Wednesday of the Second Week of Lent

Optional Memorial for Saint Casimir
 
Proper readings for the Memorial of St. Casimir
 
Biographical information about St. Casimir

“Christ Washing the Apostles' Feet"
by Dirck van Baburen, c. 1616

Readings for Wednesday of the Second Week of Lent [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary: [3]
 
Reading I:  Jeremiah 18:18-20
 
The people of Judah and the citizens of Jerusalem said,
“Come, let us contrive a plot against Jeremiah.
It will not mean the loss of instruction from the priests,
nor of counsel from the wise, nor of messages from the prophets.
And so, let us destroy him by his own tongue;
let us carefully note his every word.”
 
Heed me, O LORD,
and listen to what my adversaries say.
Must good be repaid with evil
that they should dig a pit to take my life?
Remember that I stood before you
to speak in their behalf,
to turn away your wrath from them.
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Commentary on Jer 18:18-20
 
This passage comes from that part of the Book of Jeremiah referred to as “Oracles in the Days of Jehoiakim.” The good king, Josiah, has died and with him the reforms Jeremiah was supporting. Now, in Jeremiah’s time, idolatry is creeping back in and the prophet is becoming unpopular. In his fourth "confession," we hear the forces gathering against him in this reading. We also hear him pray to God that he might be remembered for his faithfulness (see also Psalm 1:1-6).
 
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Responsorial Psalm: Psalm 31:5-6, 14, 15-16
 
R. (17b) Save me, O Lord, in your kindness.
 
You will free me from the snare they set for me,
for you are my refuge.
Into your hands I commend my spirit;
you will redeem me, O LORD, O faithful God.
R. Save me, O Lord, in your kindness.
 
I hear the whispers of the crowd, that frighten me from every side,
as they consult together against me, plotting to take my life.
R. Save me, O Lord, in your kindness.
 
But my trust is in you, O LORD;
I say, “You are my God.”
In your hands is my destiny; rescue me
from the clutches of my enemies and my persecutors.
R. Save me, O Lord, in your kindness.
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Commentary on Ps 31:5-6, 14, 15-16
 
Psalm 31 is a lament in the face of adversity. These strophes contain the first mention in the Psalms of “O faithful God.” The meaning put forward is that God always remembers his promise of salvation to those who believe in him. The psalmist continues, asking for protection from those who would persecute the faithful.
 
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Gospel: Matthew 20:17-28
 
As Jesus was going up to Jerusalem,
he took the Twelve disciples aside by themselves,
and said to them on the way,
“Behold, we are going up to Jerusalem,
and the Son of Man will be handed over to the chief priests
and the scribes,
and they will condemn him to death,
and hand him over to the Gentiles
to be mocked and scourged and crucified,
and he will be raised on the third day.”
 
Then the mother of the sons of Zebedee approached Jesus with her sons
and did him homage, wishing to ask him for something.
He said to her, “What do you wish?”
She answered him,
“Command that these two sons of mine sit,
one at your right and the other at your left, in your kingdom.”
Jesus said in reply,
“You do not know what you are asking.
Can you drink the chalice that I am going to drink?”
They said to him, “We can.”
He replied,
“My chalice you will indeed drink,
but to sit at my right and at my left,
this is not mine to give
but is for those for whom it has been prepared by my Father.”
When the ten heard this,
they became indignant at the two brothers.
But Jesus summoned them and said,
“You know that the rulers of the Gentiles lord it over them,
and the great ones make their authority over them felt.
But it shall not be so among you.
Rather, whoever wishes to be great among you shall be your servant;
whoever wishes to be first among you shall be your slave.
Just so, the Son of Man did not come to be served but to serve
and to give his life as a ransom for many.”
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Commentary on Mt 20:17-28
 
St. Matthew’s Gospel reading gives us the third and most detailed description of the coming passion.  Emphasizing the lack of understanding of this event, the mother of James and John asks Jesus to elevate them to places of honor in his kingdom.  The Lord questions the two, asking if they can drink the cup he will drink (accept the fate of martyrdom).  When they answer in the affirmative, the Lord almost pronounces their acceptance as a sentence of death.
 
The squabbling that occurs among the disciples following this exchange prompts the Lord to define Christian leadership again, saying that those who would lead must be servants. In the Greek, the words diakános and doulos are used when the Lord describes who they must become, diakános and duolos – servant and slave – to not just God, but to their friends.  They cannot be like the scribes and Pharisees.
 
