Friday of the First Week of Lent

 

“The Penitent”
by Albrecht Dürer, 1510

Readings for Friday of the First Week of Lent [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary:[3]
 
Reading I: Ezekiel 18:21-28
 
Thus says the Lord GOD:
If the wicked man turns away from all the sins he committed,
if he keeps all my statutes and does what is right and just,
he shall surely live, he shall not die.
None of the crimes he committed shall be remembered against him;
he shall live because of the virtue he has practiced.
Do I indeed derive any pleasure from the death of the wicked?
says the Lord GOD.
Do I not rather rejoice when he turns from his evil way
that he may live?
 
And if the virtuous man turns from the path of virtue to do evil,
the same kind of abominable things that the wicked man does,
can he do this and still live?
None of his virtuous deeds shall be remembered,
because he has broken faith and committed sin;
because of this, he shall die.
You say, “The LORD’s way is not fair!”
Hear now, house of Israel:
Is it my way that is unfair, or rather, are not your ways unfair?
When someone virtuous turns away from virtue to commit iniquity, and dies,
it is because of the iniquity he committed that he must die.
But if the wicked, turning from the wickedness he has committed,
does what is right and just,
he shall preserve his life;
since he has turned away from all the sins that he committed,
he shall surely live, he shall not die.
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Commentary on Ez 18:21-28
 
The Prophet Ezekiel expounds upon the concept of individual responsibility (see also 2 Kings 14:6, Jeremiah 31:29ff, and Deuteronomy 24:16). He begins this passage by saying that if an evil person turns away from their sins they will receive redemption. Speaking for God, he says that the Lord does not enjoy punishing those who disobey, rather he rejoices when repentance leads to redemption. The reading continues saying that if a virtuous person falls into sin and turns from the righteous path, that person will die because of their sin. It has been postulated that this may have been part of a liturgical rite that was an act of contrition prior to entering the temple in that it brings into consideration the Code of the Law and the Code of Holiness.
 
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Responsorial Psalm: Psalm 130:1-2, 3-4, 5-7a, 7bc-8
 
R. (3) If you, O Lord, mark iniquities, who can stand?
 
Out of the depths I cry to you, O LORD;
LORD, hear my voice!
Let your ears be attentive
to my voice in supplication.
R. If you, O Lord, mark iniquities, who can stand?
 
If you, O LORD, mark iniquities,
LORD, who can stand?
But with you is forgiveness,
that you may be revered.
R. If you, O Lord, mark iniquities, who can stand?
 
I trust in the LORD;
my soul trusts in his word.
My soul waits for the LORD
more than sentinels wait for the dawn.
Let Israel wait for the LORD.
R. If you, O Lord, mark iniquities, who can stand?
 
For with the LORD is kindness
and with him is plenteous redemption;
And he will redeem Israel
from all their iniquities.
R. If you, O Lord, mark iniquities, who can stand?
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Commentary on Ps 130:1-2, 3-4, 5-7a, 7bc-8
 
Psalm 130 is a song of lament. The psalmist cries out to God to hear the voice of the one who calls, and to forgive the sins they have committed. The second verse, which is also the refrain, sums up the lament, saying that if there is no forgiveness all will fall because all have sinned.
 
CCC: Ps 130:3 370
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Gospel: Matthew 5:20-26
 
Jesus said to his disciples:
“I tell you,
unless your righteousness surpasses that
of the scribes and Pharisees,
you will not enter into the Kingdom of heaven.
 
“You have heard that it was said to your ancestors,
You shall not kill; and whoever kills will be liable to judgment.
But I say to you, whoever is angry with his brother
will be liable to judgment,
and whoever says to his brother, Raqa,
will be answerable to the Sanhedrin,
and whoever says, ‘You fool,’ will be liable to fiery Gehenna.
Therefore, if you bring your gift to the altar,
and there recall that your brother
has anything against you,
leave your gift there at the altar,
go first and be reconciled with your brother,
and then come and offer your gift.
Settle with your opponent quickly while on the way to court.
Otherwise your opponent will hand you over to the judge,
and the judge will hand you over to the guard,
and you will be thrown into prison.
Amen, I say to you,
you will not be released until you have paid the last penny.”
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Commentary on Mt 5:20-26
 
This passage is the first of six examples in St. Matthew’s Gospel of conduct demanded of the Christian disciple. The first three, including this one, take a commandment of Mosaic law and deepen the meaning. Here the Lord takes the commandment “You shall not kill” (quoted from Exodus 20:13 and Deuteronomy 5:17), to a new level. He traces the logic from thought, to vulgar or abusive words, to violent action. In this translation, the Greek word "Raqa" is used to indicate deep insult. Where the Jewish law forbids the action, Christian law forbids the antecedents as well. The passage continues with the remedy for this action, and a foundation for the sacrament of reconciliation. He instructs us to be reconciled with a person with whom we have bad feelings, before coming to the altar. The consequences of failing to do so, he warns, are judgment and punishment.
 
