Tuesday of the Second Week of Lent

Optional Memorial for Saint Cyril of Jerusalem, Bishop and Doctor of the Church
 
Proper readings for the Memorial of St. Cyril of Jerusalem
 
Biographical information about St. Cyril of Jerusalem

“The Penitent Christian”
by Peter Paul Rubens 1617

Readings for Tuesday of the Second Week of Lent [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary: [3]
 
Reading I: Isaiah 1:10, 16-20
 
Hear the word of the LORD,
princes of Sodom!
Listen to the instruction of our God,
people of Gomorrah!
Wash yourselves clean!
Put away your misdeeds from before my eyes;
cease doing evil; learn to do good.
Make justice your aim: redress the wronged,
hear the orphan’s plea, defend the widow.
 
Come now, let us set things right,
says the LORD:
Though your sins be like scarlet,
they may become white as snow;
Though they be crimson red,
they may become white as wool.
If you are willing, and obey,
you shall eat the good things of the land;
But if you refuse and resist,
the sword shall consume you:
for the mouth of the LORD has spoken!
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Commentary on Is 1:10, 16-20
 
This reading from the beginning of the Book of Isaiah contains one of what are called the “Lawsuit Oracles." They are so called because they are framed the same way as charges brought before Jewish courts. In this reading, the charge leveled at his audience (probably at a feast day) is a reference to the sin of Sodom and Gomorrah.
 
The command that God sends through the prophet is for the people to wash themselves clean, not in the physical sense but in the spiritual sense. Repent from the sin and return to God’s way. Note here the sin is not simply spiritual but through actions. In the same way, repentance is required through action not merely prayer.
 
The reading concludes with the consequences of the choices God places before them. If they accept the penitential role and return to God, they will be forgiven, and good things will be theirs. If, on the other hand, they do not, eternal death awaits them.
 
CCC: Is 1:10-20 2100; Is 1:17 1435; Is 1:16-17 1430
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Responsorial Psalm: Psalm 50:8-9, 16bc-17, 21 and 23
 
R. (23b) To the upright I will show the saving power of God.
 
“Not for your sacrifices do I rebuke you,
for your burnt offerings are before me always.
I take from your house no bullock,
no goats out of your fold.”
R. To the upright I will show the saving power of God.
 
“Why do you recite my statutes,
and profess my covenant with your mouth,
Though you hate discipline
and cast my words behind you?”
R. To the upright I will show the saving power of God.
 
“When you do these things, shall I be deaf to it?
Or do you think that I am like yourself?
I will correct you by drawing them up before your eyes.
He that offers praise as a sacrifice glorifies me;
and to him that goes the right way I will show the salvation of God.”
R. To the upright I will show the saving power of God.
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Commentary on Ps 50:8-9, 16bc-17, 21 and 23
 
Psalm 50 has what is known as a “prophetic liturgy” structure. It was probably used as part of one of the Hebrew feasts (most likely dealing with the renewal of the covenant, possibly the Feast of Tabernacles). It is also considered a “covenant lawsuit,” that is a lament against those who have violated God’s law and the covenant made with the Lord upon which the law was based. Echoing the charges leveled against Israel by the prophet Isaiah (Isaiah 1:10-17), the psalmist condemns empty ritual and sacrifice not reflective of external actions and internal faith.
 
The psalm is didactic. Although sacrifice is mentioned, it is more the sincerity of those offerings in homage to God that is in question: “Why do you recite my statutes, and profess my covenant with your mouth, though you hate discipline and cast my words behind you?” The psalmist calls the people to authentic action that will merit God’s salvation. God wants genuine obedience and sincere praise. He rebukes the hypocritical worshiper. Used in conjunction with 1 Samuel 15:16-23, we can see this as a pronouncement against Saul’s rationalization about the will of God.
 
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Gospel: Matthew 23:1-12
 
Jesus spoke to the crowds and to his disciples, saying,
“The scribes and the Pharisees
have taken their seat on the chair of Moses.
Therefore, do and observe all things whatsoever they tell you,
but do not follow their example.
For they preach but they do not practice.
They tie up heavy burdens hard to carry
and lay them on people’s shoulders,
but they will not lift a finger to move them.
All their works are performed to be seen.
They widen their phylacteries and lengthen their tassels.
They love places of honor at banquets, seats of honor in synagogues,
greetings in marketplaces, and the salutation ‘Rabbi.’
As for you, do not be called ‘Rabbi.’
You have but one teacher, and you are all brothers.
Call no one on earth your father;
you have but one Father in heaven.
Do not be called ‘Master’;
you have but one master, the Christ.
The greatest among you must be your servant.
Whoever exalts himself will be humbled;
but whoever humbles himself will be exalted.”
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Commentary on Mt 23:1-12
 
This passage is the introduction to the invective against the scribes and Pharisees. It sets the stage for the “seven woes” which follow in the chapter. St. Matthew uses Jesus' teaching about the leaders of the Jewish faith as counterexamples of what the leaders of the Christian faith must be like. The scribes and Pharisees led from the authority given by the temple. According to the Gospel, they did not practice what they taught and performed their worship for others to see rather than out of true faith and worship of God.
 
