Thursday of the Second Week of Lent B-1

(Optional Memorial for Saint Casmir)

Proper for the Memorial of St. Casmir

Biographical information about St. Casmir

“Dives and Lazarus” by Leandro Bassano, c. 1595

Readings for Thursday of the Second Week of Lent [1]

Readings from the Jerusalem Bible [2]

Readings and Commentary:[3]

Reading I: Jeremiah 17:5-10

Thus says the LORD:

Cursed is the man who trusts in human beings,

who seeks his strength in flesh,

whose heart turns away from the LORD.

He is like a barren bush in the desert

that enjoys no change of season,

But stands in a lava waste,

a salt and empty earth.

Blessed is the man who trusts in the LORD,

whose hope is the LORD.

He is like a tree planted beside the waters

that stretches out its roots to the stream:

It fears not the heat when it comes,

its leaves stay green;

In the year of drought it shows no distress,

but still bears fruit.

More tortuous than all else is the human heart,

beyond remedy; who can understand it?

I, the LORD, alone probe the mind

and test the heart,

To reward everyone according to his ways,

according to the merit of his deeds.

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Commentary on Jer 17:5-10

This passage from Jeremiah is part of the wisdom sayings (sapiential sayings).  The first of these sayings uses opposition or comparison imagery to demonstrate that the wise person trusts in God while the foolish one trusts in his own strength or the help of others.  The psalms and other wisdom literature often borrow this imagery to portray the true heart of faithfulness (see Psalm 1 below).

The second saying describes the root of evil, the human heart whose secret plotting is transparent to God. The prophet describes how the Lord God, who is all-knowing, sees the heart of each person and will reward or punish each as they deserve.

CCC: Jer 17:5-6 150

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Responsorial Psalm: Psalm 1:1-2, 3, 4 and 6

R. (40:5a) Blessed are they who hope in the Lord.

Blessed the man who follows not

the counsel of the wicked

Nor walks in the way of sinners,

nor sits in the company of the insolent,

But delights in the law of the LORD

and meditates on his law day and night.

R. Blessed are they who hope in the Lord.

He is like a tree

planted near running water,

That yields its fruit in due season,

and whose leaves never fade.

Whatever he does, prospers.

R. Blessed are they who hope in the Lord.

Not so, the wicked, not so;

they are like chaff which the wind drives away.

For the LORD watches over the way of the just,

but the way of the wicked vanishes.

R. Blessed are they who hope in the Lord.

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Commentary on Ps 1:1-2, 3, 4 and 6

Psalm 1 serves as a preface to the whole book of the psalms. The psalmist here exalts those who follow the Lord’s commands, and reflects upon the blessings they will receive. As in Romans 6:19ff, this selection emphasizes the contrast between the salvation of the just and the punishment of the wicked.

This wisdom psalm begins by extolling the virtue of those who follow the law. The focus is to look to God for guidance, and not to trust only in the counsel of men. Those who reject the law will be blown away like “chaff,” an image used in the Gospel as well (Matthew 3:12).

This portion of the psalm is later echoed in Isaiah 48:17-19, like an overlapped formula of covenant.  Blessed is the man who “delights in the law day and night,” but “the way of the wicked vanishes.” It also takes up the theme of following right paths and staying true to the teachings of God: “Blessed the man who follows not the counsel of the wicked nor walks in the way of sinners, nor sits in the company of the insolent, but delights in the law of the Lord and meditates on his law day and night.”

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Gospel: Luke 16:19-31

Jesus said to the Pharisees:

“There was a rich man who dressed in purple garments and fine linen

and dined sumptuously each day.

And lying at his door was a poor man named Lazarus, covered with sores,

who would gladly have eaten his fill of the scraps

that fell from the rich man’s table.

Dogs even used to come and lick his sores.

When the poor man died,

he was carried away by angels to the bosom of Abraham.

The rich man also died and was buried,

and from the netherworld, where he was in torment,

he raised his eyes and saw Abraham far off

and Lazarus at his side.

And he cried out, ‘Father Abraham, have pity on me.

Send Lazarus to dip the tip of his finger in water and cool my tongue,

for I am suffering torment in these flames.’

