Nativity of the Blessed Virgin Mary

The few historical details known about Mary’s life are those found in the Gospels, but there is nothing there about Mary’s birth or childhood. Mary’s first appearance in the Gospels is the scene where the Archangel Gabriel announces that she is to be the Mother of God. Tradition claims that Mary was born in Jerusalem, and as early as the fifth century the Jerusalem Church commemorated Mary’s birth on September 8. It seems that the commemoration arose in association with the church that was built near the Pool of Bethsaida and dedicated to the Birth of Mary. Tradition also claims that that church had been built on the site of the dwelling of SS. Joachim and Anne (see July 26), the parents of Mary. Years later, the name of the church was changed, and since the time of the crusaders it has been known as the Church of St. Anne. The final prayer in today’s Mass gives the reason why we are filled with joy at Mary’s birth, for it was she who brought the dawn of hope and salvation to the world in giving birth to Christ, our Savior.

Wednesday of the Twenty-Third Week of Ordinary Time

Lectio

   Luke 6:20–26

Meditatio

“Raising his eyes toward his disciples [Jesus] said.…”

   The Beatitudes as related by Luke sound different from the more familiar ones in the Gospel of Matthew. Luke’s are explicitly directed at the disciples. Matthew’s seem less personal, although the context shows that there, too, the disciples are the primary audience. In Luke’s list, the disciples are praised for the sacrifices they’re making and are called to sacrifice even more, sharing in the sufferings of the Master. This Lucan version of the Beatitudes must be consoling to anyone who has been marginalized. People who are better off, on the other hand, may justifiably squirm when confronted with the woes. (It’s helpful to note that the woes are warnings, not predictions or curses.)

   After presenting the four woes, which are unique to his Gospel, Luke offers an antidote—the same challenge to “go beyond” that we find in Matthew’s Sermon on the Mount. Jesus’ followers are not to cling to the letter of the law but to live by its spirit, the twofold commandment to love God and neighbor. Both Luke and Matthew tell us that Jesus urged his followers to be impartially generous toward both the good and the bad, in imitation of the Father in heaven.

   They fit together well—the Beatitudes and the twofold Great Commandment of love, lived in the freedom of God’s responsible children. Since the Lord doesn’t let himself be outdone in generosity, his people often begin to enjoy the reward of the Beatitudes even on this earth. I once heard of a teenager who took the motto JOY—Jesus, Others, Yourself. It seems that he picked up on this very point. Both the Beatitudes and the woes lead to a moment of decision. Are we resolved to live the Beatitudes as Jesus did, and love God and neighbor with generous hearts? If so, let’s prepare for joy!

Oratio

   Father, Son, and Holy Spirit, so often I find in the teachings of Jesus that you’ve turned everything upside down! You say joy comes from poverty, hunger, sorrow, and persecution! How can it be? Yet, I do recall times of privation when I was strangely happy. This had to be your grace, my God. Where else can such consolations have come from? Help me to learn the logic of the Gospel, which stands the world on its head.

Contemplatio

   JOY—Jesus, Others, Yourself.

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ORDINARY GRACE Weeks 18–34: Daily Gospel Reflections (By the Daughters of St. Paul)

SS. Stephen Pongrácz and Melchior Grodziecki, Priests and Martyrs, and St. Mark Križevčanin, Canon of Estergom, Martyr

SS. Stephen Pongrácz, Melchior Grodziecki, and Mark Križevčanin met their martyrdom at the hands of Hungarian Calvinists in Košice (in today’s Slovakia). Stephen was born about 1582 in the family’s Alvincz Castle in Transylvania (now in Romania), and he entered (1602) the Society of Jesus in Moravia (part of today’s Czech Republic). After ordination (1615), he taught for a while at Humenné, Slovakia, and in 1619 was sent to Košice to minister to the Catholics there and in the outlying areas, who had not seen a priest for many a year.

Melchior was born in the family castle of Grodiec in Silesia, Poland, about 1584, and also entered (1603) the Society in Moravia, where Stephen was already a novice. After ordination (1616), he taught for a while in Prague, and then in 1619 he was likewise assigned to Košice. At this time, the city was a Calvinist stronghold. The two Jesuits set about their work within and outside the city. Fr. Pongrácz ministered to the Hungarians, while Fr. Grodziecki saw to the needs of those who spoke Polish and German. When the Calvinists saw that the priests’ work prospered and the number of Catholics increased, so did their hatred of them.