St. Matthew continues the theme of authentic worship (that is, worship that changes the actions of the faithful). The author gives us Jesus' discourse that upholds the Law of Moses and, at the same time, chastises those who misuse it. He describes in detail how the scribes burden the people with ritual, but do not practice that same law. The complaint is twofold: first is the rigor with which the law is interpreted (“They tie up heavy burdens hard to carry and lay them on people’s shoulders”), and second is the hypocrisy of the scribes and Pharisees: “All their works are performed to be seen” (see also Matthew 6:1-8).
 
The selection promotes an interpretation of Christian leadership which is one of humility and compassion rather than one of prideful superiority. “These verses, warning against the use of various titles, are addressed to the disciples alone. While only the title 'Rabbi' has been said to be used in addressing the scribes and Pharisees (Matthew 23:7), the implication is that Father and 'Master' also were. The prohibition of these titles to the disciples suggests that their use was present in Matthew's church. The Matthean Jesus forbids not only the titles but the spirit of superiority and pride that is shown by their acceptance. Whoever exalts . . . will be exalted: cf Luke 14:11.” [4]
 
CCC: Mt 23:9 2367; Mt 23:12 526
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Reflection:
 
Recall a time in your earlier years when you got into a fight at school with a schoolmate or at home with one of your siblings.  The person in authority brought you together with the person with whom you fought and said, “Alright, I want you to say you’re sorry and be friends (or shake hands).”  Depending upon the depth of the argument, or the violence of the fight, and the authority figure commanding reconciliation, we responded slowly or quickly with, “Okay, I’m sorry” (usually the most insincere statement we could utter, again depending on the circumstances).
 
This example of insincere actions is analogous to what Sacred Scripture addresses in the passages we are given today.  The prophet Isaiah attacks the Hebrews for their lack of true contrition.  And Jesus is going after the definition of holiness in the Gospel.  He is attacking the scribes and Pharisees for their lack of understanding about what God wants from us.
 
A couple of times this Lenten season we have heard this injunction, the first time on Ash Wednesday and again more recently.  What Jesus is trying to get us to understand is the heart is more important than the rules.  Remember how he praised the widow who gave from her need, even though it’s less than the rich give.  Remember how he has instructed us not to put on airs when we pray or fast.  It is interior change that Christ wants from us.
 
In the first reading from Isaiah, the prophet is demanding repentance of the Hebrew people.  That call comes to us coupled with Jesus strongly rebuking the religious leaders of his day about exterior enhancements (“All their works are performed to be seen. They widen their phylacteries and lengthen their tassels.”).
 
If Jesus were here with us today, what would he say about our practice of the faith he left for us?  Would he sadly shake his head and say, “See they fast, but they don’t really fast in their hearts.” Or “See, they worship, but it is out of obligation, not out of love for my Father.” Or “See how they treat one another; is that the word I left them?”  There is a great quote from Pope Francis who says, speaking about penitence and the Lenten mission: “Let us not forget that real poverty hurts: no self-denial is real without this dimension of penance. I distrust a charity that costs nothing and does not hurt.”
 
Exterior change is easy.  We can run down and get a haircut or buy new clothes and we look like a different person.  Changing our interior attitudes is much more difficult and it shows on the outside as well.  Change on the inside takes constant work.  It happens through conversations with God through his Son in prayer.  It happens by hanging around with the saints and trying to emulate them.  (Don’t we tell our children that who they spend time with will label them?)  Who are we spending our time with, American Idol or the Lord?
 
Today, while our prayer continues to be sincere, we pledge also to act on our words.  As people of faith, we will work diligently to ensure what we believe is how we are perceived by others.
 
Pax
 
Stations of the Cross
 

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[1] The picture is “The Penitent Christian” by Peter Paul Rubens 1617.
[2] S.S. Commemoratio
[3] The readings are taken from the New American Bible, with the exception of the psalm and its response which were developed by the International Committee for English in Liturgy (ICEL). This republication is not authorized by USCCB and is for private use only.
[4] NAB footnote on Matthew 23:8-12.

