A Who ever finds me, finds life.
Proverbs 8:17-21, 34-35
Wisdom says:
^Those who love me, I also love,
and those who seek me find me.
With me are riches and honor,
enduring wealth and prosperity.
My fruit is better than gold,
yes, than pure gold,
and my revenue than choice silver.
On the way of duty I walk,
along the paths of justice,
granting wealth to those who love me,
and filling their treasuries.
Happy the person watching daily at my gates,
waiting at my doorposts;
for the one who finds me finds life,
and wins favor from the LORD."
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Commentary on Prv 8:17-21, 34-35
This selection from the end of the first part of the Book of Wisdom is a poem about personified Wisdom. Wisdom provides the true riches that never perish nor do they become meaningless at the end of human life. Wisdom provides the wealth that is eternal. Since the sixth century, parts of this poem have been used in the Mass of the Nativity of the Blessed Virgin Mary.
"Mary, the all-holy ever-virgin Mother of God, is the masterwork of the mission of the Son and the Spirit in the fullness of time. For the first time in the plan of salvation and because his Spirit had prepared her, the Father found the dwelling place where his Son and his Spirit could dwell among men. In this sense the Church's Tradition has often read the most beautiful texts on wisdom in relation to Mary.[1] Mary is acclaimed and represented in the liturgy as the 'Seat of Wisdom.'" (CCC 721)
In her, the "wonders of God" that the Spirit was to fulfill in Christ and the Church began to be manifested.
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B My house will be called a house of prayer for all the peoples.
Isaiah 56:1, 6-7
Thus says the Lord:
Observe what is right, do what is just;
for my salvation is about to come,
my justice, about to be revealed.
The foreigners who join themselves to the Lord,
ministering to him,
loving the name of the Lord,
and becoming his servants—
all who keep the sabbath free from profanation
and hold to my covenant,
them I will bring to my holy mountain
and make joyful in my house of prayer;
their burnt offerings and sacrifices
will be acceptable on my altar,
for my house shall be called
a house of prayer for all peoples.
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Commentary on Is 56:1, 6-7
This passage is part of what scholars call the “Post-Exilic Torah,” or the law after the return. In this selection we see that foreigners (those living outside Palestine) are offered membership in the faith community. The other important element is that the temple is given the name “a house of prayer.” This passage was quoted by Jesus as he drove the money changers from the temple (see Mark 11:17 and Matthew 21:13).
"The scene defines the legacy to which this generation of YHWH’s servants fall heir. It is provided for them without cost by their gracious God. It consists of a permanent contract with the same provisions given to David in the previous age. It provides for political stability, order, and justice. It provides for economic prosperity for the people. It makes possible worship, witness, and service of YHWH in Zion, his city, and in Palestine, his land." [5]
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RESPONSORIAL PSALM
R. (See 1b) The just shall live on your holy mountain, O Lord.
Whoever walks without blame,
doing what is right,
speaking truth from the heart;
who does not slander a neighbor.
R. The just shall live on your holy mountain, O Lord.
Who does no harm to another,
never defames a friend;
who disdains the wicked,
but honors those who fear the LORD.
R. The just shall live on your holy mountain, O Lord.
Who keeps an oath despite the cost,
lends no money at interest,
accepts no bribe against the innocent.
Whoever acts like this
shall never be shaken.
R. The just shall live on your holy mountain, O Lord.
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Commentary on Ps 15:2-3a, 3bc-4, 5
Psalm 15 is a didactic song instructing the faithful to follow God’s precepts and explaining that those who act in accord with the Law will receive God’s support and grace.
This selection records the response of the temple representative when asked what virtues are appropriate in the eyes of God. The response lauds the person who follows the “Law,” specifically the Hebrew laws that warn against slander or false accusations. In the second strophe it honors the person who does no violence against another. And finally, in the last strophe, we are told that the person who does not charge interest on a loan (usury) is also uplifted.
CCC: Ps 15:3-7 579
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GOSPEL
A Extending his hands toward the disciples, he said:
Here are my mother and my brothers.
While Jesus was speaking to the crowds,
his mother and his brothers appeared outside,
wishing to speak with him.
Someone told him, "Your mother and your brothers are standing outside,
asking to speak with you."
But he said in reply to the one who told him,
"Who is my mother? Who are my brothers?"
And stretching out his hand toward his disciples, he said,
"Here are my mother and my brothers.
For whoever does the will of my heavenly Father
is my brother, and sister, and mother."
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Commentary on Mt 12:46-50
In this selection from St. Matthew’s Gospel, Jesus emphasizes the importance of the family of faith over the biological family. It is likely a parallel to the situation found in Mark 3:21. It is important to note that the Catholic Church holds that Mary bore only one child, Jesus. The reference in this passage to “your brothers” (the word “brethren” is used in most other translations) refers to kinsmen, other relatives of the Blessed Mother and St. Joseph. Similarly, other scriptural references to Jesus’ relatives find this same interpretation issue. The Aramaic term for brother/sister referred to relationships within the extended family (see notes on Mark 3:31ff). In apocryphal literature, specifically the History of Joseph the Carpenter, it is indicated that Mary was Joseph’s second wife, his first having died. From this union, the document explains, Joseph had four sons and two daughters, Judas, Justus, James, and Simon. The names of the two daughters were Assia and Lydia. This is one more possibility driving the language of the Gospel.
