A Commentary and Reflection on the Readings for the 24th Sunday of Ordinary Time – Year B. The Liturgical Sense of the Scriptures Podcast, by Catholic Author and Theologian David L. Gray. READINGS: Isaiah 50:5-9, James 2:14-18, and Mark 8:27-35.
Living the Liturgical Life is Proof that We Belong to God
When Jesus teaches that a man’s heart is where his treasure lies[1] and that things made in the image of Caesar belong to Caesar while things made in the imago Dei belong to God,[2] He underscores a profound truth: everything bears evidence of its origin and ownership. This discernment extends to ourselves and others, revealing our true heart and identity.
Similarly, Aristotle, one of the pioneering figures in the realm of scientific inquiry, espoused the belief that through meticulous observation, the essence of a thing would ultimately reveal itself. This Aristotelian method of investigation is characterized by a systematic and empirical approach to understanding the natural world. By observing a seed transform into a sprout and then into a flourishing plant, we witness the inherent nature of life manifesting in stages. The culmination of this process, when the plant bears fruit, provides definitive insight into its identity. Thus, in observing the fruits of our actions and lives, we come to understand the divine imprint within us and recognize that we are, indeed, living proof that we belong to God.
The challenge in today’s world is that Catholics often fail to manifest tangible evidence of our divine belonging. We bear little resemblance to our venerated saints, whom God, in His mercy, provided as exemplars of what it truly means to belong to Him. If we ever aspire to ignite the world with the fervor of Christ Jesus, we must wholly commit ourselves to His cause and His joint mission with the Holy Spirit. Our lives must radiate evidence of our supreme love for God, fulfilling His promise in the Bridegroom’s Prayer: “Father, I have given them the glory You gave me, so that they may be one as We are one, I in them and You in me, that they may be brought to perfection as one, that the world may know that You sent me, and that You loved them even as You loved me.”[3] Conversely, if we fail to reflect God’s glory in our lives, the world will remain ignorant of the Father’s sending of the Son.
This profound connection between liturgy and life finds a radiant illustration in today’s readings for the 24th Sunday of Ordinary Time – Year B. We begin with Isaiah 50:5-9, where the prophet delivers the third of the four oracles concerning the Suffering Servant. This portrayal not only reveals His divine origin but also exemplifies the ultimate proof of belonging to God. Isaiah illuminates four key aspects of the Suffering Servant’s dedication: a divine vocation, the necessity of suffering for the glorification of God, unwavering trust in divine aid, and belief in the ultimate vindication by God.
The oracle announces, “The Lord GOD opened my ear; I did not refuse, did not turn away.” Here, the Suffering Servant acknowledges a divine vocation that compels unwavering obedience to God’s call. This is further emphasized as he continues, “I gave my back to those who beat me, my cheeks to those who tore out my beard; My face I did not hide from insults and spitting.” The Servant’s acceptance of suffering is a testament to his commitment to God’s glory.
Further, the Suffering Servant speaks with resolute faith, “He who declares my innocence is near.” The Servant’s confidence in divine support means that, despite the trials he faces, he remains unashamed and unafraid. Lastly, he proclaims with prophetic certainty, “See, the Lord GOD is my help; who will declare me guilty? See, they will all wear out like a garment consumed by moths.” This is a powerful assertion of the Servant’s trust in God’s vindication and the ultimate failure of his adversaries.
Today’s Second Reading from James 2:14-18, beginning with “What good is it, my brothers and sisters, if someone says he has faith but does not have works,” is oftentimes used by Catholics against the polemics of the protesting communities to prove that our trust in the efficacy of the Sacraments and sacramentals (or ‘works’ by a crude name) is not a life directed towards self-determination, but, rather, is the inevitable and consequential outcome of what we believe. This refrain is a response to the protesting community’s poorly evidenced and nuanced claim that we are justified (that is, ‘legally affirmed’) in Christ Jesus by faith alone.
It would immensely benefit those of the protesting community if we were to transcend the term ‘work’ and delve into the profound meaning behind James’ words and the essence of living a liturgical life. Every human existence is animated by faith and a deep trust in something objectively or subjectively greater than itself. When one’s faith and trust are wholly placed in Christ Jesus, life becomes an embodiment of truth. Conversely, a life marked by distrust and lack of faith in Christ is inevitably entangled in lies.
James’ challenge, “Indeed someone might say, ‘You have faith and I have works.’ Demonstrate your faith to me without works, and I will demonstrate my faith to you from my works,” is a compelling declaration that his life is a vivid animation and testimony of his beliefs. In Christ Jesus, faith and works are not rivals but are seamlessly woven together in the glorious tapestry we call ‘the liturgical life.’ They are strands of the same divine garment, each enhancing the other, creating a symphony and holistic expression of a life devoted to God.
The verses in today’s Gospel Reading from Mark 8:27-35, where we hear, “He [Jesus] began to teach them that the Son of Man must suffer greatly and be rejected by the elders, the chief priests, and the scribes, and be killed, and rise after three days,” must be read as the fulfillment of the Deutero-Isaiah Suffering Servant oracles. However, within the grand tapestry of today’s theme, which emphasizes the importance of our lives being a testament to our faith and trust in Christ Jesus, this reading offers a profound illustration of the journey of Simon Cephas.
When Jesus inquires, “But who do you say that I am?” and Simon bar-Jonah responds, “You are the Christ,” it is a bright example of a life animated by the Holy Spirit. Such a revelation could only be bestowed by the Divine Source of Truth.[4] Yet, moments later, after Jesus elucidates His role as the Suffering Servant, the narrative takes a dramatic turn. The text recounts, “Peter took him [Jesus] aside and began to rebuke him. At this, he [Jesus] turned around and, looking at His disciples, rebuked Peter and said, ‘Get behind me, Satan. You are thinking not as God does, but as human beings do.’” In this poignant exchange, we witness Peter’s journey of descent rather and ascent – from divine illumination to earthly fear and misunderstanding.
Peter’s oscillation between the profound truths of divine revelation and the limitations of human apprehension serves as a mirror to our own spiritual journeys. It underscores the delicate balance we must maintain, constantly striving to align our thoughts and actions with the divine will, rather than succumbing to the transient fears and misconceptions of worldly existence.
Indeed, the liturgical life is both an arrival in and a constant pilgrimage towards divine unity. Today’s readings emphasize the necessity of discerning the source of our thoughts and actions. Through this discernment, we are called to consistently act in virtue over sin, and trust over fear, thereby reflecting the divine light more profoundly as the hours progress.
This is just one way the readings at Mass this Sunday connect to the liturgy and how the liturgy is forming us on how to live our lives in the world. Be in the world what you have received through the liturgy.
[1] Cf. Matthew 6:12.
[2] Cf. Mark 12:17, Matthew 22:21, Luke 20:25.
[3] John 17:22-23.
[4] Cf. Matthew 16:17.