CCC: Mt 5:20 2054; Mt 5:21-22 2054, 2257; Mt 5:21 2262, 2302; Mt 5:22-39 2262; Mt 5:22 678, 1034, 2302; Mt 5:23-24 2608, 2792, 2841, 2845; Mt 5:24 1424
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Reflection:
 
As we listen to Sacred Scripture, we can easily recall Ash Wednesday and the beginning of this Lenten season. We remember the words used when the ashes were applied: “Turn away from sin [repent] and believe in the Gospel!” Those words are repeated by Ezekiel and amplified by Christ in Matthew’s Gospel.
 
The words of repentance have, from the very earliest times, resulted in forgiveness. It is one of God’s great gifts to us. He forgives. After love, forgiveness (which is a characteristic or element of love if we really think about it) is the most obvious characteristic of the Father (who is love).
 
God’s forgiveness is not like our forgiveness. When we forgive someone for a wrong, let’s say a salesman at a store purposely overcharged us, and we discover the mistake and confront him. He says, “I’m sorry.” And we forgive him, right? But we probably don’t like him and will probably never do business with him again. In fact, we may never trade with the firm where he works again. God, on the other hand, forgives like a loving parent. He not only forgives the deed, but accepts the flaw in us that allowed us to commit such an act, no matter how heinous. We hear the understanding predicted by the Prophet Ezekiel:
 
If the wicked man turns away from all the sins he committed,
if he keeps all my statutes and does what is right and just,
he shall surely live, he shall not die.
None of the crimes he committed shall be remembered against him;
he shall live because of the virtue he has practiced.
 
We hear the forgiveness. We also hear that the key to forgiveness on our part is repentance (“If the wicked man turns away from all the sins he committed”). What Ezekiel tells us is that if we sin (we define sin as a conscious failure to love), and knowingly continue, unrepentant (this means we will probably repeat the act), we are not in a state of grace or forgiveness. We have not turned away from our sin, but away from God.
 
Jesus tells us in the Gospel that it goes even further. If we sin in our thoughts, we have committed that sin in the eyes of God. This statement binds us to vigilance and prohibits us from the hypocritical path of the Pharisees who, because of their rigid adherence to the letter of rabbinic law, felt they were somehow better than those who were not so outwardly scrupulous. We are called to a higher standard (some might say an impossible standard) of spirituality. Our thoughts and actions must coincide. What is seen must be genuine.
 
The call to repentance and the pledge of God’s forgiveness for true contrition are the connected messages we take with us today. As always, the doing is much more difficult than the saying. We pray today that we may come to true contrition through our repentance, and by doing so, come into the peace of Christ.
 
Pax

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[1] The picture is “The Penitent” by Albrecht Dürer, 1510.

[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.

Thursday of the First Week of Lent

“Esther and Ahasuerus”
by Bernardo Cavallino,1645-50

Readings for Thursday of the First Week in Lent [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary:[3]
 
Reading 1*: Esther C:12, 14-16, 23-25
 
Queen Esther, seized with mortal anguish,
had recourse to the LORD.
She lay prostrate upon the ground, together with her handmaids,
from morning until evening, and said:
“God of Abraham, God of Isaac, and God of Jacob, blessed are you.
Help me, who am alone and have no help but you,
for I am taking my life in my hand.
As a child I used to hear from the books of my forefathers
that you, O LORD, always free those who are pleasing to you.
Now help me, who am alone and have no one but you,
O LORD, my God.
“And now, come to help me, an orphan.
Put in my mouth persuasive words in the presence of the lion
and turn his heart to hatred for our enemy,
so that he and those who are in league with him may perish.
Save us from the hand of our enemies;
turn our mourning into gladness
and our sorrows into wholeness.”
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Commentary on Est C:12, 14-16, 23-25
 
In this prayer from the Book of Esther we find the queen in great distress. She is praying for the deliverance of the people of Israel.  They have been condemned to be slaughtered by her husband, the king, who was influenced by his trusted adviser (Haman).  She hopes to go before the king to plead for them.  But going into the presence of the king without an invitation from him is forbidden, on pain of death. She places all of her trust in God’s mercy, confident that he will intercede. This open and direct prayer form is similar in style to those found in the New Testament.
 