Monday of the Second Week in Lent

Optional Memorial for Saint Patrick, Bishop

 
Proper readings for the Memorial of St. Patrick
 
Biographical Information about St. Patrick

“Christ on the Cross”
by El Greco, 1585-90

 
Readings for Monday of the Second Week in Lent [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary: [3]
 
Reading I: Daniel 9:4b-10
 
“Lord, great and awesome God,
you who keep your merciful covenant toward those who love you
and observe your commandments!
We have sinned, been wicked and done evil;
we have rebelled and departed from your commandments and your laws.
We have not obeyed your servants the prophets,
who spoke in your name to our kings, our princes,
our fathers, and all the people of the land.
Justice, O Lord, is on your side;
we are shamefaced even to this day:
we, the men of Judah, the residents of Jerusalem,
and all Israel, near and far,
in all the countries to which you have scattered them
because of their treachery toward you.
O LORD, we are shamefaced, like our kings, our princes, and our fathers,
for having sinned against you.
But yours, O Lord, our God, are compassion and forgiveness!
Yet we rebelled against you
and paid no heed to your command, O LORD, our God,
to live by the law you gave us through your servants the prophets.”
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Commentary on Dn 9:4b-10
 
“This chapter consists, not of a symbolic vision, as in chs.7-8, but a revelation made directly by an angel.  In answer to Daniel’s prayer [captured in this reading] for a solution to the problem of why Jeremiah’s prophecy of a restoration of Israel after 70 years [Jeremiah 25:11; 29:10] has not been fulfilled, the angel Gabriel explains to him that the prophecy means seventy weeks of years – i.e., 7 times 70 years.” [4]
 
The prayer of repentance in this reading from Daniel is not an individual prayer, but a prayer of the whole people. In addition to enumerating the failings of the people, it also asks for compassion and forgiveness. We note that, following this request, the commandments of the Lord are summed up with: “to live by the law you gave us through your servants the prophets." The law and the prophets are fulfilled in Christ.
 
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Responsorial Psalm: Psalm 79:8, 9, 11 and 13
 
R. (see 103:10a) Lord, do not deal with us according to our sins.
 
Remember not against us the iniquities of the past;
may your compassion quickly come to us,
for we are brought very low.
R. Lord, do not deal with us according to our sins.
 
Help us, O God our savior,
because of the glory of your name;
Deliver us and pardon our sins
for your name’s sake.
R. Lord, do not deal with us according to our sins.
 
Let the prisoners’ sighing come before you;
with your great power free those doomed to death.
Then we, your people and the sheep of your pasture,
will give thanks to you forever;
through all generations we will declare your praise.
R. Lord, do not deal with us according to our sins.
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Commentary on Ps 79:8, 9, 11 and 13
 
Psalm 79 is a lament over the destruction of the temple. In this part of the hymn the psalmist asks God for forgiveness of past offenses and compassion in their need. Their sins have resulted in their imprisonment and separated them from God. This hymn was offered after the destruction of the temple and the loss of the Ark of the Covenant. It is a plea for compassion and help while repenting from sins (“Deliver us and pardon our sins for your name’s sake”).
 
CCC: Ps 79:9  431
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Gospel: Luke 6:36-38
 
Jesus said to his disciples:
“Be merciful, just as your Father is merciful.
 
“Stop judging and you will not be judged.
Stop condemning and you will not be condemned.
Forgive and you will be forgiven.
Give and gifts will be given to you;
a good measure, packed together, shaken down, and overflowing,
will be poured into your lap.
For the measure with which you measure
will in return be measured out to you.”
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Commentary on Lk 6:36-38
 
Jesus takes a quote from the Old Testament and twists it just slightly (in the OT the phrase frequently used is “Be holy, for I, the Lord your God, am holy” e.g. Leviticus 19:2). He goes further to tell the people that they need to stop judging or condemning, but to forgive. He concludes by saying that: “For the measure with which you measure will in return be measured out to you.” In other words, the standard against which they judge others is the standard by which the disciples will be judged by the Heavenly Father.
 
CCC: Lk 6:36 1458, 2842
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Reflection:
 
How many times have parents or teachers heard this question from two or more children? “That’s not fair.  His/her piece was bigger.”  We quickly learn that the easiest way to solve the problem is to have one child cut or separate whatever it is to be shared, and have the other child choose first which they want.  This ends arguments about fairness right from the start.
 
What we have in the Gospel proclaimed today is the Lord’s way of saying the same thing about forgiveness and judgment.  It is one of the more important principles the Lord gave us.  It certainly goes to the heart of Christian justice (the equitable distribution of physical wealth).
 
If we look at the Lord’s example, we see how judgment must be applied.  It is summed up in the rather cliché statement: “Hate the sin, love the sinner.”  Applied in the Gospel, Jesus is telling his apostles not to judge people, but rather love and accept them; all participate in the fall of Adam.  Does he mean that we are to accept injustice as a part of being nonjudgmental? Not at all, we have seen the Lord condemn unjust acts even to driving the moneychangers out of the temple.  
 