When news arrived that the army of the Calvinist prince of Transylvania was approaching Košice (this was the time of the Thirty Years’ War), both Frs. Pongrácz and Grodziecki returned to the city to be with the Catholics living there. At the same time, Fr. Mark Križevčanin (b. 1589) left Estergom to be with the Jesuits. The army easily gained control of the city on September 5, 1519, and when the military general learned that three Catholic priests were in the city, he had them placed (September 6) under house arrest. Anticipating what was before them, the priests spent the night in prayer. On the morning of September 7, the soldiers—unable to get the priests to apostatize—beat them mercilessly. Fr. Križevčanin was their first victim—they stabbed him numerous times, then rubbed flaming torches over his body and finally beheaded him. They next tortured Fr. Pongrácz in similar fashion, then suspended him from a beam and proceeded to carve his body. Fr. Grodziecki suffered the same torment as Fr. Križevčanin, and he too was beheaded. Although two of the priests died on September 7, Fr. Pongrácz was only released from his sufferings on September 8. These martyrs of Košice were canonized by Pope John Paul II in 1995.

Tuesday of the Twenty-Third Week of Ordinary Time

Lectio

   Luke 6:12–19

Meditatio

“… he spent the night in prayer.…”

   The image of Jesus alone on the mountain, praying through the night, has filled the consciousness of the Church from apostolic times. In imitation of Jesus, many have spent the night or some part of it in sincere and fervent prayer. What is it about prayer at night that seems so special and intense? Perhaps just the fact that this time is usually spent in a very different way—sleeping—makes keeping vigil in prayer at night seem more serious and determined.

   In some communities of contemplative religious, members get up during the night for prayer. And in churches that have perpetual adoration, some people prefer the nighttime hours. When you have to make an important decision or have a special prayer need, you may find it beneficial to pray at night. Jesus’ prayer before his choice of the twelve apostles is also an example for us.

   But if it isn’t feasible to pray in the late hours, you can find other ways to unite with Jesus in his prayer at night. Instead of reading a novel at bedtime, or falling asleep watching TV, consider taking that time for prayer instead. You can read and reflect on Scripture, pray the rosary, or simply talk to Jesus about your day. These activities may help you fall asleep more peacefully. Or, if you suffer from chronic or occasional insomnia, perhaps you can take some of the time you lie awake to pray for yourself and for others. As the psalmist prayed, “When I think of you upon my bed, through the night watches I will recall / That you indeed are my help, and in the shadow of your wings I shout for joy” (Ps 63:7–8).

Oratio

   At night, so many people need prayer. Jesus, be with all those who lie awake at night in fear, grief, worry, or hunger. Be with those who work at night. Be with those who sin at night—call them back to you. Be with mothers and fathers who get up during the night to take care of their children.

Jesus, you felt the need for prolonged prayer with your Father the night before you chose your twelve apostles. Help me remember to follow your example and to pray before making decisions—big or little—so that I open myself to your guidance. At this time, I ask in particular that you help me with.

Contemplatio

   Bless the Lord through the night.

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ORDINARY GRACE Weeks 18–34: Daily Gospel Reflections (By the Daughters of St. Paul)

Monday of the Twenty-Third Week of Ordinary Time

Lectio

   Luke 6:6–11

Meditatio

“But they became enraged and discussed together what they might do to Jesus.”

   This Gospel selection is a microcosm of Luke’s message in his Gospel and Acts of the Apostles. A man with a withered hand needs healing. The Pharisees are watching Jesus closely, seeking a reason to report him to the authorities. For Luke, to be full of grace, to be favored with the gracious acts of God’s kindness, requires listening, trust, and obedience.

   Mary, the first to be addressed as “full of grace,” is the fullest example of listening and trusting obedience. She bows before a mystery that she could not have completely comprehended, but to which she gives her whole life. Zechariah is punished for not trusting. Simeon and Anna are praised for their trusting prayers. The poor, the sick, the sinners who have nothing of their own in which to trust and who entirely depend on God’s mercy are called blessed. But woe is spoken to those who are popular, praised, and wealthy, those who trust in their own ideas, self-sufficiency, and righteousness.

   In these six verses of Luke we see a poor man with a withered hand simply sitting in the assembly in the synagogue. He is probably minding his own business, possibly wondering if he has the courage to ask Jesus to heal him. The Pharisees, however, have closed their minds and hearts to Jesus well before this meeting in the synagogue. They cannot hear him because his message contradicts everything they have felt to be true about how their lives should be lived. They cannot trust this dangerous young rabbi because the threat of the occupying power destroying their nation is too much for them. They cannot obey him because they have made up their minds to stop him from preaching and healing. In this passage we must face ourselves: what inspirations or invitations are we shutting out of our lives because of fear of what that change would mean? What we defend ourselves against could very well be the remedy offered to us for our salvation.

Oratio

   Father, so often I’ve discovered that precisely what I feared the most and fought against turned out to be just what I needed. Eventually I came to my senses. Every day you speak to me and invite me to change, to move from reacting, to deeply intentional ways of living and being. Help me to hear the hard word, to trust you, and to obey.

Contemplatio

   Father, I am listening.

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ORDINARY GRACE Weeks 18–34: Daily Gospel Reflections (By the Daughters of St. Paul)