CCC: Est 4:17b 269
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Responsorial Psalm: Psalm 138:1-2ab, 2cde-3, 7c-8
 
R. (3a) Lord, on the day I called for help, you answered me.
 
I will give thanks to you, O LORD, with all my heart,
for you have heard the words of my mouth;
in the presence of the angels I will sing your praise;
I will worship at your holy temple
and give thanks to your name.
R. Lord, on the day I called for help, you answered me.
 
Because of your kindness and your truth;
for you have made great above all things
your name and your promise.
When I called, you answered me;
you built up strength within me.
R. Lord, on the day I called for help, you answered me.
 
Your right hand saves me.
The LORD will complete what he has done for me;
your kindness, O LORD, endures forever;
forsake not the work of your hands.
R. Lord, on the day I called for help, you answered me.
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Commentary on Ps 138:1-2ab, 2cde-3, 7c-8
 
Psalm 138 is a psalm of thanksgiving. It contains the same sense as if it were a continuation of the prayer of Esther C:12, 14-16, 23-25. It praises God for his saving works and expresses confidence in his saving help. It also supports the rescue of Paul and Silas (Acts 16:22ff) who prayed and whose prayers were answered by divine intervention. (“When I called, you answered me.”)
 
CCC: Ps 138 304; Ps 138:2 214
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Gospel: Matthew 7:7-12
 
Jesus said to his disciples:
“Ask and it will be given to you;
seek and you will find;
knock and the door will be opened to you.
For everyone who asks, receives; and the one who seeks, finds;
and to the one who knocks, the door will be opened.
Which one of you would hand his son a stone
when he asked for a loaf of bread,
or a snake when he asked for a fish?
If you then, who are wicked,
know how to give good gifts to your children,
how much more will your heavenly Father give good things
to those who ask him.
“Do to others whatever you would have them do to you.
This is the law and the prophets.”
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Commentary on Mt 7:7-12
 
In this passage from the Gospel of St. Matthew Jesus explains that, if the faithful pray to the Father, what they ask for will be given (within the context of “good gifts”). This universal truth, he explains is because of God’s infinite love for us. In this case, he uses the analogy of a father feeding his child, and how even sinful parents give good things to their children.
 
Almost as an afterthought, the Lord then delivers what has been called since the 18th century, the “Golden Rule.” No old testament quote exactly correlates to this quote so we must accept it as an interpretation by the Lord, probably of the Law in Leviticus.
 
CCC: Mt 7:7-11 2609; Mt 7:12-13 2821; Mt 7:12 1789, 1970
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Reflection:
 
We all know the Golden Rule.  We have heard it since we were children.  It is similar in intent to the more recent: “What would Jesus do?” We have all heard it, we all know it.  Then why is it so difficult to do in practice?
 
The difficulty we have in treating others as we want to be treated comes from a couple of different sources within us.  First we take a look at our own motives in life.  We want to have the very best of everything.  We want to have the best material things.  We want to do the best at school, at work, and in our social settings.  In other words, we want to be first, and if we are first others must be second.  How can we treat others with deference when we really want deference from them?  Sitting behind that motive are greed and gluttony.
 
Next we must look at our natural impulses.  When a person treats us badly, even though Jesus says “turn the other cheek,” we do not enjoy being put in that situation.  Do we treat others who treat us badly the way we want to be treated?  It is unlikely; our natural impulse is to avoid them, or worse, reciprocate with the way we were treated, a kind of inverse application of the Golden Rule. Treat others as you have been treated by them.  Behind these impulses we find wrath and pride.
 
This being the Lenten season we need to hold ourselves up to a mirror of faith and ask God, first of all, for forgiveness.  We then must ask him for the strength to do as his Son would do, to be so dominated by our love of others that greed, gluttony, wrath, and pride find no place in us.  We pray that out of our love for others, we find the grace and strength to receive hatred and bitterness with compassion, looking always for the good in others.
 
The Golden Rule is a difficult rule for us.  We are challenged by the Lord to put on his mind to banish self-serving thoughts and actions, thinking always of God’s greater glory instead of our own.  We pray for the strength and courage to make strides in that direction. It is that path that leads to the Father.
 