Abraham replied, ‘My child,

remember that you received what was good during your lifetime

while Lazarus likewise received what was bad;

but now he is comforted here, whereas you are tormented.

Moreover, between us and you a great chasm is established

to prevent anyone from crossing

who might wish to go from our side to yours

or from your side to ours.’

He said, ‘Then I beg you, father, send him

to my father’s house,

for I have five brothers, so that he may warn them,

lest they too come to this place of torment.’

But Abraham replied, ‘They have Moses and the prophets.

Let them listen to them.’

He said, ‘Oh no, father Abraham,

but if someone from the dead goes to them, they will repent.’

Then Abraham said,

‘If they will not listen to Moses and the prophets,

neither will they be persuaded

if someone should rise from the dead.’“

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Commentary on Lk 16:19-31

The story of Lazarus and the Rich Man  is found only in the Gospel of Luke (The name "Dives," applied to the rich man derives from the Latin word "rich" originating in the Vulgate from "Homo quidam erat dives, qui induebatur purpura et bysso, et epulabatur quotidie splendide"; some ancient texts name him "Nineveh" [4]) Jesus addresses this story to the Pharisees who were known to be fond of money. In this context we need to understand that all Jewish landowners were considered to be tenants of Yahweh, the true landowner, and they all owed a tax to God’s representatives, the poor.

The rich man’s great sin was ignoring the suffering of Lazarus, and when they both had passed from this life to the next, the rich man, suffering torment, begged Abraham to send Lazarus to warn his brothers. The “punchline” that follows must have been especially harsh for the Pharisaic audience. "If they will not listen to Moses and the prophets, neither will they be persuaded if someone should rise from the dead." This last statement, of course, is also alluding to his own rejection by the scribes and Pharisees even after his own resurrection.

CCC: Lk 16:23-27 2615; Lk 16:24 2615, 2815; Lk 16:26 2815; Lk 16:28 661, 2795

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Reflection:

Scripture today has a hook at the end.  In the readings from Jeremiah and the psalm we are reminded that if what we do does not come from the Lord, it will be for naught.  It is a strong injunction against pride and a reminder that all that we can accomplish that is good comes, not from our own efforts, but from God.  It is he who gives us the strength and will of purpose to accomplish the good work he puts in front of us. 

That is not to say it is preordained.  No, as we see in the parable of Lazarus in the Gospel, we all have choices.  God made us in his own image and likeness.  Part of that gift is the ability to choose right from wrong.  In his life, the rich man in the story of Lazarus chose to ignore the beggar at his door.  He chose the best for himself during his life on earth, even though it would not have cost him dearly to help Lazarus.  And finally, when it was too late, the rich man found the truth. He was reminded forcibly by Abraham that kindness and help for those who are poor were parts of the Law of Moses, even before it was strengthened by Christ’s specific injunction to love one another.

Then we come to the hook at the end of the story.  The last line says; ‘If they will not listen to Moses and the prophets, neither will they be persuaded if someone should rise from the dead.’” Jesus admonishes the Pharisees whose piety is inwardly directed and at the same time sends a message.  Across two millennia, he lets us know that we too have been given the law, the prophets, and a Savior who has risen from the dead.  The story of Lazarus is meant as a reminder to us about what our choices can mean for our eternal life. 

In this season, as we reflect upon our past mistakes, let us take the story of Lazarus as an injunction to evaluate our future decisions and choose life.  We have, after all, been given one who was raised from the dead as a sign. 

Pax

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[1] The picture is “Dives and Lazarus” by Leandro Bassano, c. 1595.

[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] "Lazarus and the Rich Man" Notes © 1996, 1999, 2002 by T.L. Hubeart.

Wednesday of the Second Week of Lent B-1

(Optional Memorial for Saint Katharine Drexel, Virgin) [USA]

Alternate Readings for this Memorial may be taken from the Common of Virgins

Biographical information about St. Katherine Drexel

“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 between 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

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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, p. 166.

Wednesday of the First Week of Lent B-1

 

“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 B-1

(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. 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 Fr. Pat Egan is 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.