In Galatians 1:19 we find: “But I did not see any other of the apostles, only James the brother of the Lord.” “James the brother of the Lord: not one of the Twelve, but a brother of Jesus (see note on Mark 6:3). He played an important role in the Jerusalem church (see note on Galatians 2:9), the leadership of which he took over from Peter (Acts 12:17). Paul may have regarded James as an apostle.”[2]
To further support this point, logic tells us that if Mary had other biological children, Jesus would not have entrusted her to St. John as he hung upon the cross. (John 19:26-27)
Jesus’ initial indication that the disciples are his family is clarified by the statement: “whoever does the will of my heavenly Father is my brother, and sister, and mother." Through his acceptance of the will of God, Jesus provides a natural continuation of our adoptive status as his brothers and sisters (Romans 8:29 ; 1 John 3:1).
CCC: Mt 12:49 764, 2233
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B Woman, this is your son. This is your mother.
Standing by the cross of Jesus were his mother
and his mother's sister, Mary the wife of Clopas,
and Mary Magdalene.
When Jesus saw his mother and the disciple there whom he loved
he said to his mother, "Woman, behold, your son."
Then he said to the disciple,
"Behold, your mother."
And from that hour the disciple took her into his home.
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Commentary on Jn 19:25-27
Here is Jesus’ last address to his mother. Although the address sounds unnecessarily formal ("Woman, behold, your son.") this would have been considered a polite address in biblical times. The reference, “Woman,” is possibly to Genesis 3:15 which describes the mother of the Messiah as the “woman” whose offspring conquers the devil (CCC 726, 2618) [4]. The Lord, nearing the end of his life, commends the care of his mother to the disciple whom he loved. It is presumed this is done because Jesus has no brothers or sisters, and his adoptive father, Joseph, has already died.
In this instance, while it can be assumed that the disciple referred to is St. John, the author of the Gospel, the tender consignment of the care of the Lord’s mother is seen as iconic. That is, she is given into the care of all of the disciples, whom Jesus loves. Seeing her son dying upon the cross is one of the seven sorrows the Blessed Mother endured in faith.
CCC: Jn 19:25-27 726, 2618; Jn 19:25 495; Jn 19:26-27 501, 964, 2605; Jn 19:27 2677, 2679
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Appendix III, 19.
Whoever has done the will of God is my brother, my sister, and my mother.
Mark 3:31-35
Jesus’ mother and brothers arrived.
Standing outside, they sent word to Jesus and called him.
A crowd seated around him told him,
“Your mother and your brothers (and your sisters)
are outside asking for you.”
But he said to them in reply,
“Who are my mother and (my) brothers?”
And looking around at those seated in the circle he said,
“Here are my mother and my brothers.
(For) whoever does the will of God
is my brother and sister and mother.”
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Commentary on Mk 3:31-35
This passage, while affirming our own adoption as brothers and sisters in Christ, does cause some confusion among those who take scripture at face value without understanding the culture of the time. The first part of this reading from St. Mark’s Gospel is somewhat controversial in that many of the Protestant and Evangelical apologists take the term “and his brothers” to mean his familial or biological brothers. The Church teaches that Mary bore only one child – Jesus. Responding to this scripture, Catholic scripture scholars teach that “…in Semitic usage, the terms 'brother,' 'sister' are applied not only to children of the same parents, but to nephews, nieces, cousins, half-brothers, and half-sisters; cf Genesis 14:16; Genesis 29:15; Leviticus 10:4.”[3]
Another possible explanation, although it comes from an apocryphal source from the 2nd or 3rd centuries A.D., is that the Lord’s foster father, St. Joseph, had been previously married (and widowed). According to “The History of Joseph the Carpenter” from this first marriage, “[2.]… he begot for himself sons and daughters, four sons, namely, and two daughters. Now these are their names— Judas, Justus, James, and Simon. The names of the two daughters were Assia and Lydia.” These would have been the half-brothers and sisters of the Lord.
Because of this, when Mary comes looking for Jesus in this selection, she is, as would be expected, joined by members of the extended family. Jesus extends the family even further though his adoption of those who, as those “seated in the circle” who listen to his word and believe, telling those gathered that “…whoever does the will of God is my brother and sister and mother.”
CCC: Mk 3:31-35 500
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Reflection:
 |
| "Blessed Virgin Mary at Prayer" artist and date not cited. |
From the very beginning her faith is an inspiration to those who are with her. Chief among these would have been the Apostles to whom she would have been a frequent companion. Even when the Lord seemed to contradict familial relations as in St. Mark’s Gospel (Mark 3:31), he reaffirmed her role. Who else could be compared to Mother Mary when asked if they had done the “will of God”? She showed us all how the perfect love of God must color all decisions and actions from the time of the annunciation by the Archangel Gabriel: “Behold, I am the handmaid of the Lord. May it be done to me according to your word.” (Luke 1:38) to the Lord’s words from the cross to the Beloved Disciple: “Behold, your mother.” (John 19:27)
What do we learn from our “Teacher in the Spirit”? We learn that through faith in God’s promise, fulfilled in her Son, Jesus, that we receive deep and abiding grace, participating in the life of Christ. We learn that through obedience to the Christ’s commandment to “love one another as I have loved you,” we find true peace and contentment in this life and the ultimate reward in the next. That through fidelity and faithfulness to the Lord, even in the face of heartbreaking pain (no parent should ever need to endure the loss of their child), that we will find the unfailing fidelity of Christ who stands with us and supports us at such times.
We ask our “Teacher in the Spirit” for her intercession this day. May we learn from her, and by that learning find a place where she is queen in God’s Kingdom.
Pax
[1] Cf. Prov 8:1-9:6; Sir 24.
[2] NAB footnote on Galatians 1:19.
[3] From the reference note on Mark 6; 3 in the NAB.
[4] Ignatius
Catholic Study Bible, © 2010, Ignatius Press, San Francisco, CA. p. 198.
[5] John D. W. Watts, Isaiah 34–66, Revised Edition., vol. 25, Word Biblical Commentary (Nashville, TN: Thomas Nelson, Inc, 2005), 821–822.
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