Pax

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[1] The picture is “Esther and Ahasuerus” by Bernardo Cavallino,1645-50.

[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.

Wednesday of the First Week in Lent

“Jonah Preaches to Nineveh”
by Johann Christoph Weigel, 1639-1721

Readings for Wednesday of the First Week in Lent [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary:[3]
 
Reading I: Jonah 3:1-10
 
The word of the LORD came to Jonah a second time:
“Set out for the great city of Nineveh,
and announce to it the message that I will tell you.”
So Jonah made ready and went to Nineveh,
according to the LORD’s bidding.
Now Nineveh was an enormously large city;
it took three days to go through it.
Jonah began his journey through the city,
and had gone but a single day’s walk announcing,
“Forty days more and Nineveh shall be destroyed,”
when the people of Nineveh believed God;
they proclaimed a fast
and all of them, great and small, put on sackcloth.
 
When the news reached the king of Nineveh,
he rose from his throne, laid aside his robe,
covered himself with sackcloth, and sat in the ashes.
Then he had this proclaimed throughout Nineveh,
by decree of the king and his nobles:
“Neither man nor beast, neither cattle nor sheep,
shall taste anything;
they shall not eat, nor shall they drink water.
Man and beast shall be covered with sackcloth and call loudly to God;
every man shall turn from his evil way
and from the violence he has in hand.
Who knows, God may relent and forgive, and withhold his blazing wrath,
so that we shall not perish.”
When God saw by their actions how they turned from their evil way,
he repented of the evil that he had threatened to do to them;
he did not carry it out.
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Commentary on Jon 3:1-10
 
Jonah had tried to run from God after the first time the word of God came to him. He was swallowed by a giant fish and spewed out on dry land. Following his miraculous rescue from the belly of the great fish, the Prophet Jonah is sent to Nineveh, a traditional enemy of the Jews.  He is sent to spread the news that, unless they repented their ways, the city would be destroyed. It is not explicit in this reading, but Jonah was sure he would fail and the city would be destroyed. This selection, then, describes his unexpected success and God’s subsequent redemption.
 
Placed in context of the season of Lent, the reading reminds us of the need for repentance and the promise of God’s mercy.
 
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Responsorial Psalm: Psalm 51:3-4, 12-13, 18-19
 
R. (19b) A heart contrite and humbled, O God, you will not spurn.
 
Have mercy on me, O God, in your goodness;
in the greatness of your compassion wipe out my offense.
Thoroughly wash me from my guilt
and of my sin cleanse me.
R. A heart contrite and humbled, O God, you will not spurn.
 
A clean heart create for me, O God,
and a steadfast spirit renew within me.
Cast me not out from your presence,
and your Holy Spirit take not from me.
R. A heart contrite and humbled, O God, you will not spurn.
 
For you are not pleased with sacrifices;
should I offer a burnt offering, you would not accept it.
My sacrifice, O God, is a contrite spirit;
a heart contrite and humbled, O God, you will not spurn.
R. A heart contrite and humbled, O God, you will not spurn.
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Commentary on Psalm 51:3-4, 12-13, 18-19
 
Psalm 51 is the most famous of the seven penitential psalms. These strophes are consistent with the theme from Jonah 3:1-10 pleading for the remission of sins. This selection from the great penitential psalm is a lament. It expresses sorrow for sin and an understanding of the need to reform the heart.
 
CCC: Ps 51:12 298, 431; Ps 51:19 1428, 2100
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Gospel: Luke 11:29-32
 
While still more people gathered in the crowd, Jesus said to them,
“This generation is an evil generation;
it seeks a sign, but no sign will be given it,
except the sign of Jonah.
Just as Jonah became a sign to the Ninevites,
so will the Son of Man be to this generation.
At the judgment
the queen of the south will rise with the men of this generation
and she will condemn them,
because she came from the ends of the earth
to hear the wisdom of Solomon,
and there is something greater than Solomon here.
At the judgment the men of Nineveh will arise with this generation
and condemn it,
because at the preaching of Jonah they repented,
and there is something greater than Jonah here.”
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Commentary on Lk 11:29-32
 
Jesus is asked again for a sign that would prove to his audience that he is what he claims to be. His response is vehement: the only sign that will be given to them will be the sign of Jonah, the message that they are under a condemnation from God unless they repent and return to faithfulness. This is followed by another reference to the Old Testament “the queen of the south,” a reference to the Queen of Sheba (1 Kings 10: 1ff),  who came seeking the wisdom of Solomon. Using this imagery, the Lord refers to himself as God’s Wisdom incarnate.
 
