Saturday

7th Week of Ordinary Time

(I) 1st Reading: Sirach 17:1-15

God and Man
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[1] The Lord created man out of earth, and turned him back to it again. [2] He
gave to men few days, a limited time, but granted them authority over the things
upon the earth. [3] He endowed them with strength like his own, and made them
in his own image. [4] He placed the fear of them in all living beings, and granted
them dominion over beasts and birds. [6] He gave them ears and a mind for thin-
king. [7] He filled them with knowledge and understanding, and showed them
good and evil. [8] He set his eye upon their hearts to show them the majesty of
his works. [10] And they will praise his holy name, to proclaim the grandeur of
his works. [11] He bestowed knowledge upon them, and allotted to them the law
of life. [12] He established with them an eternal covenant, and showed them his
judgments. [13] Their eyes saw his glorious majesty, and their ears heard the
glory of his voice. [14] And he said to them, "Beware of all unrighteousness."
[15] And he gave commandment to each of them concerning his neighbor.

The Divine Judge. A Call to Repentance
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[15] Their ways are always before him, they will not be bid from his eyes." 

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Commentary:

16:24-23:27. These chapters are the second of the five parts we can distinguish
in the book of Sirach. Like all the other parts it opens with doctrinal instruction
(16:24-18:14), dealing this time with the divine Wisdom manifested by the Crea-
tor in all his works; this is followed (18:15-23:27) by a series of practical tea-
chings. As in the previous part it is not easy to see any clear order in the ma-
xims. However, further emphasis is put here on prudence in speech.

16:24-18:14 The doctrinal introduction to the first part of the book (1:1-2:18) sum-
marized the main ideas in the book and put the focus, mainly, on the Lord, the
only God, as being the source of wisdom. Now the author goes on to explain that,
in creating the universe, the Most High arranged all his works in order and laid
down laws to govern them (16:27). First (cf. 16:24-31) we find teachings from the
first chapters of Genesis: creation took place "from [in] the beginning" (16:26a;
Gen 1:1); God determined the order of things (16:26b; Gen 1:3-2:3); with the re-
sult that it "was good" (Gen 1:4, 10, 12, 18, 21, 25, 31 and Sir 16:29b) and "he
covered its surface with all kinds of living beings" (16:30; Gen 1:20-31).

Pre-eminent among these created beings is man, made in the image of God (cf.
17:3; Gen 1:26-27). When it sees the harmony of the universe and all the living
things that populate it, the human mind can recognize that there is a pattern to
all this and can work its way up to God (17: 1-10). St Paul, in his Letter to the
Romans, makes the point, again that "his (God's) invisible nature, namely, his
eternal power and deity, has been clearly perceived in the things that have been
made" (Rom 1:20). In addition, man has been given divine law to help him lead
a life in line with what God has revealed to him over the course of time. And the
supernatural revelation of the Law through Moses makes God's wisdom shine
even brighter (17:11-17).

This brings the writer to reflect on God as Judge, and on man as someone who
must render an account to his creator, not just as regards his external actions
but as regards even his inmost thoughts. This is a well-argued case for conver-
sion to God (cf. 17:19-32). Ben Sirach has clear ideas about the meaning of life
and death, but the New Testament sees further. He knows that the Lord will "re-
compense" people (cf. 17:23), but he does not go so far as to say that there is
life after death (17:27-31).In any event, for the author the main thing is to give
praise to God (17:27-29); hence his call to conversion (17:24, 26, 29).

The doctrinal introduction to this second part of the book concludes with reflec-
tions on the majesty and compassion of God--so vast compared to man (18:1-
14).Having established just how limited man is, Ben Sirach asks himself: What
is man, and what good can be do? God is under no obligation to care for man,
to encourage him to do good or to guard him against evil. This sapiential style
of writing is rhetorical: it is meant to draw attention to God's kindness and mer-
cy towards man. The sacred writer does not have access to God's last revela-
tion in the form of Jesus Christ; but by contemplating God's favors to Israel he
is able to get more insights into man and the nature of man. John Paul II points
out that: "These are questions in every human heart, as the poetic genius of
every time and every people has shown, posing again and again -- almost as
the prophetic voice of humanity -- the "serious question" which makes human
beings truly what they are.

They are questions which express the urgency of finding a reason for existence,
in every moment, at life's most important and decisive times as well as more or-
dinary times. These questions show the deep reasonableness of human exis-
tence, since they summon human intelligence and will to search freely for a solu-
tion which can reveal the full meaning of life. These enquiries, therefore,are the
highest expression of human nature; which is why the answer to them is the
gauge of the depth of his engagement with his own existence. In particular, when
"the why of things" is explored in full harmony with the search for the ultimate an-
swer, then human reason reaches its zenith and opens to the religious impulse.
The religious impulse is the highest expression of the human being's free and per-
sonal search for the divine" ("Fides Et Ratio", note 28).
　

