusion. For in the saying that a man forsakes all that he has, is contained also that he hates his father and mother, his wife and children, brothers and sisters, yes and his own wife also. For all these things are a man's own, which entangle him, and hinder him from obtaining not those particular possessions which will pass away with time, but those common blessings which will abide for ever.
BASIL; But our Lord's intention in the above-mentioned example is not indeed to afford occasion or give liberty to any one to become His disciple or not, as indeed it is lawful not to begin a foundation, or not to treat of peace, but to show the impossibility of pleasing God, amidst those things which distract the soul, and in which it is in danger of becoming an easy prey to the snares and wiles of the devil.
BEDE; But there is a difference between renouncing all things and leaving all things. For it is the way of few perfect men to leave all things, that is, to cast behind them the cares of the world, but it is the part of all the faithful to renounce all things, that is, so to hold the things of' the world as by them not to be held in the world.
Catena Aurea Luke 14
The Nativity of the Blessed Virgin Mary
The Nativity of the Blessed Virgin Mary
Feast Day
September 8th
The Birth of the Virgin Mary - Esteban Murillo (Louvre, Paris)
Thy birth, O Virgin Mother of God,
heralded joy to all the world.
For from thou hast risen the Sun of justice,
Christ our God.
Destroying the curse, He gave blessing;
and damning death, He bestowed on us
life everlasting.
Blessed art thou among women
and blessed is the fruit of thy womb.
For from thou hast risen of Sun of justice,
Christ our God.
from The Divine Office - Matins (Morning Prayer)
The Feast of the Birth of the Blessed Virgin Mary has been celebrated in the Church at least since the 8th Century. The Church's calendar observes the birthdays of only two saints: Saint John the Baptist (June 24), and Mary, Mother of Jesus.
John the Baptist is considered especially sanctified even before his birth. His birth to Elizabeth and Zachariah is foretold in the first chapter of Luke, and it is also recorded (Lk 1:41) that Elizabeth felt the infant John "leap in her womb" when Mary approached her soon after the Annunciation.
The birth of Mary was also miraculous. She was conceived without sin as a special grace because God had selected her to become the mother of His Son (the feast of her Immaculate Conception is celebrated on December 8). The dogma of the Immaculate Conception of the Virgin Mary, though generally believed throughout the Church for many centuries, was formally declared by Pope Pius IX in 1854.
There is nothing contained in Scripture about the birth of Mary or her parentage, though Joseph's lineage is given in the first chapter of the Gospel of Matthew. The names of Mary's parents, Joachim and Anna, appear in the apocryphal "Gospel of James", a book dating from the 2nd Century AD, not part of the authentic canon of Scripture. According to this account, Joachim and Anna were also beyond the years of child-bearing, but prayed and fasted that God would grant their desire for a child.
According to one tradition, the house in which Mary was born in Nazareth is the same one in which the Annunciation took place. By another tradition, the Annunciation site is beneath the Crusader church of Saint Anna in Jerusalem, under a 3rd Century oratory known as the "Gate of Mary".
In celebrating the nativity of Mary, Christians anticipate the Incarnation and birth of her Divine Son, and give honor to the mother of Our Lord and Savior.
Readings of the Day
Collect:
Impart to your servants, we pray, O Lord,
the gift of heavenly grace,
that the feast of the Nativity of the Blessed Virgin
may bring deeper peace
to those for whom the birth of her Son
was the dawning of salvation.
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.
First Reading: Micah 5:1-4a
Now you are walled about with a wall; siege is laid against us; with a rod they strike upon the cheek the ruler of Israel.
But you, O Bethlehem Ephrathah, who are little to be among the clans of Judah, from you shall come forth for me one who is to be ruler in Israel, whose origin is from of old, from ancient days. Therefore he shall give them up until the time when she who is in travail has brought forth; then the rest of his brethren shall return to the people of Israel. And he shall stand and feed his flock in the strength of the LORD, in the majesty of the name of the LORD his God.
or Romans 8:28-30
We know that in everything God works for good with those who love him, who are called according to his purpose. For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the first-born among many brethren. And those whom he predestined he also called; and those whom he called he also justified; and those whom he justified he also glorified.
Gospel Reading: Long Form Matthew 1:1-16, 18-23 [Short form Matthew 1:18-23]
[The book of the genealogy of Jesus Christ, the son of David, the son of Abraham.
Abraham was the father of Isaac, and Isaac the father of Jacob, and Jacob the father of Judah and his brothers, and Judah the father of Perez and Zerah by Tamar, and Perez the father of Hezron, and Hezron the father of Ram, and Ram the father of Amminadab, and Amminadab the father of Nahshon, and Nahshon the father of Salmon, and Salmon the father of Boaz by Rahab, and Boaz the father of Obed by Ruth, and Obed the father of Jesse, and Jesse the father of David the king.
And David was the father of Solomon by the wife of Uriah, and Solomon the father of Rehoboam, and Rehoboam the father of Abijah, and Abijah the father of Asa, and Asa the father of Jehoshaphat, and Jehoshaphat the father of Joram, and Joram the father of Uzziah, and Uzziah the father of Jotham, and Jotham the father of Ahaz, and Ahaz the father of Hezekiah, and Hezekiah the father of Manasseh, and Manasseh the father of Amos, and Amos the father of Josiah, and Josiah the father of Jechoniah and his brothers, at the time of the deportation to Babylon.
And after the deportation to Babylon: Jechoniah was the father of She-alti-el, and She-alti-el the father of Zerubbabel, and Zerubbabel the father of Abiud, and Abiud the father of Eliakim, and Eliakim the father of Azor, and Azor the father of Zadok, and Zadok the father of Achim, and Achim the father of Eliud, and Eliud the father of Eleazar, and Eleazar the father of Matthan, and Matthan the father of Jacob, and Jacob the father of Joseph the husband of Mary, of whom Jesus was born, who is called Christ.]
