Memorial of Saint Alphonsus Liguori, Bishop and Doctor of the Church – Lectionary: 405

The God Who Appoints Feasts and Prophets

What does it mean to truly honor God—not just in word, but in the rhythm of our lives, our worship, and our openness to those He sends? Today’s readings draw us into this very question, inviting us to examine how we respond to the sacred: the sacred times, the sacred words, and the sacred messengers. In a world that often dismisses divine authority in favor of familiarity or convenience, these Scriptures remind us that God both appoints the times and sends the prophets—yet we are often the ones who turn away when they arrive.

Leviticus 23 outlines the sacred festivals of the Lord—holy days of Passover, Pentecost, Atonement, and Booths—each a rhythm of gratitude, humility, and obedience that God commanded Israel to live by. These feasts weren’t arbitrary; they were divine gifts meant to form a covenant people in memory and worship. Psalm 81 echoes this call to fidelity, warning Israel not to turn to foreign gods and declaring in God’s own voice: “Open wide your mouth that I may fill it” (Ps 81:11). Yet, despite all of God’s provisions, His people so often resist what He offers. In The Gospel of Matthew, we see this resistance most poignantly: Jesus, the Word made flesh, is rejected in His own hometown—not because He lacks wisdom or power, but because He is too familiar, too ordinary in their eyes. “A prophet is not without honor except in his native place” (Mt 13:57).

On this Memorial of Saint Alphonsus Liguori, Bishop and Doctor of the Church, the theme comes full circle. Alphonsus spent his life upholding the sacred—through moral theology, devotion to the Eucharist, and defense of the poor and forgotten. Like Christ, he too faced rejection and misunderstanding, even from within the Church. Yet he remained steadfast in proclaiming God’s mercy and calling people back to right worship and true devotion. Today’s readings—and Alphonsus’ legacy—remind us that to receive what is holy, we must humble ourselves before God’s appointed times and His chosen messengers. Are our hearts open to the sacred, even when it comes in familiar or challenging forms?

First Reading – Leviticus 23:1, 4–11, 15–16, 27, 34–37

God’s Liturgical Calendar

At first glance, Leviticus 23 may seem like a list of ancient religious obligations, but a closer look reveals a divine rhythm for life that still echoes through our liturgical year today. These feasts—Passover, Pentecost, the Day of Atonement, and the Feast of Booths—formed the very heartbeat of Israel’s covenant identity. For a people who had just been delivered from slavery, God offered a pattern of holy days to remember, to give thanks, to repent, and to rejoice. Each festival was not merely a holiday, but a holy day—a sacred interruption to ordinary time that invited the people into divine time. In the context of today’s theme, this reading reminds us that God Himself establishes how we are to worship and remember, and rejecting these appointed times is a rejection of His very presence. Just as the people of Nazareth rejected Jesus in The Gospel of Matthew, we too risk rejecting the God who longs to meet us in the rhythm of liturgy and sacrament.

Leviticus 23:1, 4-11, 15-16, 27, 34-37
New American Bible (Revised Edition)

Holy Days. ¹ The Lord said to Moses:

Passover. ⁴ These are the festivals of the Lord, holy days which you shall declare at their proper time. ⁵ The Passover of the Lord falls on the fourteenth day of the first month, at the evening twilight. ⁶ The fifteenth day of this month is the Lord’s feast of Unleavened Bread. For seven days you shall eat unleavened bread. ⁷ On the first of these days you will have a declared holy day; you shall do no heavy work. ⁸ On each of the seven days you shall offer an oblation to the Lord. Then on the seventh day you will have a declared holy day; you shall do no heavy work.

⁹ The Lord said to Moses: ¹⁰ Speak to the Israelites and tell them: When you come into the land which I am giving you, and reap its harvest, you shall bring the first sheaf of your harvest to the priest, ¹¹ who shall elevate the sheaf before the Lord that it may be acceptable on your behalf. On the day after the sabbath the priest shall do this.