(II) 1st Reading: James 5:13-20

A Call for Constancy (Continuation)
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[13] Is any one among you suffering? Let him pray. Is any cheerful? Let him
sing praise. [14] Is any among you sick? Let him call for the elders of the church,
and let them pray over him, anointing him with oil in the name of the Lord; [15]
and the prayer of faith will save the sick man, and the Lord will raise him up; and
if he has committed sins, he will be forgiven. [16] Therefore confess your sins to
one another, and pray for one another, that you may be healed. The prayer of a
righteous man has great power in its effects. "Elijah was a man of like nature
with ourselves and he prayed fervently that it might not rain, and for three years
and months it did not rain on the earth. [18] Then he prayed again and the hea-
ven gave rain, and the earth brought forth fruit.

Concern for One Another
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[19] My brethren, if any one among you wanders from truth and some one brings
him back, [20] let him know that whoever brings back a sinner from the error of
his way will save his soul from death and will cover a multitude of sins.

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Commentary:

13-18. In this final counsels, St James has most to say on the subject of prayer.
He teaches that it is a necessary and effective counter to sadness ("suffering":
v. 13); the prayer of priests, while anointing the sick with oil, is the sacrament of
Anointing (vv. 14-15); prayer for others helps bring forgiveness of sins (v. 16). All
this is supported by the example of Elijah (vv. 17-18).

13. "Suffering": the Greek word, which can be translated as "experiencing sad-
ness", includes the idea of suffering under some evil, so the "sadness" can be
taken as some type of affliction, or sickness of the soul.

St Bede describes the attitude a Christian should adopt when he or she feels
overwhe]med by the "pest" of sadness, regardless of its cause: "Have recourse
to the Church; kneel in prayer before the Lord, asking him to send the grace of
his consolation, and do not imbibe the world's sadness, which only leads to
death" ("Super Iac. Expositio, ad loc."). Sadness, gloominess, is a powerful ally
of the devil and one of the subtlest weapons he uses to lead a person to commit
sin; one needs to react against it immediately.

"Being children of God, how can we be sad? Sadness is the end product selfish-
ness. If we truly want to live for God, we will never lack joy, even when we discover
our errors and wretchedness. Cheerfulness finds its way out into our life of prayer,
so much so that we cannot help singing for joy. For we in love, and singing is a
thing that lovers do" (St. J. Escriva, "Friends of God", 92).

14-15. The Magisterium of the Church teaches that this text promulgates the sa-
crament of the Anointing of the Sick: cf. the Council of Trent: "This holy anointing
of the sick was initiated as a true and proper sacrament of the New Testament by
Christ our Lord; it is implied in St Mark (cf. Mk 6:13) and it is commended to the
faithful and promulgated by the Apostle, St James, the brother of the Lord [...]
(Jas 5:14f). In these words, as the Church has learned from the apostolic Tradition
transmitted to her, he teaches the matter, the form, the proper minister and the
effects of this life-giving sacrament" ("De Sacramento Extremae Unctionis", chap.
1; cf. can. 1).

The matter of the sacrament is "oil blessed by a bishop, because anointing very
fittingly symbolizes the grace of the Holy Spirit, who anoints the soul of the sick
person in an invisible manner" ("ibid."). It is true that among ancient peoples
(including the Jews: cf. Is 1:6; Jer 8:21-22; Lk 10:34) oil was much appreciated
for its curative powers; hence the symbolism of this sacramental sign. But St.
James is looking at medicinal effects on the soul rather than on the body for he
says that the sick man will be saved and his sins will be forgiven. The Church
expressly teaches that the anointing stands for the grace of the Holy Spirit. The
oil of the sick is solemnly blessed by the bishop in the Chrism Mass; in case
of necessity it can also be blessed by the priest at the time he administers the
Anointing (cf. "The Rite of Anointing of the Sick", 21).

The form of the sacrament is the prayer which the priest recites as he anoints
the sick person on the forehead and hands. The Greek words of St James--"let
them pray over him, anointing him"--are so couched that they lead one to con-
clude that from the very beginning the praying and the anointing took place
simultaneously and therefore the formula "pray over" refers to a liturgical gesture.

As far as the minister of the sacrament is concerned, the Council of Trent,
referring to these verses, says: "They indicate that the proper ministers of this
sacrament are the presbyters of the Church. This does not refer to the older men
or to the more influential men in the community but to the bishops or the priests
duly ordained by the bishops through the laying on of hands of the presbyterate
(cf. 1 Tim 4:14)" ("De Sacramento Extremae Unctionis", chap. 3; cf. can. 4). The
term "elder" which St James uses also means someone older in age; but here
as in other New Testament passages (cf., e.g., Acts 11:10; 14:23; 15:2; 20:17;
1 Tim 5:17-19) it clearly refers to the bishops and priests of the Church.