At the beginning of his papacy, our Pope Francis famously said of homosexuals: “Who am I to judge?”  His statement, completely in accord with the Gospel was, as usual, misinterpreted by the press as giving tacit approval to the homosexual lifestyle.  As was seen on many occasions since, that is far from the truth.  We are all, as disciples, asked to defer to God for judgment; who are we to judge?  For our part, like our Pope, we proclaim the love of God to all his creatures, but we do not condone sins against the dignity of persons, nor do we abdicate our belief in natural law in the name of “inclusivity.”
 
In our own lives this teaching has a couple of impacts.  First, this is Lent, and we are focused on prayer, fasting and almsgiving. This speaks clearly to the almsgiving part.  Jesus tells us: “Give and gifts will be given to you; a good measure, packed together, shaken down, and overflowing, will be poured into your lap.” This hits us pretty hard since most of us have a fairly tight budget.  But it is true, the more one gives, the more they seem to receive. The same is true of forgiveness, the more we forgive, the more we will be forgiven.
 
This Gospel also lets us set the standard by which we will be judged to some degree.  Sure, there are some absolutes in God’s law but much of our moral theology is composed of shades of gray.  Jesus tells us that the depth of those shades of gray in which we paint others will be applied to us.  That takes us back to the sharing story above. 
 
Pax
 
Stations of the Cross

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[1] The picture is “Christ on the Cross” by El Greco, 1585-90.
[2] S.S. Commemoratio
[3] The readings are taken from the New American Bible, with the exception of the psalm and its response which were developed by the International Committee for English in Liturgy (ICEL). This republication is not authorized by USCCB and is for private use only.
[4] Jerome Biblical Commentary, Prentice Hall, Inc., © 1968, 26-30, p. 457.

Second Sunday of Lent

Catechism Links [1]

 
CCC 554-556. 568: the Transfiguration
CCC 59, 145-146, 2570-2572: the obedience of Abraham
CCC 1000: faith opens the way to comprehending the mystery of the Resurrection
CCC 645, 999-1001: the resurrection of the body

“Transfiguration”
by Marco Benefial, c. 1730

 
Readings for the Second Sunday of Lent [2]
 
Readings from the Jerusalem Bible [3]
 
Readings and Commentary: [4]
 
Reading I: Genesis 15:5-12, 17-18
 
The Lord God took Abram outside and said,
“Look up at the sky and count the stars, if you can.
Just so,” he added, “shall your descendants be.”
Abram put his faith in the LORD,
who credited it to him as an act of righteousness.
 
He then said to him,
“I am the LORD who brought you from Ur of the Chaldeans
to give you this land as a possession.”
“O Lord GOD,” he asked,
“how am I to know that I shall possess it?”
He answered him,
“Bring me a three-year-old heifer, a three-year-old she-goat,
a three-year-old ram, a turtledove, and a young pigeon.”
Abram brought him all these, split them in two,
and placed each half opposite the other;
but the birds he did not cut up.
Birds of prey swooped down on the carcasses,
but Abram stayed with them.
As the sun was about to set, a trance fell upon Abram,
and a deep, terrifying darkness enveloped him.
 
When the sun had set and it was dark,
there appeared a smoking fire pot and a flaming torch,
which passed between those pieces.
It was on that occasion that the LORD made a covenant with Abram,
saying: “To your descendants I give this land,
from the Wadi of Egypt to the Great River, the Euphrates.”
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Commentary on Gn 15:5-12, 17-18
 
We hear, in this reading, of the ritual formalization of the covenant between God and Abram (before his name was changed to Abraham). In this covenant God promises Abram that he will be the father of a great nation.  God promises him this posterity and the land to support it.  Within the context of this selection is a prophecy (v. 13-16) of some of the trials to come.  But God makes this promise, sealed with a sacrifice indicating a pledge on both sides.
 
A three year old animal was ritually mature, and the animal being cut in half is preserved in ritual as a sign of that covenant. We see it in the sacrifice of the Mass when the priest breaks the large host in half and pronounces the words: “This is the Lamb of God.” While it is not explicit in this text, Abram probably walked between the halves of the sacrifice to symbolize what happened to them would also happen to him if he failed in his part of the agreement (see Jeremiah 34:18).
 
CCC: Gn 15:5-6 762; Gn 15:5 146, 288; Gn 15:6 146, 2571
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Responsorial Psalm: Psalm 27:1, 7-8, 8-9, 13-14.
 
R. (1a) The Lord is my light and my salvation.
 
The LORD is my light and my salvation;
whom should I fear?
The LORD is my life’s refuge;
of whom should I be afraid?
R. The Lord is my light and my salvation.
 
Hear, O LORD, the sound of my call;
have pity on me, and answer me.
Of you my heart speaks; you my glance seeks.
R. The Lord is my light and my salvation.
 
Your presence, O LORD, I seek.
Hide not your face from me;
do not in anger repel your servant.
You are my helper: cast me not off.
R. The Lord is my light and my salvation.
 