Pentecost. ¹⁵ Beginning with the day after the sabbath, the day on which you bring the sheaf for elevation, you shall count seven full weeks; ¹⁶ you shall count to the day after the seventh week, fifty days. Then you shall present a new grain offering to the Lord.

²⁷ Now the tenth day of this seventh month is the Day of Atonement. You will have a declared holy day. You shall humble yourselves and offer an oblation to the Lord.

³⁴ Tell the Israelites: The fifteenth day of this seventh month is the Lord’s feast of Booths, which shall continue for seven days. ³⁵ On the first day, a declared holy day, you shall do no heavy work. ³⁶ For seven days you shall offer an oblation to the Lord, and on the eighth day you will have a declared holy day. You shall offer an oblation to the Lord. It is the festival closing. You shall do no heavy work.

³⁷ These, therefore, are the festivals of the Lord which you shall declare holy days, in order to offer as an oblation to the Lord burnt offerings and grain offerings, sacrifices and libations, as prescribed for each day,

Detailed Exegesis

Verse 1 – “The Lord said to Moses:”
This simple verse anchors the entire chapter in divine authority. The liturgical calendar of Israel is not manmade; it flows from the voice of God Himself. Worship begins not with our initiative, but with God’s.

Verse 4 – “These are the festivals of the Lord, holy days which you shall declare at their proper time.”
These appointed feasts were not optional community events; they were commanded by God and declared holy. The phrase “at their proper time” reveals that timing matters in divine worship. There is a sacred order, a kairos, that aligns our hearts with God’s.

Verse 5 – “The Passover of the Lord falls on the fourteenth day of the first month, at the evening twilight.”
Passover commemorates Israel’s deliverance from Egypt. Its timing at twilight is significant—the moment between day and night—symbolizing a transition from slavery to freedom, from death to life. This prefigures Christ, our Paschal Lamb (1 Cor 5:7), who gave His life at the hour of sacrifice.

Verse 6 – “The fifteenth day of this month is the Lord’s feast of Unleavened Bread. For seven days you shall eat unleavened bread.”
The unleavened bread recalls the haste of the Exodus, when the Israelites had no time to let bread rise. Spiritually, it points to purity and simplicity, as leaven was often a symbol of corruption (see 1 Cor 5:8).

Verse 7 – “On the first of these days you will have a declared holy day; you shall do no heavy work.”
Sabbath rest is built into the feasts. Worship involves sacrifice, yes, but also rest—a holy ceasing from labor to focus entirely on the Lord. This echoes the Sabbath commandment and God’s own rest in Genesis.

Verse 8 – “On each of the seven days you shall offer an oblation to the Lord. Then on the seventh day you will have a declared holy day; you shall do no heavy work.”
Daily offerings remind us that holiness is a process, not a one-time event. The return to rest on the seventh day creates a liturgical inclusio—beginning and ending in sacred stillness and worship.

Verse 9 – “The Lord said to Moses:”
This repeated phrase marks a new section, again emphasizing divine authority and reinforcing that the instructions to follow are not from Moses, but from the Lord.

Verse 10 – “Speak to the Israelites and tell them: When you come into the land which I am giving you, and reap its harvest, you shall bring the first sheaf of your harvest to the priest,”
This anticipates a future fulfillment. Even before entering the Promised Land, God commands thanksgiving. The offering of the first fruits shows that all we have comes from God and belongs to Him.

Verse 11 – “Who shall elevate the sheaf before the Lord that it may be acceptable on your behalf. On the day after the sabbath the priest shall do this.”
The elevation of the sheaf before the Lord mirrors the presentation of the Eucharist in the Mass. It is an act of offering and blessing—connecting earth to heaven through priestly mediation.

Verse 15 – “Beginning with the day after the sabbath, the day on which you bring the sheaf for elevation, you shall count seven full weeks;”
This begins the counting toward Pentecost—literally fifty days. This reveals how one feast flows into another, drawing the people deeper into covenantal life and thanksgiving.