As regards the effects of the sacrament, "Furthermore the complete effect of
this sacrament is explained in the words: 'and the prayer of faith will save the
sick man, and the Lord will raise him up, and if he be in sins, they shall be forgi-
ven him' (Jas 5:15). For this effect is the grace of the Holy Spirit, whose anointing
takes away sins, if there are any still to be expiated, and removes the traces of
sin: and it comforts and strengthens the soul of the sick person. It gives him great
confidence in the divine mercy. Encouraged by this, the sick more easily bears
the inconvenience and trials of the illness and more easily resists the temptations
of the devil who lies in wait for his heel. This anoint occasionally restores health
to the body if health would be of advantage to salvation of the soul" ("ibid.", chap.
2).

Finally, as regards the recipient of the sacrament and when it should administered,
the words of the letter point to an illness of some seriousness because the priests
are asked to go to the sick person's house. The Second Vatican Council says
that this sacrament is not only for those who are at point of death and that "as
soon as anyone of the faithful begins to be in danger of death from sickness or old
age, the fitting time for him to receive this sacrament has certainly already arrived"
("Sacrosanctum Concilium", 73). The Code of Canon Law lays down that "pastors
of souls and those who are close to the sick are to ensure that the sick are helped
by this sacrament in good time" (can. 1001).

It is important, therefore, to avoid delaying it unduly through fear of causing anxiety
or upset. "In public and private catechesis, the faithful should be encouraged to
ask for the anointing and, as soon as the time for the anointing comes, to receive
it with complete faith and devotion" ("The Rite of Anointing the Sick", 13).

This sacrament is a wonderful expression of divine mercy and of God's tender
loving care for every single soul: "our merciful Redeemer willed his servants
should always be provided with salutary safeguards against weapons of all ene-
mies. Accordingly he prepared great helps in the other sacraments to enable
Christians to keep themselves throughout their Iives untouched by any serious
spiritual harm, and likewise he protected them at the end of life with the invincible
strength of the sacrament of extreme unction. For even if our adversary seeks
occasions throughout the whole of life and about that he may devour our souls in
any way he can (cf. 1 Pet 5:8), there is no time at which he is more vehemently
intent on using all the forces of his cunning to destroy us completely and, if pos-
sible, to disturb our trust in divine mercy, than when he sees the end of life
approaching us" (Council Trent, "De Sacramento Extremae Unctionis", prologue).

15. "Will save the sick man": from the way St James uses the same elsewhere
(cf. 2:21; 2:14; 4:12; 5:20) we can see that he is referring to the salvation of the
soul. Secondarily, and to the degree that it makes for spiritual health, this sacra-
ment can also heal the body; it seems clear that the sacred writer does not
mean to say that physical health will always be restored, the Anointing of the
Sick were a guarantee that one would not die. And it is quite clear that, by virtue
of the grace of the sacrament, the sick person is strengthened to face the trauma
of illness and death with supernatural outlook and joy. "Nothing conduces more
to a tranquil death than to banish sadness, await with a joyous mind the coming
of our Lord, and be ready willingly to surrender the deposit entrusted whenever it
shall be his will to demand it back. To free the minds of the faithful from this soli-
citude, and fill the soul with pious and holy joy is, then, an effect of the sacrament
of Extreme Unction" ("St Pius V Catechism", II,6, 14).

"If he has committed sins, he will be forgiven": although the sacrament of Anoin-
ting of the Sick is a sacrament "of the living", that is, it should be received in the
state of grace, Catholic teaching, based on these words, says that Anointing can
forgive the mortal sins of a sick person who is repentant but has not been able to
go to Confession (cf., e.g., "Summa Theologiae, Supplement", q. 30, a. 1). Hence
the importance of conferring this sacrament "upon sick people who have lost
consciousness or lost the use of reason, if as Christian believers they would have
asked for it were they in control of their faculties" ("Rite of Anointing of the Sick",
14).

16. "Therefore confess your sins to one another": it is impossible to say exactly
what type of confession is being referred to. Some--St Augustine, for example
(cf. "In Ioann. Evang.", 58, 5)--interpret these words as referring to a pious custom
of confessing sins to others in a public act of contrition at which people prayed
for one another; in which case it could be the origin of the penitential rite at the
beginning of Mass. Others, including St Thomas (cf. "Summa Theologiae, Sup-
plement", q. 6, a. 6), apply these words to sacramental confession; in which
case one would have to understand it as meaning confession to priests. St Bede
in his commentary links these two possible interpretations while distinguishing
between venial and mortal sin: "In this sentence a distinction should be made:
we should confess to each other our lesser, daily sins, and believe that we are
saved by the daily prayer of others. But, as the law lays down, we should show
to the priest the uncleanness of graver leprosy and be sure to purify ourselves in
the manner and for the period that his decision specifies" ("Super Iac. expositio,
ad loc.").