I believe that I shall see the bounty of the LORD
in the land of the living.
Wait for the LORD with courage;
be stouthearted, and wait for the LORD.
R. The Lord is my light and my salvation.
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Commentary on Ps 27:1, 7-8, 8-9, 13-14
 
Similar in tenor to Psalm 23, we hear in this passage both a profession of faith (“The Lord is my light and my salvation”) and a plea for help (“Hear, O Lord, the sound of my call”).  Taken in total it is a consolation for all who have faith.
 
Psalm 27 begins in the form of a soliloquy asserting God’s role as refuge and savior. This passage continues with a prayer as the psalmist yearns to see God’s face to obtain his indulgence. “Commenting on this psalm, St. Augustine writes; ‘In the most hidden place, where only you may hear it, my heart says to you: Lord, I seek your face: and I will continue in this search, without ever taking rest, so that I may love you freely, for I will never find anything more precious than [your face]’ (Enarrationes in Psalmos, 26.8)." [5]
 
CCC: Ps 27:8 2730
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Reading II
Longer Form: Philippians 3:17—4:1
 
Join with others in being imitators of me, brothers and sisters,
and observe those who thus conduct themselves
according to the model you have in us.
For many, as I have often told you
and now tell you even in tears,
conduct themselves as enemies of the cross of Christ.
Their end is destruction.
Their God is their stomach;
their glory is in their “shame.”
Their minds are occupied with earthly things.
But our citizenship is in heaven,
and from it we also await a savior, the Lord Jesus Christ.
He will change our lowly body
to conform with his glorified body
by the power that enables him also
to bring all things into subjection to himself.
 
Therefore, my brothers and sisters,
whom I love and long for, my joy and crown,
in this way stand firm in the Lord.
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Commentary on Phil 3:17—4:1
 
In the first part of the reading St. Paul exhorts the community to imitate him and those who act in accord with his teaching.  He first calls on the Christians at Philippi to imitate the evangelist himself. 
 
"Paul knows that his witness will leave a more lasting impression than his words.  He appeals to readers to follow his example as he models his own life after Christ (1 Corinthians 4:9; 1 Corinthians 11:1)." [6]
 
"’There is no better teaching than the teacher's own example,’ St John Chrysostom exclaims, commenting on this passage; ‘by taking this course the teacher is sure of getting his disciple to follow him. Speak wisely, instruct as eloquently as you can ..., but your example will make a greater impression, will be more decisive.... When your actions are in line with your words, nobody will be able to find fault with you’ ("Hom. on Phil, ad loc.")." [7]
 
He then (Philippians 3:17-20) identifies those who “conduct themselves as enemies of the cross of Christ.” They do so by focusing their efforts on themselves (their stomach, their glory, earthly things). In contrast, the selection concludes, the Christian should focus on spiritual gifts and the promise of the resurrection.
 
The second part of the reading is the promise to the faithful members of the community. The promise is that, in the end, they will be conformed to Christ in spirit and body.
 
CCC: Phil 3:16-17 1156, 2633; Phil 3:18-21 2204; Phil 3:20 2217; Phil 3:21 2286; Phil 4:1 1807
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Or
Shorter Form: Philippians 3:20—4:1
 
Brothers and sisters:
Our citizenship is in heaven,
and from it we also await a savior, the Lord Jesus Christ.
He will change our lowly body
to conform with his glorified body
by the power that enables him also
to bring all things into subjection to himself.
 
Therefore, my brothers and sisters,
whom I love and long for, my joy and crown,
in this way stand firm in the Lord, beloved.
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Commentary on Phil 3:20---4:1
 
The shorter form of the reading omits the contrasting secular values of the enemies of Christ but retains the promise to the faithful members of the community. The promise is that, in the end, they will be conformed to Christ in spirit and body.
 
CCC: Phil 3:18-21 2204; Phil 3:20 2217; Phil 3:21 2286; Phil 4:1 1807
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Gospel: Luke 9:28b-36
 
Jesus took Peter, John, and James
and went up the mountain to pray.
While he was praying his face changed in appearance
and his clothing became dazzling white.
And behold, two men were conversing with him, Moses and Elijah,
who appeared in glory and spoke of his exodus
that he was going to accomplish in Jerusalem.
Peter and his companions had been overcome by sleep,
but becoming fully awake,
they saw his glory and the two men standing with him.
As they were about to part from him, Peter said to Jesus,
“Master, it is good that we are here;
let us make three tents,
one for you, one for Moses, and one for Elijah.”
But he did not know what he was saying.
While he was still speaking,
a cloud came and cast a shadow over them,
and they became frightened when they entered the cloud.
Then from the cloud came a voice that said,
“This is my chosen Son; listen to him.”
After the voice had spoken, Jesus was found alone.
They fell silent and did not at that time
tell anyone what they had seen.
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Commentary on Lk 9:28b-36
 
