St. Gregory the Great, Pope and Doctor of the Church
1 Corinthians 4:6-15  +  Luke 6:1-5
September 3, 2022

“What do you possess that you have not received?”

St. Paul in yesterday’s First Reading referred to Christians as “stewards of the mysteries of God”.  In today’s First Reading Saint Paul continues to preach on the topic of stewardship, noting that everything in our life is a “given”.  But if this is so, he rhetorically asks the Corinthians, why are they “boasting as if [they] did not receive it?”  In fact, the “givenness” of our lives and everything in them calls for humility from us.

But St. Paul goes further.  In describing himself and the other apostles, he debases himself for a specific purpose.  He describes the apostles as being “like people sentenced to death”, as “fools on Christ’s account”, and “like the world’s rubbish, the scum of all”.  At the same time, he raises up those whom he serves, saying that the apostles are weak, but the Corinthians are strong, and that the Corinthians are held in honor, but the apostles in disrepute.

These points are made to admonish the Corinthians as Paul’s spiritual children.  Here he reveals his motive in this passage of his letter:  to beget in his children the humility that will foster spiritual growth.  He concludes with a verse that contradicts those who say that Christians—such as priests—cannot serve as spiritual fathers:  “I became your father in Christ Jesus through the Gospel.”

Friday of the Twenty-second Week in Ordinary Time
Luke 5:33-39

“Rather, new wine must be poured into fresh wineskins.”

Depending on circumstances, two given cousins may resemble each other very closely, or not at all.  Today’s Gospel passage presents a contrast between Jesus and His cousin, John the Baptist.  Jesus confirms the differences between Him and John, although these differences lead in the same direction.

The context of this contrast is a complaint lodged against Jesus by the scribes and Pharisees.  They uphold the practice of fasting and prayer, but at the same time note that Jesus’ disciples don’t seem to engage in either.

Jesus responds with a metaphor and a parable.  Consider the former.  Jesus describes Himself as a bridegroom.  We as modern Christians understand that by this metaphor Jesus is referring to Himself as the bridegroom of the Church, though that part of the metaphor would have been lost on His original hearers.  But He continues by noting that when the bridegroom is taken away, then the wedding guests will fast.

The latter part of the metaphor can be applied in two ways.  The first we can reflect on in terms of Jesus’ earthly life, and the time of His Passion and death during Holy Week.  The second we can reflect on in terms of our own earthly lives as pilgrims on our way to Heaven:  that is to say, as members of the Church Militant.  We may only share fully in the wedding feast of the Lamb in Heaven, and so while still here below we fast and pray, hoping for complete union in Heaven with the Lord.

Thursday of the Twenty-second Week in Ordinary Time
Luke 5:1-11

“But if you say so, I will ….”

In spite of Peter’s knowledge and experience in fishing, and in spite of his having been up all night long, Peter and his fishing partners had caught absolutely nothing.  Sometimes in what we do, also, we try our best, even at things we’ve done before and know a lot about, but things don’t work out for us.  That’s a natural part of life in this fallen world.

But in today’s Gospel passage, we hear about Jesus coming along.  Jesus was a carpenter, not a fisherman.  Jesus tells Peter to put out the fishing boat into deep water (not the best place to catch fish), and after the sun had risen (not the best time).  Peter starts out with a protest against Jesus’ idea, but then has second thoughts, and replies to Jesus, “But if you say so, I will….  I will lower the nets.”

Remember that God’s ways are not our ways.  Sometimes, when we pray, we end up telling God what He should be doing, and when God talks to us, we dismiss His ideas.  Instead, when Jesus asks us to do something for Him, we should listen.  Then, through the grace of His sacraments, we should speak as Peter speaks, and say to Jesus, “But if you say so, I will….”

Wednesday of the Twenty-second Week in Ordinary Time
Luke 4:38-44

At daybreak, Jesus left and went to a deserted place.

Today’s Gospel passage, as it’s divided in modern editions of the Bible, consists of three paragraphs. As we reflect on the passage, we see a movement like the ripples in a pond. Jesus in His desire to serve moves outwards towards more and more people: from healing Simon’s mother-in-law, to healing those in the area “with various diseases”, to his departure for ministry in “the other towns”.

As such, we can reflect on this passage as an illustration of the “catholicity” of Jesus’ mission on earth, and so also the catholicity of His Church’s mission. In that latter regard, we ought to reflect on ourselves—each of us—as one member of that Christ who acts in today’s Gospel passage.

Each of us rightly gives thanks and praise to Jesus for being our “personal Lord and Savior”. But such a confession of faith should never move us to think that our Christian Faith is simply about “me and Jesus”. Jesus is the Lord and Savior—or at least, wishes to be—of every human person who ever has, does now, or ever will live. In turn, the salvation that Jesus offers me ought to root itself in my service to others, to bring that about.

