The biblical virtue of humility often gets mistranslated in our world. Many think of humility as ongoing self-effacement or even self-degradation. Humility, as the scriptures use it, is a sense of true self-awareness, of one's capacities and abilities. A false humility is actually a kind of deceit, and is often a mask for the face of arrogance that lies beneath it. Thus Sirach today tells us not to seek what is too sublime for us, or to search out what is beyond our strength. We are called to have an awareness of what we are able to grasp, and with what we are strong enough to contend. Scriptural humility also has about it an openness to the goodness of others and what is best in them. That is why both Sirach and Luke's Jesus instruct us not to deny our own self-worth, but to be ready to elevate and acclaim what is good or great in others. When we live this way, we are closer to understanding how God views all of us. We ought not place ourselves, but others, first. In living this humble way, we are living out of the heart of God, who is always ready to raise us up in honor at the table of the heavenly banquet.
(c) Copyright, J. S. Paluch Co.

A threefold message develops in today's readings. First, everyone is called to proclaim God's glory and receive salvation. Second, salvation is not for the unprepared.
Like a loving parent, God gently corrects and disciplines those who have been called. Usually suffering is part of the formation process. We are to accept it as Jesus once accepted his cross. Third, some people who imagine themselves saved are really not.

The door of salvation has been closed in their faces despite their cries and pleas. On the other hand, some who are treated with contempt and disdain actually do have a place in God's kingdom.  We need to take these lessons to heart. Recall your initial excitement on hearing God's word. How has the Good News that once caught your fancy taken deeper root in your life? Look again at the crosses you have been given. How are others transformed when they see how you have accepted and grown from your sufferings?

Finally, are there some people whom you imagine are not invited to God's kingdom? Why do you think so? For a moment, imagine them on the inside and yourself
on the outside. How might this be possible? Always try your best to enter by the narrow door. Come and proclaim God's glory.
(c) Copyright, J. S. Paluch Co.

Perhaps the most famous painting of the Assumption is Titian’s Assunta (1516-18). Painted almost 500 years before Pius XII declared the infallible dogma of the Assumption on November 1, 1950. The long-standing tradition of the Church, both East and West, was that  when Mary came to the end of her life she was taken into heaven. In the East, they called this the Dormition or “falling asleep” of Mary. In the West, it was referred to as the Assumptio or being “taken-up.”
 
In Pius XII’s Apostolic Constitution, Munificentissimus Deus, he declared the following:
 
By the authority of our Lord Jesus Christ, of the Blessed Apostles Peter and Paul, and by our own authority, we pronounce, declare, and define it to be a divinely revealed dogma: that the Immaculate Mother of God, the ever Virgin Mary, having completed the course of her earthly life, was assumed body and soul into heavenly glory.
 
Interestingly, this was only the 2nd of two papal  dogmas both of which deal with the Blessed Virgin, the first being the dogma of the Immaculate Conception.

By 1950 when the Assumption was declared a dogma, we were still digging out from the horrors of World War II. The atrocities seemed endless, and we were living in a cold war within an “atomic age.” Inconceivable possibilities now seemed possible, and we realized more than ever “man’s inhumanity to man.”
 
Nov. 1, 1950 the Catholic Church experienced the brilliant workings of the Holy Spirit holding up the truth and beauty of human life in the face of evil forces that would seek to destroy and diminish the great dignity we all have received through Christ. He is God made flesh, and she who gave her life to make this possible was not only preserved from sin for his conception, but is preserved from the decay of death at the ending of her earthly life. She is the truest of disciples following her Son in the Resurrection of the Body.
 
In our age, Our Lady speaks again of the dignity and beauty of all human life from the womb to the tomb. Her life is a celebration of the mystery of Redemption. In the face of all those forces which would degrade, diminish or destroy human life, she is a sign of hope. She is not only his mother, but our mother as well. Mary, full of grace! Be with us now and at the hour of our death!  
 

"Much will be required of the person entrusted with much" (Luke 12:48). Whew! At least the Lord hasn't entrusted me with much! Thank goodness that the work of the reign of God on earth has been entrusted to somebody else. This must be the "good news" of today's Gospel, right? Wrong! In the mentality that has come to be known as "keeping up with the Joneses" we can gear ourselves toward a comparison with those who have more or who have been given more, even by God. Unfortunately, nowhere does Jesus say: "Not much will be expected of those who have been given only a little bit." Each of us, in our own way, has been given something, some gift or treasure that we can put toward the work of the reign of God. This is the vocation of Christian discipleship. Perhaps others seem to have been given more; evaluating this is not the disciple's concern. The concern of each of us in the vocation for which we have been chosen is to take what we have been given, and consecrate it for the continued in-breaking of God's kingdom of justice, joy, peace, and beauty. Then will we come to realize that we have indeed been given much.
(c) Copyright, J. S. Paluch Co.