In this passage, St. Luke relates the account of the Transfiguration. Jesus goes up a mountain, to a high place with Peter, James, and John. ["Open-air cultic sites.  The term 'high place' is the usual translation of these worship sites.  Although these sites were often located on hills, they were not all so placed (cf. 1 Kings 11:7, 2 Kings 16:4, 17:9-10; Jeremiah 7:31, 32:35). They could be sited on mountain-tops (Deuteronomy 32:13; Isaiah 58:14; Amos 4:13; Micah 1:3) or even by the sea (Job 9:8).  The high places were dedicated to God or to Canaanite deities, and in the period before the establishment of the temple at Jerusalem, such worship centers could be considered legitimate (Exodus 20;24; Judges 6:26; 2 Kings 14:4; 1 Chronicles 21:15).  The first mention of them is in 1 Samuel 9:13, likely a reference to Ramah." [8]]  His appearance changed and the disciples observe him conversing about “his exodus” with Moses and Elijah (Jesus’ exodus would be the Passion toward which he was moving).
 
The disciples' response to this vision was first to “make three tents,” alluding to the Jewish feast of Tabernacles, placing the Lord at the same level of importance as Moses and Elijah. Before any response was made, a cloud came and cast a shadow over them, and God’s voice came from the cloud announcing: “This is my chosen Son, listen to him.” (Reminiscent of the words heard at his baptism in the Jordan: Matthew 3:17; Mark 1:11; and Luke 3:22.)  Jesus is elevated above Moses and Elijah to a place with God himself.
 
It is clear from this story, and the other transfiguration accounts, that what had happened was kept secret until after Jesus' death and resurrection. It was at that time that the true significance of the event was understood by the Christian community, and the experience placed in its proper position chronologically.
 
CCC: Lk 9:28 2600; Lk 9:30-35 2583; Lk 9:31 554, 1151; Lk 9:33 556; Lk 9:34-35 659, 697; Lk 9:35 516, 554
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Reflection:
 
We have arrived at the second week of our Lenten journey toward renewal.  Personally, I have been pretty good with my promise of abstinence from sweets, my personal Achilles heel.  But I have fallen short of my promise to add an extra hour to my prayer time.  The small satisfaction is at least I have not fallen into the condition St. Paul refers to in his Letter to the Philippians when talking about people who have fallen from faith as their god being their stomach. 
 
These little sacrifices we commit to in our Lenten discipline are important.  If we have given up something important to us, they are a constant reminder that we are, by reason of our creed – our statement of belief – people of the New Covenant.
 
We hear those words “New Covenant” in the Eucharistic Prayer when our priest says over the chalice: “Take this, all of you, and drink from it, for this is the chalice of my Blood, the Blood of the New and Eternal covenant.” [9]
 
That concept of covenant is expressed beautifully in the first reading we heard today from the book of Genesis.  To set the stage for what takes place, we find Abram (his name has not yet been changed to Abraham) in a depressed state.  God had promised Abram that he would make him a “great nation,” implying he would have many descendants (Genesis 13:2-3). Yet here he is after doing great service (saving Lot and following God’s commands), but still childless.  In his distress over this situation, which in the day meant he would have no one to continue his line, no one to look after the family inheritance, no one to tend him in his old age, and no one to bury him when the time came, he is ready to name Eliezer (Damascus Eliezer – the manager or cup bearer of his household [10]) as his heir.
 
We take up Abram’s story in our reading as God is reiterating his promise that Abram will have descendants as numerous as the stars! And at this point Abram had faith in God’s promise and consequently God pronounced this an act of “righteousness.” 
 
This may sound like a simple statement but in biblical language it is huge.  It means that God saw this as an act of steadfast faith which is followed with following God’s will and commands.  In essence, Abram becomes the model for all the faithful who follow him and translates into the New Testament where we find St. Paul and St. James (Galatians 3:7 and James 2:21-22)[11], saying faith in God requires actions in accordance with his will.
 
The symbolism of the covenant ritual that follows cements this solemn relationship, a relationship that is more than a simple promise.  It is a lifelong commitment to mutual love which is at the root of sacramental marriage in the modern Church.
 
The idea of that covenantal relationship between God and Christians is further expounded by St. Paul in his letter to the Philippians where he uses his own love and dedication to faith and following the commandments of Christ as an example.  As Abram was a model for the Hebrew people so St. Paul uses his own covenant with God as an example for the early Christians.  He compares his dedication to those who have fallen away, allowing their hedonistic urges to drive them away from their covenant with Christ.
 
At last, in the Gospel, we see the new covenant expressed in the Transfiguration of Jesus who can be seen by the disciples mediating the law represented by Moses, and the prophets represented by Elijah.  According to the witnesses, they are speaking about the Lord’s own sacrifice, sealing the new covenant with his blood.  He becomes the new promise, that is more than a promise to us of our salvation.  Just as when God pronounced Abram “righteous” he assured him of acquittal at the final judgment, so our Lord promises us salvation and eternal life in exchange for our faith in him.
 