"Vatican II puts a marked emphasis on this 'service' which the Church offers to the world and which Christians should show as proof of their Christian identity: 'In proclaiming the noble destiny of man and affirming an element of the divine in him, this sacred Synod offers to cooperate unreservedly with mankind in fostering a sense of brotherhood to correspond to this destiny of theirs. The Church is not motivated by an earthly ambition but is interested in one thing only--to carry on the work of Christ under the guidance of the Holy Spirit, for He came into the world to bear witness to the truth, to save and not to judge, to serve and not to be served’ ("Gaudium Et Spes", 3 cf. "Lumen Gentium", 32: "Ad Gentes", 12; "Unitatis Redintegratio", 7)." [4]
 
CCC: Mt 20:19 572; Mt 20:26 2235
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Reflection:
 
The common thread running through Scripture today is not a happy one for those of us who claim the call to discipleship in the Lord.  First, we hear one of God’s great messengers, the prophet Jeremiah.  He is hearing of plots against him, and it is clear from his prayer that he takes them seriously. He fears for his very life.  The psalm supports the feeling that the faithful are constantly encountering fierce opposition.
 
Then, in the Gospel, the passage opens with Jesus stating in clear terms that “the Son of Man will be handed over to the chief priests and the scribes, and they will condemn him to death.”  Even his own disciples, who, having been schooled in the Hebrew Scriptures, would have seen this pattern in prophecy, did not understand what was about to happen.
 
If it happened to Jeremiah six hundred years before Christ, and it happened to Jesus as he said it would, why should it be any different for his followers?  He told Zebedee’s sons that they would follow him in death for their faith.  We don’t have to be hit over the head too many times to guess that our path, followed faithfully, will be met with significant resistance.  
 
Perhaps, we live in a society that is, for the most part, somewhat benign -- benign unless we get too ambitious and try to actually change the hearts of others.  If we do that outside the comforting walls of the Church we see quickly the resistance that waits for us.  The mandate by the Department of Health and Human Services has made it abundantly clear that even if we just try to live a life that respects human life, our faith is under attack.  Our supposedly guaranteed freedom of religion is only protected as long as it does not interfere with hedonistic secularism.
 
Today our prayer is that we be given the strength of spirit given to the saints. May we be examples of fearless faith to others and thereby earn some piece of the reward promised to God’s faithful servants.
 
Pax
 
Stations of the Cross

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[1] The picture is “Christ Washing the Apostles' Feet" by Dirck van Baburen, c. 1616.
[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, Gospels and Acts (Scepter Publishers, Princeton, NJ, © 2002), 166.

Tuesday of the Second Week of Lent

Optional Memorial for Saint Katharine Drexel, Virgin

(Diocese of the United States)
 
Proper readings for the Memorial of St. Katharine Drexel

Biographical information about St. Katharine Drexel
 

“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 1:16-17 1430; Is 1:17 1435
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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 was less than the rich gave.  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 insure 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

“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, Pope Francis (2013-25) 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, 2570-2571: the obedience of Abraham
CCC 706: God’s promise to Abraham fulfilled in Christ
CCC 2012-2114, 2028, 2813: the call to holiness

“The 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 1: Genesis 12:1-4a
 
The Lord said to Abram:
“Go forth from the land of your kinsfolk
and from your father’s house to a land that I will show you.
 
“I will make of you a great nation,
and I will bless you;
I will make your name great,
so that you will be a blessing.
I will bless those who bless you
and curse those who curse you.
All the communities of the earth
shall find blessing in you.”
 
Abram went as the Lord directed him.
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Commentary on Gn 12:1-4a
 
The genealogy of the Hebrew generations that ended with Abram and his wife migrating to the land of Ur (Genesis 11:27ff) sets this reading as a formal introduction. Abram (later Abraham) is chosen by God to become a great leader of people in holiness. "The universalism that marked Genesis chapters 1-11 having now failed, the Lord begins anew, singling out one Mesopotamian - in no way distinguished from his peers as yet - and promising to make of him a great nation, not numbered in the seventy nations of chapter 10.  What the Lord promises Abram (his name is changed to "Abraham" only in Chapter 17) - land, numerous offspring, and blessing - constitutes to a large extent a reversal of some of the curses on Adam and Eve - exile, pain in childbirth, and uncooperative soil (Genesis 3:16-24)."[5]
 
The blessing provided here is discussed at some length in the notes on this section: “Shall find blessing in you: the sense of the Hebrew expression is probably reflexive, "shall bless themselves through you" (i.e., in giving a blessing they shall say, "May you be as blessed as Abraham"), rather than passive, "shall be blessed in you." Since the term is understood in a passive sense in the New Testament (Acts 3:25; Galatians 3:8), it is rendered here by a neutral expression that admits to both meanings; so also in the blessings given by God to Isaac (Genesis 26:4) and Jacob (Genesis 28:14).”[6]
 
CCC: Gn 12:1-4 145; Gn 12:1 59; Gn 12:2 762, 1669; Gn 12:3 706, 2676; Gn 12:3 LXX 59; Gn 12:4 2570
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Responsorial Psalm: Psalm 33:4-5, 18-19, 20, 22
 
R. (22) Lord, let your mercy be on us, as we place our trust in you.
 
Upright is the word of the Lord,
and all his works are trustworthy.
He loves justice and right;
of the kindness of the Lord the earth is full.
R. Lord, let your mercy be on us, as we place our trust in you.
 