The final verse of this passage summarizes the message. Christ’s call to repentance carries more weight than Jonah’s call did for the Ninevites (Jonah 3:1-10) and his wisdom is greater than that of Solomon.
 
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Reflection:
 
We continue our inward search to become more effective disciples of Jesus. One critical element of that search is to look at our character through the lens of the perfect example, the Lord himself, and see what needs to be changed. Frequently, the changes we discover require repentance.
 
When all is said and done, repentance has two components. First there is recognition that the behavior that requires forgiveness is something for which we are sorry. There cannot be repentance without that sense of sorrow or contrition. If we commit a sinful act and feel no remorse or sorrow, then we do not recant that action. It would be like going to receive the sacrament of reconciliation and at the end of our act of contrition feeling that there is really nothing to be contrite about.
 
The second element of repentance is our reaction to that sense of contrition, sorrow, or remorse. We must change our behavior in such a way that our previous actions, which have offended God, do not have an avenue to return. We must be mindful that the evil one is constantly looking for ways to turn good intentions into evil outcomes.
 
In order for us to truly change ourselves, to repent and move toward God, we must look carefully at what we do and how we act. We must see there the fundamental weakness and use God’s gift of the Holy Spirit to bolster that area of our character. This has been a theoretical kind of examination of the repentance theme; we must make repentance personal for it to be effective in our lives.
 
So let’s sum up repentance in one short, personal, statement: Repentance is our recognition that we have pierced God with our failure to love God, ourselves, others and his creation.  Once we have recognized our failures, we express true contrition for them, followed by a pledge and action to prevent its reoccurrence, or in the words that accompanied our ashes: “Turn away from sin and be faithful to the Gospel.”
 
Pax

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[1] The picture is “Jonah Preaches to Nineveh” by Johann Christoph Weigel, 1639-1721.

[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.

Tuesday of the First Week of Lent

(Optional Memorial for Saint Polycarp, Bishop and Martyr)

Proper for the Memorial of St. Polycarp
 
Biographical information about St. Polycarp

“Prayer of the Spinner”
by Gerrit Dou, c. 1630

Readings for Tuesday of the First Week of Lent [1]
 
Readings from the Jerusalem Bible: [2]
 
Readings and Commentary:[3]
 
Reading I: Isaiah 55:10-11
 
Thus says the LORD:
Just as from the heavens
the rain and snow come down
And do not return there
till they have watered the earth,
making it fertile and fruitful,
Giving seed to the one who sows
and bread to the one who eats,
So shall my word be
that goes forth from my mouth;
It shall not return to me void,
but shall do my will,
achieving the end for which I sent it.
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Commentary on Is 55:10-11
 
This reading represents the conclusion of Isaiah’s exhortation about the new Jerusalem. In these few verses we hear how the word of God must be soaked up by the faithful, as rain is soaked up by the earth. Once it is absorbed it produces the desired result. Similar thought is expressed in the Gospel of St. John in his exhortation on the Eucharist (John 6:32) as the Word come down from heaven.

“The Word comes from God, but it can be heard only when it is soaked up in human life and spoken with human accents. Deutero-Isaiah [Deutero-Isaiah refers to the second half of the book, written during the Babylonian exile] explains world history, particularly the sacred history of Israel, through the deep, omnipotent presence of the Word (cf. 
“The Word comes from God, but it can be heard only when it is soaked up in human life and spoken with human accents. Deutero-Isaiah [Deutero-Isaiah refers to the second half of the book, written during the Babylonian exile] explains world history, particularly the sacred history of Israel, through the deep, omnipotent presence of the Word (cf. Wisdom 8:1; 2 Corinthians 9:10). M.-E. Boismard attributes to this text the immediate origin of the Johannine theology of the Word (St. John's Prologue [Westminster, 1957] 100). We hear its echo in John's doctrine of the Eucharist-the Word come down from heaven and received as bread (John 6:32, 35).” [4]
 
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Responsorial Psalm: Psalm 34:4-5, 6-7, 16-17, 18-19
 
R. (18b) From all their distress God rescues the just.
 
Glorify the LORD with me,
let us together extol his name.
I sought the LORD, and he answered me
and delivered me from all my fears.
R. From all their distress God rescues the just.
 
Look to him that you may be radiant with joy,
and your faces may not blush with shame.
When the poor one called out, the LORD heard,
and from all his distress he saved him.
R. From all their distress God rescues the just.
 