Our Lenten journey is intended to remind us of our participation in the New Covenant.  Like Abram we can become lax as we think that the Lord’s promise has not been kept.  But we are reminded that his great love and mercy are always there for us and the promise still hangs before us if we are faithful to him. Our Lenten discipline is but a shadow of our promise to follow our faith with acts of prayer, fasting, and almsgiving. 
 
For me, I really need to follow up on that extra prayer time.  And since today is Sunday, I can splurge a little on the sweets.  But come tomorrow we are all back in the trenches, doing our best to live the New Covenant.
 
Pax
 

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[1] Catechism links are taken from the Homiletic Directory, Published by the Congregation for Divine Worship and the Discipline of the Sacraments, 29 June 2014.
[2] The picture is “Transfiguration” by Marco Benefial, c. 1730.
[3] S.S. Commemoratio
[4] The readings are taken from the New American Bible with the exception of the Psalm and its response which were developed by the International Committee for English in Liturgy (ICEL).  This republication is not authorized by USCCB and is for private use only.
[5] The Navarre Bible: “Psalms”, Scepter Publishers, Princeton, NJ, © 2003, p. 109..
[6] Ignatius Catholic Study Bible, © 2010, Ignatius Press, San Francisco, CA. p. 361
[7] The Navarre Bible: “Letters of St. Paul,” Scepter Publishers, Princeton, NJ, © 2003, p. 448.
[8] Catholic Bible Dictionary, © 2009 by Scott W. Hahn p. 361.
[9] The Roman Missal, International Committee for English in Liturgy (ICEL) © 2010, p. 499.
[10] The Word Biblical Commentary, Genesis 1-15, Volume 1, © 1987 by Thomas Nelson, Inc., p. 328.
[11] Ibid. p. 335.

Saturday of the First Week of Lent

“The Trials and Calling of Moses” (detail)
by Sandro Botticelli, 1481-82

 
Readings for Saturday of the First Week of Lent [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary: [3]
 
Reading I: Deuteronomy 26:16-19
 
Moses spoke to the people, saying:
“This day the LORD, your God,
commands you to observe these statutes and decrees.
Be careful, then,
to observe them with all your heart and with all your soul.
Today you are making this agreement with the LORD:
he is to be your God and you are to walk in his ways
and observe his statutes, commandments and decrees,
and to hearken to his voice.
And today the LORD is making this agreement with you:
you are to be a people peculiarly his own, as he promised you;
and provided you keep all his commandments,
he will then raise you high in praise and renown and glory
above all other nations he has made,
and you will be a people sacred to the LORD, your God,
as he promised.”
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Commentary on Dt 26:16-19
 
This reading from Deuteronomy is the final agreement in Moses’ Covenant.  In it the Israelites are told by Moses that for their part they must always follow God’s commandments and statutes.  The recitation of the laws that God revealed to Moses is now complete and attention now shifts to the covenant relationship between God and his chosen people. [4] For his part, the Lord has made them his special possession, favored above the other nations he has made.
 
"By treating man in this way, God shows himself to be both near to man and far above him. The mutual commitment of God and men in the Covenant is not a simple business-like transaction; it is something enduring, something which is being renewed all the time: for man, and particularly for the Christian, every day is a renewal of the Covenant, a new beginning (cf. Isaiah 43:19)." [5]
 
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Responsorial Psalm: Psalm 119:1-2, 4-5, 7-8
 
R. (1b) Blessed are they who follow the law of the Lord!
 
Blessed are they whose way is blameless,
who walk in the law of the LORD.
Blessed are they who observe his decrees,
who seek him with all their heart.
R. Blessed are they who follow the law of the Lord!
 
You have commanded that your precepts
be diligently kept.
Oh, that I might be firm in the ways
of keeping your statutes!
R. Blessed are they who follow the law of the Lord!
 
I will give you thanks with an upright heart,
when I have learned your just ordinances.
I will keep your statutes;
do not utterly forsake me.
R. Blessed are they who follow the law of the Lord!
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Commentary on Ps 119:1-2, 4-5, 7-8
 
Psalm 119 is an acrostic poem.  Each of the eight verses of the first strophe begins with the first letter of the Hebrew alphabet (aleph). Each verse of the second strophe begins with the second letter (beth), and so on for all 22 letters of the alphabet. The entire work is in praise of the law, and the joys to be found in keeping it. It is not "legalism" but a love and desire for the word of God in Israel's law, which is the expression of the Lord's revelation of himself and his will for man. In these opening verses, the psalmist establishes that a desire to keep the law is a prerequisite to offering sincere praise.
 