Now the birth of Jesus Christ took place in this way. When his mother Mary had been betrothed to Joseph, before they came together she was found to be with child of the Holy Spirit; and her husband Joseph, being a just man and unwilling to put her to shame, resolved to send her away. But as he considered this, behold, an angel of the Lord appeared to him in a dream, saying, "Joseph, son of David, do not fear to take Mary your wife, for that which is conceived in her is of the Holy Spirit; she will bear a son, and you shall call his name Jesus, for he will save his people from their sins." All this took place to fulfil what the Lord had spoken by the prophet: "Behold, a virgin shall conceive and bear a son, and his name shall be called Emmanuel" (which means, God with us).
Family Observance of the Feast of the Birth of Mary
Mary's Birthday Cake
All children love birthday cakes -- so today, let's make a birthday cake for the Blessed Virgin Mary. A white layer cake or angel food cake would be appropriate, with white icing and blue icing for trim (white is a symbol of purity; blue symbolizes fidelity, and is a color especially used for Mary). We suggest letting the children help with the decorations, if possible. If you have a small statue of Mary, it could be placed in the center of the cake, which can be surrounded by 10 candles -- one for each "Hail Mary" prayer in a decade of the Rosary. (If you don't have a little statue, you can write Mary's name on the cake in blue icing.)
At the end of the evening meal, each child could take turns lighting the 10 candles as the whole family prays together a "Hail Mary" for each candle, ending with the Lord's Prayer.
If the children are too young to light candles, mother could light the candles, then the adults could pray one Hail Mary at the end, just before the cake is cut. After eating the birthday cake, the prayer below could be said (this prayer, the concluding prayer from "Matins" of the Divine Office, could also be said with the children at bedtime).
Lord God,
the day of our salvation dawned
when the Blessed Virgin gave birth to your Son.
As we celebrate her nativity
grant us your grace and your peace.
Through Christ our Lord, Amen.
The ANGELUS and the LITANY of the Blessed Virgin Mary
If your family doesn't say the Angelus regularly before the evening meal, this would be a good day to introduce it. (Then say it on all Feasts of Mary and every day during the penitential seasons of Advent and Lent.) Click here to see the Angelus that you may print out for your family. (E-mail us or write to Women for Faith & Family, PO Box 300411, St. Louis, MO 63130, for copies of an Angelus "holy card".)
School-aged children could begin to learn the traditional Litany of the Blessed Virgin Mary. A good time to say the litany together might be after homework is finished in the evening, just before bedtime. A litany is an ancient form of prayer read or chanted by a group, with a leader saying the versicles, and the rest of the group saying the responses.
Birthday Books
This would be a good time to get out the children's "baby books", which usually need updating. Go through the birthday book with your child, and do some reminiscing. Each child could make a drawing of their idea of baby Mary and her family, which could be pasted in their own birthday book as a memento. (Don't forget to have them put their name and age on the pictures!)
Other ideas...
If you have a nice statue of Mary, or a "Mary shrine" in your home, it would be appropriate to decorate it with flowers and candles today, in celebration of Mary's birthday. The family can gather around it during the reciting of the litany or other prayers -- and conclude by singing the lovely hymn, Mary the Dawn. (Click on the title here to see both the words and music to this hymn.)
Your birth, O Virgin Mother of God, heralded joy to all the world.
A Christian Pilgrim
OMNIPRESENCE OF GOD AND HIS INFINITE WISDOM
(A biblical reflection on the 23rd ORDINARY SUNDAY [Year C] – 8 September 2013)
First Reading: Wisdom 9:13-18; Psalms: Psalm 90:3-6.12-14.17; Second Reading: Philemon 9-10.12-17; Gospel Reading: Luke 14:25-33
The vastness of space is beyond the comprehension of the greatest scientists. The Milky Way, for example, is 800 million billion miles across. It would take 120 thousand years to go from one end to the other, traveling at the speed of light. It contains millions of suns, much larger than ours, many with their own solar systems. It is so gigantic that we have no earthly words to describe it. Our precious space ship earth is but a tiny speck of dust compared to the rest of the universe. Space is a frontier that humanity can never conquer or even significantly explore.
Another exciting frontier enticing the modern mind is the world of the computer. Even in its infant stage of development, it can “think” so rapidly and store so much information, that we can only marvel in disbelief. Many of us cannot believe its multi-talented capabilities, even after numerous demonstrations.
Now I invite you to think of God in relation to the above. We believe that He in some way made the entire universe, set it all in motion and keeps it functioning smoothly. His mind, we also believe, is infinitely more capable of fantastic feats than the best computer that will ever be invented.
The author of the Book of Wisdom knew little of the boundlessness of the universe and nothing of computers. Yet, he knew of the omnipresence of God and His infinite wisdom, and so speaks of it in today’s first reading. He counsels us not to be so arrogant that we think we can understand the mind of God and predict His plans for the future. “When things are in heaven,” he asks, “who can search them out?” If we truly believe that God has all the stupendous qualities we attribute to Him, how can we so smugly think our little minds can comprehend Him? We – who are baffled by outer space, intimidated by the computer and unable even to understand ourselves – should bow in profound silence before the Almighty.
There are infinitely more things to know about God than are recorded in the Bible or taught by any Church. To think that a book or organization can comprehend Him, is to offer Him the greatest insult possible.
Those who claim to “have all the answers” would do well to ponder this reading from the Book of Wisdom. Deliver us, Lord, from human arrogance, and forget not Your helpless people on the far-flung island in space.
Note: Taken from Fr. James McKarns, GO TELL EVERYONE, Makati, Philippines: St. Paul Publications, 1985, pages 263-264.