See, the eyes of the Lord are upon those who fear him,
upon those who hope for his kindness,
To deliver them from death
and preserve them in spite of famine.
R. Lord, let your mercy be on us, as we place our trust in you.
 
Our soul waits for the Lord,
who is our help and our shield.
May your kindness, O Lord, be upon us
who have put our hope in you.
R. Lord, let your mercy be on us, as we place our trust in you.
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Commentary on Ps 33:4-5, 18-19, 20, 22
 
Psalm 33 is a song of praise and thanksgiving.  In this selection the emphasis is on faithfulness to God who has saving power combined with hope, a central component of faith in God. The sense of God’s adoption of his chosen ones is expressed as the singer rejoices in the interdependence of the people and God’s love.
 
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Reading 2: 2 Timothy 1:8b-10
 
Beloved:
Bear your share of hardship for the gospel
with the strength that comes from God.
 
He saved us and called us to a holy life,
not according to our works
but according to his own design
and the grace bestowed on us in Christ Jesus before time began,
but now made manifest
through the appearance of our savior Christ Jesus,
who destroyed death and brought life and immortality
to light through the gospel.
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Commentary on 2 Tm 1:8b-10
 
St. Paul encourages Timothy to be outspoken for the sake of the Gospel which was entrusted to him through the “imposition of my hands”(1 Timothy 4:14). He also tells his protégé not to worry because redemption is a free gift of Christ, not won by personal deeds.
 
"Four essential aspects of salvation are identified: 1) God has already accomplished salvation for everyone; 2) it is God, too, who calls all men to avail of it; 3) it is entirely a gift: man cannot merit it (cf. Titus 3:5; Ephesians 2:8-9); and 4) God's plan is an eternal one (cf. Romans 8:29-30; Ephesians 1:11)." [7]
 
CCC: 2 Tm 1:8 2471, 2506; 2 Tm 1:9-10 257, 1021
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Gospel: Matthew 17:1-9
 
Jesus took Peter, James, and John his brother,
and led them up a high mountain by themselves.
And he was transfigured before them;
his face shone like the sun
and his clothes became white as light.
And behold, Moses and Elijah appeared to them,
conversing with him.
Then Peter said to Jesus in reply,
“Lord, it is good that we are here.
If you wish, I will make three tents here,
one for you, one for Moses, and one for Elijah.”
While he was still speaking, behold,
a bright cloud cast a shadow over them,
then from the cloud came a voice that said,
“This is my beloved Son, with whom I am well pleased;
listen to him.”
When the disciples heard this, they fell prostrate
and were very much afraid.
But Jesus came and touched them, saying,
“Rise, and do not be afraid.”
And when the disciples raised their eyes,
they saw no one else but Jesus alone.
 
As they were coming down from the mountain,
Jesus charged them,
“Do not tell the vision to anyone
until the Son of Man has been raised from the dead.”
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Commentary on Mt 17:1-9
 
In the opening paragraph of St. Matthew’s account of the transfiguration, James, John, and Peter see Jesus take on a majestic appearance, with imagery consistent with Daniel’s vision (Daniel 7:9-14) and then be joined by Moses the giver of the law, and Elijah first among the prophets.  Scholars agree that uniting and fulfilling the law and the prophets represented in this tableau was a key message of this event.
 
The suggestion by St. Peter that he erect three “booths” suggests the Jewish Feast of Booths which commemorates the revelation of the law by Moses at Mt. Sinai; a close parallel is emphasized as the ultimate revelation of God in Christ is now played out.
 
The “bright cloud” is another Old Testament symbol used to represent the immediate presence of God (see Exodus 19:9 and 24:15-16).  From within it God speaks the same formula used at Jesus’ baptism (see Matthew 3:17) providing the final absolute identity of Jesus as the Christ.
 
This event is recounted in all three of the synoptic Gospels (Matthew 17:1-8, Mark 9:2-8, and Luke 9:28-36) confirms that Jesus is the Son of God. While some scholars point to this as possibly inserted here as a post-resurrection redaction, modern thought is that, because of Old Testament images and Jewish non-canonical apocalyptic images expressed in the brilliant light, white garments and overshadowing cloud, the event is appropriately placed in Jesus' lifetime.
 