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Gospel: Matthew 5:43-48
 
Jesus said to his disciples:
“You have heard that it was said,
You shall love your neighbor and hate your enemy.
But I say to you, love your enemies,
and pray for those who persecute you,
that you may be children of your heavenly Father,
for he makes his sun rise on the bad and the good,
and causes rain to fall on the just and the unjust.
For if you love those who love you, what recompense will you have?
Do not the tax collectors do the same?
And if you greet your brothers and sisters only,
what is unusual about that?
Do not the pagans do the same? So be perfect, just as your heavenly Father is perfect.”
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Commentary on Mt 5:43-48
 
This passage is the second of six examples in St. Matthew’s Gospel of conduct demanded of the Christian disciple. The Lord extends the understanding of Mosaic Law. He first quotes Leviticus 19:18. Jesus tells the disciples once more that their behavior must be reflected in how they treat others, and must go beyond what was customarily understood. He tells his friends directly to love their enemies and pray for those who persecute them (not curse them as was customary, also echoed in Romans 12:17-21). This exhortation differentiates Christians, who love even their enemies based upon requirements of their faith. When the Lord uses the phrase "pray for those who persecute you" he allows that there is evil in the world, but this does not excuse the Christian from loving enemies, because we are "υιοί τοΰ Πατϱός  ̶  Sons of the Father.”
 
Jesus continues to reinterpret Mosaic Law.  Here, he goes after the closed community.  He tells the disciples, consistent with the instruction to “turn the other cheek,” to love not just those who love us but those who are our enemies as well.
 
He goes on to contrast the response expected from his disciples to the response customarily given (e.g. loving those who love you, greeting only one’s friends), asking: “Do not the pagans do the same?” The passage concludes with “So be perfect, just as your heavenly Father is perfect.” He points out that to do less than that is human nature, but the Christian calling is to be perfect as the heavenly Father is perfect. Only in St. Matthew’s Gospel is the word “perfect” used. In St. Luke’s Gospel the word is “merciful.”
 
CCC:  Mt 5:43-44 1933, 2844; Mt 5:44-45 2303, 2608; Mt 5:44 1825, 1968, 2262; Mt 5:45 2828; Mt 5:46-47 2054; Mt 5:47 1693; Mt 5:48 443, 1693, 1968, 2013, 2842
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Reflection:
 
Sometimes when we are in discussions with friends or family who see the faith as “non-inclusive” we may hear retorts like: “The best Christian that has ever been was Gandhi;” or some other epithet intended to challenge the notion that belief in the supremacy of Christ is key to our salvation.  People taking this approach have missed something very important that St. Matthew’s Gospel makes clear in the passage we are given today.
 
There is a difference between being a good and moral person and being a good Christian.  To use an analogy, it is like saying: “I have a rowboat in a pond and am therefore a sailor. This makes me just like the maritime seamen who take huge ships on the seas of the world.”  Some of the ingredients are the same, both have boats (although the scale is drastically different), and both are in a body of water; however the size and hazards are tremendously different. 
 
The principal differences between the good and moral person and the good Christian are, first, what they believe about God, and second, how they are motivated and what they expect from their lives.  We draw this distinction here because many of our brothers and sisters who claim to be Christian are in fact good moral people who have not taken a leap of faith. 
 
As the Gospel tells us, the Christian follows God in loving all his creation, that which is pleasing to the eye, to touch, to smell and to taste and that which is not pleasing. All of the physical reality we perceive is created by him and is therefore to be respected by us.  That includes our fellow travelers, whether they love us or not.  All were created by God, all are loved by God, and as God’s only Son shows us time and again, all are loved equally.
 
The distinguishing element here is that the good and moral person may love and respect creation too, but does so only so far as it is seen to be in that person’s best interests or the best interests of society in general.  Here’s an example.  There is an organization called PETA (People for the Ethical Treatment of Animals).  While it is certainly a Christian ideal to treat animals humanely, certain radical members of this group have gone so far as to kill people whom they thought were treating animals inhumanely.  Their reverence for the life of animals actually exceeded their reverence for human life.
 
This is just one example of how morality may be misconstrued as being analogous to Christianity.  The Christian is driven by love, and that is the underlying difference.  We are asked to love God first (Father, Son, and Holy Spirit) and then love others (all others, not just those who love us).  To do less would be a betrayal of Christ, who showed us what Christian love means.
 
Pax

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[1] The picture is “The Trials and Calling of Moses” (detail) by Sandro Botticelli, 1481-82.
[2] S.S. Commemoratio
[3] The readings are taken from the New American Bible, with the exception of the psalm and its response which were developed by the International Committee for English in Liturgy (ICEL). This republication is not authorized by USCCB and is for private use only.
[4] The Word Biblical Commentary, Deuteronomy 21:10-34:12, Volume 6B, © 1997 by Thomas Nelson, Inc., p. 647.
[5] The Navarre Bible: “Pentateuch,” Scepter Publishers, Princeton, NJ, © 2003, p. 763.