The LORD has eyes for the just,
and ears for their cry.
The LORD confronts the evildoers,
to destroy remembrance of them from the earth.
R. From all their distress God rescues the just.
 
When the just cry out, the LORD hears them,
and from all their distress he rescues them.
The LORD is close to the brokenhearted;
and those who are crushed in spirit he saves.
R. From all their distress God rescues the just.
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Commentary on Ps 34:4-5, 6-7, 16-17, 18-19
 
Psalm 34 is a psalm of thanksgiving for God’s deliverance. The psalmist, fresh from the experience of being rescued (Psalm 34:5, 7), can teach the "poor," those who are defenseless, to trust in God alone. The just cry out to the Lord and he hears them and rescues them.
 
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Gospel: Matthew 6:7-15
 
Jesus said to his disciples:
“In praying, do not babble like the pagans,
who think that they will be heard because of their many words.
Do not be like them.
Your Father knows what you need before you ask him.
“This is how you are to pray:
 
Our Father who art in heaven,
hallowed be thy name,
thy Kingdom come,
thy will be done,
on earth as it is in heaven.
Give us this day our daily bread;
and forgive us our trespasses,
as we forgive those who trespass against us;
and lead us not into temptation,
but deliver us from evil.
 
“If you forgive men their transgressions,
your heavenly Father will forgive you.
But if you do not forgive men,
neither will your Father forgive your transgressions.”
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Commentary on Mt 6:7-15
 
This Gospel passage from St. Matthew actually interrupts the pattern in the Sermon on the Mount, in which Jesus is clarifying the spirit of the Law regarding almsgiving, prayer, and fasting. In the presentation of the Lord’s Prayer, St. Matthew differs from the presentation by St. Luke (Luke 11; 1-4) in which the Lord was asked by the disciples how to pray. This passage begins by telling the disciples, “do not babble like the pagans.” This may also be critical of the Jewish tradition of presenting long lists of petitions to God for help. The idea is the same: “Your Father knows what you need before you ask him.”
 
“Here, talk ought to be as sparse as water dripping slowly into a deep well: the echo lasts longer than the sound because the drops fall at wide intervals. Words that really count, words that are 'stored up' eternally, are always the product of slow distillation.” [5]
 
The prayer in St. Matthew has seven petitions (compared to six in St. Luke). The first three are synonymous, asking that God’s ultimate reign at the eschaton be brought to fulfillment. The request for “daily bread” has a couple of possible meanings beyond the obvious. It may be related to the petition in Matthew 6: 31-33 (“So do not worry and say, 'What are we to eat?'”) and it may also be referring to the Messianic banquet of the Eucharist. Using this interpretation, the fourth petition continues the intent of the first three.
 
The fifth petition, “forgive us our trespasses, as we forgive those who trespass against us” is, in spite of the denominational tradition, best translated as “debts.” In St. Luke’s version, the word used is “sins,” an easier word for non-Jewish readers. Regardless of the transliteration, the precondition for forgiveness given is that we forgive others.
 
“Lead us not into temptation” is likely not intended to mean our daily encounter with “evil” or the “evil one.” St. Matthew would agree with St. Paul, that God could easily avoid the evil of the world (1 Corinthians 10: 13). Rather the likely meaning would be that we not be led to a great test, that is, despair at the tribulations of the eschaton (the end times). Similarly the final petition, “deliver us from evil,” also would focus on the Christian hope of salvation rather than damnation.
 
CCC: Mt 6:7 2608, 2668, 2776; Mt 6:8 443, 2736; Mt 6:9-13 1969, 2759, 2759; Mt 6:9 268, 443; Mt 6:10 2632; Mt 6:11 1165, 2659; Mt 6:12 2845; Mt 6:14-16 2792; Mt 6:14-15 2608, 2841
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Reflection:
 
We can take the reading from Isaiah at face value and understand that the Prophet was saying that his prayer would not be like sand thrown into the wind, that his prayer, his dialogue with God, would bear fruit like rain falling on the crops.  Likewise, in the psalm, we give thanks to the Lord for hearing us in our distress.  What does he hear?  He hears our prayer.  Prayers uttered at strange moments, at painful moments, even prayers uttered profanely and unintended are heard. (Think of that the next time you hit your finger with a hammer!)
 
Scripture brings us to closure on prayer with the story from Matthew about Jesus teaching his disciples to pray using the Lord’s Prayer as a pattern.  We begin by giving thanks and praise to God for all his works and all his kindness both now and in eternity.  Then we ask for what we need each day, including forgiveness and asking for mercy as we promise to be merciful. 
 