Verse 16 – “You shall count to the day after the seventh week, fifty days. Then you shall present a new grain offering to the Lord.”
Fifty days after the first fruits, a new offering is made. This feast prefigures the Christian Pentecost in Acts 2, when the first fruits of the Church—empowered by the Holy Spirit—were offered to the world.

Verse 27 – “Now the tenth day of this seventh month is the Day of Atonement. You will have a declared holy day. You shall humble yourselves and offer an oblation to the Lord.”
Yom Kippur, the Day of Atonement, is the most solemn day of repentance. The command to “humble yourselves” (often interpreted as fasting) reminds us that reconciliation with God requires humility, sacrifice, and contrition.

Verse 34 – “Tell the Israelites: The fifteenth day of this seventh month is the Lord’s feast of Booths, which shall continue for seven days.”
The Feast of Booths (Sukkot) commemorated the Israelites’ time in the wilderness. Living in temporary shelters reminded them of God’s provision and presence during their journey to the Promised Land.

Verse 35 – “On the first day, a declared holy day, you shall do no heavy work.”
Again, sacred rest begins the celebration, helping the people shift their focus from worldly concerns to the memory of divine faithfulness.

Verse 36 – “For seven days you shall offer an oblation to the Lord, and on the eighth day you will have a declared holy day. You shall offer an oblation to the Lord. It is the festival closing. You shall do no heavy work.”
The closing eighth day, often seen as a day of new beginnings, looks forward to the eternal Sabbath. It hints at the eschatological hope—rest in God forever.

Verse 37 – “These, therefore, are the festivals of the Lord which you shall declare holy days, in order to offer as an oblation to the Lord burnt offerings and grain offerings, sacrifices and libations, as prescribed for each day,”
This final verse summarizes the divine command. Each feast requires its own oblation—no one-size-fits-all worship. God is specific, detailed, and intentional in how He wants to be honored.

Teachings of the Church

The Catechism of the Catholic Church teaches: “In the Old Testament, God revealed himself to his people Israel by making his name known to them… This people was the priestly people, called by the name of the Lord” (CCC 2810). The liturgical feasts in Leviticus prepared Israel to live as a priestly nation, distinct from the pagan nations around them. In fact, the Church Fathers often viewed the Jewish feasts as types or foreshadowings of the Sacraments and the liturgical year. Saint Augustine wrote: “The Old Testament is the New concealed, the New Testament is the Old revealed.” Saint Alphonsus Liguori, whose memorial we celebrate today, emphasized the power of liturgical devotion in shaping the soul. In his writings on the Eucharist, he declares: “He who prays is certainly saved; he who does not pray is certainly damned.” For Alphonsus, every feast and every sacrament was a means of union with God—a divine appointment not to be missed.

Reflection

How can we reclaim the sacred rhythm of life that God intended for us? In a world obsessed with busyness, consumption, and self-expression, Leviticus 23 reminds us that God calls us to stop, to remember, and to offer ourselves. Our Catholic liturgical calendar—with its feasts, fasts, and ordinary times—is not a burden, but a mercy. Do we mark holy days as truly “holy” in our homes and hearts? Are we giving God our first fruits—of our time, our attention, our gifts? Like the people of Nazareth, we can grow numb to what is sacred when it becomes familiar. But today’s reading beckons us to rediscover wonder in God’s appointments and to find renewal in divine worship. Will we meet God in the calendar He has given us, or reject Him by rushing past it?

Responsorial Psalm – Psalm 81:3–6, 10–11

The Music of Right Worship

The Psalm chosen for today is a beautiful complement to the first reading from Leviticus 23. As God outlines His appointed feasts in Leviticus, Psalm 81 provides the emotional and musical expression of those holy days. This psalm was likely sung during liturgical festivals like the Feast of Trumpets (Rosh Hashanah), calling the people to remember God’s mighty works and to recommit themselves to covenant fidelity. In today’s context, it forms a poetic and spiritual response to the command of sacred worship. It reminds us that God’s festivals are not just rituals, but invitations to enter a covenantal relationship with Him marked by joy, gratitude, and trust. The psalm calls out to a people who have forgotten the God who saved them—just as Jesus is rejected in The Gospel of Matthew and as so many of God’s messengers are dismissed when they call for authentic worship and obedience.