Without intending to define the meaning of this text, the Council of Trent refers to
it when it teaches that it is a matter of divine law that all mortal sins be confessed
in the sacrament of Penance. "From the time of the institution of the sacrament
of Penance, already explained, the universal Church has always understood that
integral confession of sins (cf. Jas 5:16; 1 Jn 1:9; Lk 17:14) was also instituted
by the Lord, and that it is by divine law necessary (for the forgiveness) of all falls
committed after Baptism, for our Lord Jesus Christ, when he was about to ascend
from earth to heaven, left priests to take his place (Mt 16:19; 18:18; Jn 20:23), as
presidents and judges, before whom Christ's faithful should confess all the mortal
sins they might commit, so that by the power of the keys they (priests) might
pass sentence of resurrection or retention of sins" ("De Sacramento Paenitentiae",
chap. 5).

17-18. As a palpable example of the power of prayer, St James mentions Elijah,
whose prayer obtained that no rain should fall in Israel for a period, then that it
should come in abundance (cf. 1 Kings 17-18; Sir 48:3).

He thereby demonstrates the immense power of prayer, even for obtaining God's
help in our material needs. We must remember that good prayer identifies our
will with that of God, who is almighty. This has always been the way the saints
have understood it: "God has never and will never refuse anything to those who
ask him for his graces in the right way," the Curi of Ars says. "Prayer is the great
recourse we have for escaping from sin, for persevering in grace, for moving God's
heart and drawing down upon ourselves all manner of heavenly blessings, whether
for our soul or to meet our temporal needs" ("Selected Sermons", Fourth Sunday
after Easter).

19-20. St James' letter ends with an encouraging exhortation to apostolic concern
for those who stray from the right path. This is something extremely important,
causing St Teresa of Avila to exclaim: ""Whenever I read in the lives of saints of
how they converted souls, I seem to feel much more devout, tender and envious
of them than when I read of all the martyrdoms that they suffered. This is an incli-
nation given me by our Lord; and I think he prizes one soul which by his mercy,
and through our diligence and prayer, we may have gained for him, more than all
the other services we can render him" (:Book of Foundations", 1, '7). The Second
Vatican Council teaches that apostolic concern stems the Christian vocation itself
and therefore is something all Christians should have; referring to the apostolate
of lay people, it says specifically that it is sharing in the salvific mission of the
Church. Through Baptism and Confirmation all are appointed to this apostolate
by the Lord himself ("Lumen Gentium", 33).


Gospel Reading: Mark 10:13-16

Jesus and the Children
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[13] And they were bringing children to Him, that He might touch them; and the
disciples rebuked them. [14] But when Jesus saw it He was indignant, and said
to them, "Let the children come to Me, do not hinder them; for to such belongs
the Kingdom of God. [15] Truly, I say to you, whoever does not receive the
Kingdom of God like a child shall not enter it." [16] And He took them in His
arms and blessed them, laying His hands upon them.

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Commentary:

13-16. This Gospel account has an attractive freshness and vividness about it
which may be connected with St. Peter, from whom St. Mark would have taken
the story. It is one of the few occasions when the Gospels tell us that Christ
became angry. What provoked His anger was the disciples' intolerance: they
felt that these people bringing children to Jesus were a nuisance: it meant a
waste of His time; Christ had more serious things to do than be involved with
little children. The disciples were well-intentioned; it was just that they were
applying the wrong criteria. What Jesus had told them quite recently had not
registered: "Whoever receives one such child in My name receives Me; and
whoever receives Me, receives not Me but Him who sent Me" (Mark 9:37).

Our Lord also stresses that a Christian has to become like a child to enter the
Kingdom of Heaven. "To be little you have to believe as children believe, to love
as children love, to abandon yourself as children do..., to pray as children pray"
(St. J. Escriva, "Holy Rosary", Prologue).

Our Lord's words express simply and graphically the key doctrine of man's divine
sonship: God is our Father and we are His sons and daughters, His children; the
whole of religion is summed up in the relationship of a son with His good Father.
This awareness of God as Father involves a sense of dependence on our Father
in Heaven and trusting abandonment to His loving providence--in the way a child
trusts its father or mother; the humility of recognizing that we can do nothing by
ourselves; simplicity and sincerity, which make us straightforward and honest in
our dealings with God and man.

　

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Source: "The Navarre Bible: Text and Commentaries". Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.

Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States. We encourage readers to purchase
The Navarre Bible for personal study. See Scepter Publishers for details.

[참고: 이 파일은 저서명 "가톨릭 교회의 말씀 전례에 따른 성경공부 해설서"(엮은이: 소순태, 출판사: 가톨릭출판사)의 각주의 연장으로 마련되었습니다].