The focus remains the same.  We are called to be a people of prayer.  Whether structured like the Liturgy of the Hours or short and simple like “God help me, a sinner,”  we need to be in constant communication with God.  It is the Lord who provides us continual guidance. It is the Lord who leads us down right paths, and it is the Lord who speaks to us in the silence of our heart.  It is silence that we often forget.  We must spend time listening to what God intends to tell us – as one of my spiritual advisors was fond of saying, “without bullying God into listening to what we want him to say.”
 
As we continue to grow in discipleship today, we remember that we are called to pray constantly.  We ask for the strength to do just that.
 
Pax

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[1] The picture is “Prayer of the Spinner” by Gerrit Dou, c. 1630.

[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, 22:49 p. 380.

[5] Fire of Mercy Heart of the Word Volume I. Erasmo Leiva-Merikakis, Ignatius Press, San Francisco, CA, © 1996 p. 251.

Feast of the Chair of Saint Peter, Apostle

“St Peter Enthroned with Saints”
by Cima da Conegliano, 1495-97

 
Readings for the Feast of the Chair of Saint Peter [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary:[3]
 
Reading I: 1 Peter 5:1-4
 
Beloved:
I exhort the presbyters among you,
as a fellow presbyter and witness to the sufferings of Christ
and one who has a share in the glory to be revealed.
Tend the flock of God in your midst,
overseeing not by constraint but willingly,
as God would have it, not for shameful profit but eagerly.
Do not lord it over those assigned to you,
but be examples to the flock.
And when the chief Shepherd is revealed,
you will receive the unfading crown of glory.
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Commentary on 1 Pt 5:1-4
 
St. Peter, first among the apostles, concludes his first letter writing specifically to those who have been appointed to lead local Christian communities. These individuals would have been appointed by the apostles as they traveled on their missionary journeys.  He provides a view of leadership consistent with Christ’s teaching and contradicting the Jewish leadership style which was authoritarian. He exhorts the presbyters or elders to offer their service as a gift to God and provide leadership through their example of humility.
 
"St. Gregory the Great teaches that the pastor of souls 'should always give the lead, to show by his example the way to life, so that his flock (who follow the voice and the actions of the pastor) are guided more by example than by words; his position obliges him to speak of elevated things, and also to manifest them personally; the word more easily gains access to the hearts of hearers when it carries with it the endorsement of the life of him who when giving instructions assists in their fulfillment by his own example' ("Regulae Pastoralis Liber", 2, 3)."[4]
 
CCC: 1 Pt 5:3 893, 1551; 1 Pt 5:4 754
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Responsorial Psalm: Psalm 23:1-3a, 4, 5, 6
 
R. (1) The Lord is my shepherd; there is nothing I shall want.
 
The Lord is my shepherd; I shall not want.
In verdant pastures he gives me repose;
Beside restful waters he leads me;
he refreshes my soul.
R. The Lord is my shepherd; there is nothing I shall want.
 
Even though I walk in the dark valley
I fear no evil; for you are at my side
With your rod and your staff
that give me courage.
R. The Lord is my shepherd; there is nothing I shall want.
 
You spread the table before me
in the sight of my foes;
You anoint my head with oil;
my cup overflows.
R. The Lord is my shepherd; there is nothing I shall want.
 
Only goodness and kindness follow me
all the days of my life;
And I shall dwell in the house of the Lord
for years to come.
R. The Lord is my shepherd; there is nothing I shall want.
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Commentary on Ps 23:1-3a, 4, 5, 6
 
Psalm 23 is one of the most familiar songs in the entire psalter. “God's loving care for the psalmist is portrayed under the figures of a shepherd for the flock (Psalm 23:1-4) and a host's generosity toward a guest (Psalm 23:5-6). The imagery of both sections is drawn from traditions of the exodus (Isaiah 40:11; 49:10; Jeremiah 31:10).” [5]  While the theme of shepherd is mentioned in the first strophe, the psalm really speaks to the peace given to those who follow the Lord and place their trust in Him, even into the “dark valley.”
 