Psalm 81:3-6, 10-11
New American Bible (Revised Edition)

³ Take up a melody, sound the timbrel,
    the pleasant lyre with a harp.
⁴ Blow the shofar at the new moon,
    at the full moon, on our solemn feast.
⁵ For this is a law for Israel,
    an edict of the God of Jacob,
⁶ He made it a decree for Joseph
    when he came out of the land of Egypt.

¹⁰ There shall be no foreign god among you;
    you shall not bow down to an alien god.
¹¹ ‘I am the Lord your God,
    who brought you up from the land of Egypt.
    Open wide your mouth that I may fill it.’

Detailed Exegesis

Verse 3 – “Take up a melody, sound the timbrel, the pleasant lyre with a harp.”
This verse opens with an invitation to joyful praise. Music was central to Israelite worship, especially during festivals. Instruments like the timbrel and harp were used in processions and Temple liturgies, drawing the people into a communal experience of celebration. Joy is a vital component of worship, and here we are reminded that to praise God is also to delight in Him.

Verse 4 – “Blow the shofar at the new moon, at the full moon, on our solemn feast.”
The shofar (a ram’s horn) was traditionally blown during sacred assemblies, especially at the new moon and feasts such as Rosh Hashanah. This verse signals that God’s people are to begin their worship by proclaiming His presence with sound. Worship is not passive—it requires a bodily, audible response that acknowledges God’s kingship.

Verse 5 – “For this is a law for Israel, an edict of the God of Jacob,”
Worship is not merely a cultural tradition but a divine command. The psalmist roots these practices in the covenant: they are “a law” and “an edict” given by God Himself. This connects directly to Leviticus 23, where the holy days are not human inventions but God’s institutions.

Verse 6 – “He made it a decree for Joseph when he came out of the land of Egypt.”
This references the Exodus, where God redeemed His people from slavery and established them as His own. Joseph here represents the tribes of the north (Ephraim and Manasseh). The Exodus is not just a past event—it is the foundation of worship. God saves, and we respond in remembrance and praise.

Verse 10 – “There shall be no foreign god among you; you shall not bow down to an alien god.”
This is a direct echo of the first commandment. Fidelity to God is not simply about rituals but about exclusive devotion. The temptation to blend worship with foreign gods plagued Israel, and this verse is a stark reminder that right worship is inseparable from right belief.

Verse 11 – “I am the Lord your God, who brought you up from the land of Egypt. Open wide your mouth that I may fill it.”
God’s identity as Redeemer is emphasized once more. The invitation to “open wide your mouth” is deeply spiritual—it suggests that if we come to God with empty hands and hungry hearts, He will fill us. This is a powerful image of Eucharistic faith, prefiguring the nourishment God provides in the sacraments.

Teachings of the Church

The Catechism of the Catholic Church teaches: “God’s people is called to be a community of prayer. In the Old Testament, the revelation of prayer comes between the fall and the restoration of man, and the people of God are formed through events like the Exodus and the giving of the Law” (CCC 2595). This psalm encapsulates that idea—drawing the people back to the heart of worship through remembrance of what God has done. Saint Alphonsus Liguori, known for his intense Marian devotion and love for the Blessed Sacrament, also emphasized heartfelt, regular prayer as the lifeblood of spiritual growth. He once wrote, “Without prayer we have neither light nor strength to advance in the way which leads to God.” Just as the psalmist warns against foreign gods, Saint Alphonsus warned against the idols of comfort and sin that draw our hearts away from full reliance on God’s grace.