Each of us at times might enjoy the prayerful solitude that Jesus entered in a deserted place at daybreak. Perhaps we would prefer that solitude. For most, though, the solitude serves our active roles within the mission of the Church.

The Twenty-third Sunday in Ordinary Time [C]
Wisdom 9:13-18  +  Philemon 9-10,12-17  +  Luke 14:25-33
Catechism Link: CCC 1806

“… when things are in Heaven, who can search them out?”

Asking God for things is a tricky business.  We might even say that of the four basic types of Christian prayer (that is, petition, adoration, contrition, and thanksgiving), the prayer of petition demands the most deliberation.

The First Reading addresses this challenge indirectly, asking rhetorically:  “Who can know God’s counsel, or who can conceive what the Lord intends?  For the deliberation of mortals are timid, and unsure are our plans.”  We might paraphrase these verses by asking, “When I pray, how can I get my human free will to align with God’s divine and providential will?”

So to “fine tune” our prayers in order to make them more effective, here’s a question for you.  But be careful, because it’s a trick question:  “When we petition God in prayer, should we pray for a good thing?”  The answer is “Yes… and No.”  Today’s Scripture passages explain why by giving us examples of, and by describing, the virtue of prudence.

To most persons, prudence does not seem the most compelling Christian virtue.  After all, it’s not as simple as humility, as bold as courage, or as sublime as charity.  As virtues go, prudence sort of seems like oatmeal.

Nonetheless, if someone were to ask you, “Should you pray for a good thing?”, then you should answer “No!”  The definition of prudence shows us why we should not pray just for a good thing.  Notice in this definition the two tasks that prudence enables us to carry out.

The Catechism of the Catholic Church defines prudence as “the virtue that disposes practical reason to discern our true good in every circumstance, and to choose the right means of achieving it” [CCC 1806].  Prudence empowers us to do two things:  first, to see our “true good” in a given circumstance; and second, to choose the means to reach this “true good”.  So prudence guides both our intellect (in seeing the true good), and our will (in choosing the true good).  Prudence is really the most practical of all the virtues, because it guides the marriage of our intellect and will in daily life.

Nonetheless, as insightful as this definition is, it begs an important question.  What is this “true good”?

Our Scripture passages today show us how this “true good” is not just the good as opposed to the bad.  The true good is the best good out of many good choices.

When we were little, our parents taught us to make moral choices by recognizing right from wrong; good from bad; what is holy from what is evil.  This is the first stage of moral wisdom.  This is the foundation of making moral choices.  It’s essential that we understand that difference.  In fact, to put it bluntly, this difference is the difference between Heaven and hell.  But as a Christian, you have to build upon that foundation.  God doesn’t leave us to do whatever good on earth we might choose.

So while the foundation of Christian morality is about good versus bad, we build upon that by hearing God call us beyond only choosing what is good.  God wants us to do far more:  He wants us to choose what is best over and above what is merely good.  It’s in this sense that God does not want you to choose a good thing:  God wants you to choose the best thing.  “Good” is not good enough.  Only “the best” is good enough for God, and for you and your vocation.

The Catechism of the Catholic Church uses a striking image to describe prudence, calling prudence the “charioteer” of all the other virtues.  In other words, you might think of prudence as being the “inner ear” of the Body of Christ.  As your inner ear controls your body’s sense of balance, so prudence controls the balance of your soul, including the balance of your moral choices.  You could be the strongest football player, the most poised ballerina, or the most agile sprinter in the world.  But if that one little part of your inner ear didn’t work, then you and your strength, poise, and agility would fall flat on your face.

Everyone needs a sense of balance:  not only physical balance, but even more so moral balance.  Other virtues may be more powerful and even more important.  But without prudence, they won’t allow you to reach for the greatest good in life.

Tuesday of the Twenty-second Week in Ordinary Time
Luke 4:31-37

… they were astonished at His teaching because He spoke with authority.

Astonishment is evoked by the fact that Jesus teaches with authority.  Why is there this astonishment, and what does it mean for Jesus to teach with authority?

In the culture that surrounds us, every person believes himself to be his own authority.  In effect, this wide-spread belief means that no real authority exists.  In our society there is a great need for clarity about the meaning and purpose of authority.

At its most literal level, the word “authority” is related to the word “author”.  The author of a novel can create worlds of his own design from his imagination.  Laws of physics need not apply.  Strange creatures can exist, and fantastic events are commonplace.  Tolkien, Baum and Roddenberry are all authors in this sense.  They have the authority to create worlds and races of creatures, and to confer life upon and take life from individuals.  However, this is merely a fictional form of authority.  In reality, there is only one Author of creation.