The reference in the third strophe above: “'You spread the table before me in the sight of my foes' occurs in an exodus context in Psalm 78:19. As my enemies watch: my enemies see that I am God's friend and guest. Oil: a perfumed ointment made from olive oil, used especially at banquets (Psalm 104:15; Matthew 26:7; Luke 7:37, 46; John 12:2).” [6]
 
CCC: Ps 23:5 1293
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Gospel: Matthew 16:13-19
 
When Jesus went into the region of Caesarea Philippi
he asked his disciples,
“Who do people say that the Son of Man is?”
They replied, “Some say John the Baptist, others Elijah,
still others Jeremiah or one of the prophets.”
He said to them, “But who do you say that I am?”
Simon Peter said in reply,
“You are the Christ, the Son of the living God.”
Jesus said to him in reply, “Blessed are you, Simon son of Jonah.
For flesh and blood has not revealed this to you, but my heavenly Father.
And so I say to you, you are Peter,
and upon this rock I will build my Church,
and the gates of the netherworld shall not prevail against it.
I will give you the keys to the Kingdom of heaven.
Whatever you bind on earth shall be bound in heaven; and whatever you loose on earth shall be loosed in heaven.”
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Commentary on Mt 16:13-19
 
St. Matthew’s story of how Jesus asked about what people were saying about him has a profound impact on the Church. Here, when challenged by Jesus with the question, “But who do you say that I am?” Simon answers, “You are the Christ, the Son of the living God.” The second title is not present in St. Mark’s version of this encounter. The title adds an understanding that Jesus is not just the Messiah, but also the Son of God. Given this response, Jesus confers upon Simon a new name “Kephas” which comes from the root Aramaic word kepa or “rock.” When translated into Greek it is petros, and from there to Peter. The name, however, becomes the foundation for the Church. As a consequence of this exchange, Peter is given Christ’s authority, an authority that is passed down through papal succession to the Pope who sits on the Chair of Peter today.
 
CCC: Mt 16-18 1969; Mt 16:16-23 440; Mt 16:16 424, 442; Mt 16:17 153, 442; Mt 16:18-19 881; Mt 16:18 424, 442, 552, 586, 869; Mt 16:19 553, 1444
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Reflection:
 
It is ironic that the rationale for our celebration surrounding the story of the Lord giving the “keys of the Kingdom of God” to St. Peter should come from St. Paul.  It was St. Paul who so eloquently proclaimed the understanding that we are all adopted children of God, and as such, we are all heirs to the legacy the Lord left on earth as well as a place in the Heavenly Kingdom.  We are given formal access to that treasured status as Jesus passes his authority to St. Peter.  The keys to the treasury are given, a treasury that is at once the deposit of faith and the responsibility that goes with it.
 
It is a great blessing for us, this offer of adoption through the authority passed on to St. Peter.  It gives us access to the wisdom of God and the peace that comes with knowing God’s salvation is available to us.  The reading from the First Letter of St. Peter points out that, with this adoption, this special status of belonging to God’s family, there are also responsibilities. 
 
Some might say that St. Peter is addressing only his fellow presbyters, the priests and bishops of the early Church, in this letter.  It might be said that we need listen only to those whose authority flows more directly from the Chair of Peter, as the pontificate is now called.  But those who think so would be wrong.  We are all given some share in the responsibility for leading God’s flock.  We are all witnesses to the world of the love of Christ that is most eloquently proclaimed from St. Peter’s Chair.  It is our inheritance to spend in the world.  The keys that bind us in the form of the magisterium are also the keys that free us, allowing us to be free from the secular chains of envy and greed.
 
In a sense it is like the Mark Twain story of the “Prince and the Pauper,” the two identical youths who switched places, and in their unfamiliar roles the boy who was now a prince was thought to have become mentally ill and the prince now placed in the role of beggar was likewise thought to have become deranged.  They were not acting according to their birthrights.  We are not merely sheep to follow blindly anyone who calls themselves shepherds.  We are part of the flock of the one true shepherd and we follow only his voice.  And those who see us and know us understand that we follow that voice. It is like a brand set upon us, ashes on our foreheads that should not be washed off.
 
Today we rejoice in our adoption as children of God.  We thank the One Shepherd for calling us and placing wise shepherds to carry on the great work that he began.   We pray this day for the strength and courage to be seen as members of that flock and to be worthy to carry his brand in our hearts.
 
Pax
 
On this date in other years: Monday of the First Week of Lent

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[1] The picture is “St Peter Enthroned with Saints” by Cima da Conegliano, 1495-97.

[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 Navarre Bible: “Major Prophets”, Scepter Publishers, Princeton, NJ, © 2002, p. 346.

[5] See NAB footnote on Psalm 23.

[6] Ibid.