Reflection

This psalm is a sacred summons: to rejoice, to remember, and to reject anything that steals our worship from God. Do we live our lives attuned to the music of divine grace, or are we too distracted to notice the feasts that pass us by? Are our mouths open wide in prayer, praise, and spiritual hunger, or are they silenced by doubt, routine, or self-sufficiency? Today, God reminds us that He desires to fill us—but only if we make space. Let the sound of your prayer be like the blast of the shofar: bold, expectant, and proclaiming that God reigns. Saint Alphonsus would encourage us to begin and end each day with praise, even if it’s just a whispered hymn or a sigh of gratitude. Let us ask the Holy Spirit to retune our hearts to the rhythm of God’s song.

Holy Gospel – Matthew 13:54–58

Familiar Faces, Closed Hearts

Today’s Gospel presents a scene both intimate and tragic—Jesus returning to His hometown of Nazareth, not as the boy they remembered, but as the prophet they could not accept. In the cultural context of first-century Palestine, honor and social identity were tightly bound to one’s family and background. To the people of Nazareth, Jesus was just the carpenter’s son. Their inability to see beyond the surface led them to reject the very Wisdom and Power of God standing before them. This rejection is not simply personal—it’s emblematic of a broader human tendency: we resist the sacred when it comes to us in familiar or unexpected forms. In light of today’s theme, this Gospel contrasts the detailed reverence for worship seen in Leviticus 23 and the joy of praise in Psalm 81 with a chilling example of what happens when we harden our hearts to God’s appointed messengers. It’s a sobering reminder that God doesn’t always appear where or how we expect—but He is always calling.

Matthew 13:54-58
New American Bible (Revised Edition)

The Rejection at Nazareth. ⁵⁴ He came to his native place and taught the people in their synagogue. They were astonished and said, “Where did this man get such wisdom and mighty deeds? ⁵⁵ Is he not the carpenter’s son? Is not his mother named Mary and his brothers James, Joseph, Simon, and Judas? ⁵⁶ Are not his sisters all with us? Where did this man get all this?” ⁵⁷ And they took offense at him. But Jesus said to them, “A prophet is not without honor except in his native place and in his own house.” ⁵⁸ And he did not work many mighty deeds there because of their lack of faith.

Detailed Exegesis

Verse 54 – “He came to his native place and taught the people in their synagogue. They were astonished and said, ‘Where did this man get such wisdom and mighty deeds?’”
Jesus returns to Nazareth and teaches in the synagogue—a central place of worship and instruction. The people are astonished not because they believe, but because His wisdom and power clash with their expectations. Their question implies suspicion, not reverence. The wisdom of Christ confounds human categories, especially when it comes through familiar channels.

Verse 55 – “Is he not the carpenter’s son? Is not his mother named Mary and his brothers James, Joseph, Simon, and Judas?”
Here, they reduce Jesus to His human lineage. Their use of “carpenter’s son” shows how social status obscured their openness to the divine. They knew His family and could not reconcile their image of Jesus with the authority He now displayed. This verse reflects the danger of spiritual complacency—how over-familiarity can breed contempt.

Verse 56 – “Are not his sisters all with us? Where did this man get all this?”
Their questioning continues, emphasizing Jesus’ ordinariness. Instead of being moved to faith by His transformation, they are disturbed by it. The implicit message is: He is one of us, so He cannot be more than us. Their hearts are closed because their minds are fixed on categories God has long surpassed.

Verse 57 – “And they took offense at him. But Jesus said to them, ‘A prophet is not without honor except in his native place and in his own house.’”
Offense replaces wonder. The Greek word for “offense” (skandalizo) indicates stumbling—an inability to accept or follow. Jesus’ statement reflects a long prophetic pattern: those closest often reject the prophets sent to them (cf. Jeremiah 11:21; Luke 4:24). He acknowledges this pain but remains firm in His identity and mission.

Verse 58 – “And he did not work many mighty deeds there because of their lack of faith.”
This verse reveals a powerful spiritual law: God does not force miracles where there is no faith. Their rejection limited what Jesus could do—not because He lacked power, but because they lacked openness. Faith is not a magic formula but the soil in which grace takes root. Where faith is absent, the fruits of the kingdom cannot flourish.