Jesus, as God from God and Light from Light, is this divine Author.  Through His divinity He has authority.  He exercises this authority throughout the three years of His public ministry for various persons, and for all mankind on Calvary.  However, in the face of His exercise of divine authority, astonishment arises for varied reasons.

Most cannot believe that a mere man could exercise divine authority.  Jesus, of course, was not merely a man, even though He was fully so.  In our own lives, we should not be astonished by the authority or power of Jesus.  We should root our daily lives in His desire to grant us His divine life, and all good things that we need.

The Passion of St. John the Baptist
Mark 6:17-29

When his disciples heard about it, they came and took his body and laid it in a tomb.

How did Saint John the Baptist get to be strong enough to speak the truth, even when he knew that it could mean the end of his life?

John constantly preached and practiced penance.  Before Jesus’ Baptism of the Holy Spirit, Saint John preached a different baptism.  Saint John preached a baptism of penance.  Like the Old Testament prophets, Saint John fasted in the desert so that he would be strong enough to speak the truth.  Keep in mind that in the Jordan River, the baptism that Jesus received was John’s baptism, not the Sacrament of Baptism.  Jesus’ received John’s baptism as a sign that His own earthly vocation would be one of penance:  the Way of the Cross.

If we practice penance in our lives—having been baptized first into Christ’s life—we will be strong enough spiritually to stand up for the Truth, who is Jesus.  With this in mind, listen very closely today to the Preface to the Eucharistic Prayer.

There are five saints—the Blessed Virgin Mary, Saint John the Baptist, Saint Joseph, and Saints Peter and Paul—who have their own prefaces.  In the preface that is prayed today, listen especially to its account of John’s last and greatest act of witness to Jesus.  With this is mind, receive Holy Communion today while asking Jesus to allow the Eucharist to help you be a more authentic witness to Jesus.

Salome with the Head of Saint John the Baptist by Bernardino Luini (c. 1480-1532)

Saturday of the Twenty-first Week in Ordinary Time
Matthew 25:14-30

“A man going on a journey called in his servants and entrusted his possessions to them.”

It’s helpful to remember that the parables proclaimed at Holy Mass yesterday and today come from Chapter 25 of Matthew.  This is the final chapter before Matthew’s account of the Last Supper and the events that follow.  The section from which these parables come is sometimes called “the Olivet discourse”, in which Jesus’ attention is fixed on the judgment of Jerusalem.

We should not be aloof, though, in listening to Jesus’ words of judgment against Jerusalem.  The city of Jerusalem in the Old Testament is roughly analogous to the Body of Christ in the New Testament.  Jerusalem was meant to be the dwelling place of God on earth, where His holy people would dwell in unity.  In this light we ought to listen to this parable and consider how God will judge us.

The multiplicity of servants in today’s parable offers us hope, as well as room for cautious consideration.  We might ask, “Which of these servants do I most resemble?”  Perhaps, for example, we need to be jarred from self-complacency, and look hard at the last servant.

To avoid hearing the ultimate sentence of today’s parable, we ought to reflect on the penultimate sentence:  “For to everyone who has, more will be given… but from the one who has not, even what he has will be taken away.”  These words give focus to this parable, and can help us use it as an examination of conscience.

Friday of the Twenty-first Week in Ordinary Time
Matthew 25:1-13

… but we proclaim Christ crucified ….

Have you ever noticed in regard to weddings how many of those who are invited don’t come to the wedding ceremony, but do show up later for the free food, free booze, and the dance?  To grasp the significance of how disrespectful this is of the dignity of the wedding, consider the analogy of being invited to someone’s home for an evening.  Would you sit at someone’s supper table and only eat the dessert, pushing away the vegetables and the main course?

In all honesty, in our moral and spiritual lives we’re probably more like those wedding invitees than we’d like to admit.  We want the joys of being married to Jesus, but we don’t want our lives literally to be wedded to the life of Jesus.  This is where we need to reflect further on St. Paul’s words in today’s Epistle:  “Jews demand signs and Greeks look for wisdom, but we proclaim Christ crucified[:] … to those who are called, … Christ the power of God and the wisdom of God.”

On this Friday—the day of the week of Jesus’ Passion and Death—we need to meditate on the scene of Calvary as the wedding ceremony between God and fallen man.  Do we want to be hear the Good News on Easter Sunday morning without having shared in the Passion and Death of Christ?  Are we like those eleven apostles who betrayed Jesus by their faithless words or by their flight from Jesus?  Or are we willing to imitate Our Lady and the Beloved Disciple at the foot of the Cross?