In this account especially we are reminded of the baptismal event as God’s proclamation is similar to that recounted as Jesus came up from the Jordan “This is my beloved Son, with whom I am well pleased; listen to him."
 
CCC: Mt 17:1-8 & par. 554; Mt 17:5 444
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Reflection
 
We are now entering our second week of the penitential journey of Lent and, hopefully, we are getting into the rhythms of prayer, fasting, and almsgiving dictated by the season.
 
Much like our journey through the Lenten season, our journey together, as a faith community, to become what our vision articulates, is also a journey we must follow.  One in which we work diligently to help all of our brothers and sisters achieve our common goal – to get into heaven, our final destination.
 
Today is full of references to journeys. It begins with God announcing in the reading from the Book of Genesis that he has selected Abram (later Abraham) with whom he will begin anew to shape the people of God.  Recall he had failed in all those generations from our first parents, Adam and Eve, who disobeyed God and brought sin into the world. God was forced to wash sin away in the baptism of the great flood.  In the story heard today, he starts afresh calling Abram to foster his chosen people. And in our psalm response: “Lord, let your mercy be on us, as we place our trust in you,” we expressed our trust in God’s mercy as we continue our journey together as a people of God. 
 
It is worthy of note that we sing this hope and trust together!  We cannot achieve what we hope to accomplish (the gates of heaven) alone.
 
We next hear St. Paul reminding his young protégé, St. Timothy, of four central truths:
 
1) God has already accomplished salvation for everyone;
2) it is God, too, who calls all people to avail of it;
3) it is entirely a gift: we cannot merit it (cf. Titus 3:5; Ephesians 2:8-9); and
4) God's plan is an eternal one (cf. Romans 8:29-30; Ephesians 1:11).
 
As always, St. Paul gives us practical teachings that we need to take with us as we walk our own path to Golgotha.
 
And finally, St. Matthew’s Gospel recounts the Transfiguration!  The event on Mt. Tabor was in modern language a “trailer” for those select disciples Peter, James, and John.  It gave them a preview of what was going to come very quickly as they were about to enter Jerusalem with the Lord for the last time.
 
I call it a “trailer” based upon what the disciples reported, well after the Lord had gone through his passion and resurrection. (Recall the final words of the Gospel passage – “Jesus charged them, ‘Do not tell the vision to anyone until the Son of Man has been raised from the dead.’”)  Those lucky disciples saw the Lord, not as the man, their teacher and friend, they had been following as he ministered to the people over the previous three years, but as the divine person who, as St. Paul says in his letter to the Philippians, “emptied himself, taking the form of a slave.” (Philippians 2:7b) Peter, James, and John saw the Son of God in his divine form. Recall also the words later recorded in St. Matthew’s Gospel when the “two Marys” came to the tomb after Christ’s passion.  There they encountered another divine person, whose appearance was also described: “like lightning and his clothing was white as snow.” (Matthew 28:3)
 
We can only imagine the events that immediately followed.  Jesus and his three friends coming back down the mountain to collect the other nine disciples, with Peter, James, and John looking as if “they had seen a ghost.” The others would have immediately pulled them aside.  They would have been intensely curious: “What happened?” They would have asked. “What did you see?”
 
And Peter would have shaken his head, with that stunned look on his face and said to them: “Later, we can only tell you later.”
 
And “later” recall that these same three disciples would have been with him at Gethsemane.  And again, Jesus would ask them to come apart from the others to “watch and pray.” Their true test was just about to come, and they would be found wanting.
 
So, fair notice to all of us.  This path we see unfolding, this journey that ends at another mountain called Calvary, is the one we also walk as we follow the Lord along our own Lenten path.  This proof of the Lord’s divine identity is given to us again so we might take heart and have hope.  We will encounter the risen Lord in the Eucharist we will share, and while the host may not flash like lightning or look to be as white as snow, it is no less than that glorified body he shared with us,  our food for the journey.  Let us walk that path with hope and faith.
 
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 used today is “The 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 Jewish Study Bible (Oxford University Press, New York, NY, © 2004), 30.
[6] NAB footnote on Genesis 12:1-4.
[7] The Navarre Bible, Letters of St. Paul (Scepter Publishers, Princeton, NJ, © 2003), 591.

Saturday of the First Week of Lent

“The Trials and Calling of Moses” (detail)
by Sandro Botticelli, 1481-8

 
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, (Thomas Nelson, Inc © 1997), 647.
[5] The Navarre Bible, Pentateuch (Scepter Publishers, Princeton, NJ, © 2003), 763.