Teachings of the Church

The Catechism of the Catholic Church teaches: “Faith is a personal act—the free response of the human person to the initiative of God who reveals himself. But it is not an isolated act. No one can believe alone, just as no one can live alone” (CCC 166). The people of Nazareth, though culturally and religiously bonded, collectively failed to make this personal response. Saint Alphonsus Liguori, whose memorial we celebrate today, experienced similar rejection during his life. Though a brilliant moral theologian and founder of the Redemptorists, he was misunderstood, even persecuted by those within the Church. Yet Alphonsus responded with humility and unwavering devotion. He once wrote, “Jesus Christ is all our love… He is the beauty of Paradise, the delight of the saints, the joy of the Father; love Him, and nothing will be wanting to you.” His writings encourage us to not be scandalized by Christ’s simplicity or nearness—but to love Him more because of it.

Reflection

This Gospel pierces the soul because it reveals a mirror: How often do we miss Jesus because He comes disguised in the ordinary? How many times do we silence prophets in our lives because we “know” them too well? Whether it’s a family member calling us to deeper conversion, a priest challenging us from the pulpit, or a saint like Alphonsus whose teachings unsettle our comfort zones—we are faced with a choice. Will we receive or reject? Faith requires humility: the humility to believe that God can speak through unexpected voices and familiar faces. Let us ask for the grace to recognize the presence of Jesus in those closest to us, and to never be too proud to be taught by the carpenter’s son. Will you honor the prophets God sends to your own house? Or will you, too, be offended by the holy standing right before you?

Living the Rhythm of Reverence

Today’s readings call us into a deeper awareness of the sacred rhythm God has set for our lives. From the appointed feasts in Leviticus, to the trumpet-blast praise of Psalm 81, to the quiet heartbreak of rejection in The Gospel of Matthew, we see a God who invites us—again and again—into relationship through worship, memory, and trust. The question is not whether God is speaking, but whether we are listening. Not whether God is present, but whether we are open.

In Leviticus, God outlines holy days not as arbitrary rituals, but as deeply personal encounters—reminders of deliverance, thanksgiving, and repentance. Psalm 81 turns that command into song, showing us that the heart of worship is joy rooted in remembrance. And Matthew’s Gospel reminds us that even the most sacred moments can be missed when we cling too tightly to our own expectations. The people of Nazareth couldn’t receive Jesus because they thought they knew Him too well. But saints like Alphonsus Liguori show us a better path—one of humility, reverence, and faith that endures rejection for the sake of truth. Like Christ, Alphonsus was overlooked and misunderstood, yet he chose to worship, to write, and to love with abandon.

So today, let us open our hearts to the feasts God appoints and the prophets He sends. Are you rushing past the sacred in your daily life? Have you allowed the familiar to blind you to the holy? May we be people who honor God not just on feast days, but in every season—offering our first fruits, our praise, and even our wounds. As Saint Alphonsus wrote: “Acquire the habit of speaking to God as if you were alone with Him, familiarly and with confidence and love.” May that habit begin now. Let this be the day we tune our lives to God’s rhythm, and receive His presence—no matter how unexpectedly it arrives.

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Reflection Questions:

First Reading – Leviticus 23:1, 4–11, 15–16, 27, 34–37
What place do holy days and liturgical seasons hold in your life?
Are there specific times when you’ve sensed God inviting you to rest or remember Him more deeply? How can you offer your “first fruits” to the Lord in your current season?

Responsorial Psalm – Psalm 81:3–6, 10–11
What does your worship sound like—do you make space for praise, music, and joy in your relationship with God? Where might God be asking you to remove “foreign gods” from your life so He can fill you with Himself?

Holy Gospel – Matthew 13:54–58
Have you ever rejected a truth or a person because it felt too familiar or uncomfortable? How can you grow in recognizing and honoring the “prophets” God has placed in your life, even if they challenge you?

May we go forward today with renewed hearts—ready to worship with reverence, to listen with humility, and to love with the same mercy Jesus offers us daily. Live boldly, walk in holiness, and let everything you do be marked by faith, trust, and love.

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