Masses and Prayers for Various Needs and Occasions: For the Pope

Entrance Antiphon (Matthew 16:18-19)

You are Peter, and upon this rock I will build my Church,
and the gates of the netherworld
shall not prevail against it.
To you I will give the keys to the Kingdom of Heaven.

Collect

O God, Who in Your providential design willed that
Your Church be built upon Blessed Peter,
whom You set over the other Apostles,
look with favor, we pray, on Francis our Pope and
grant he, whom You have made Peter’s successor,
may be for Your people a visible source and foundation
of unity in faith and of communion.
Through our Lord Jesus Christ, Your Son,
Who lives and reigns with You
in the unity of the Holy Spirit,
One God, for ever and ever.

-OR-

O God, shepherd and ruler of all the faithful,
look favorably on Your servant Francis,
whom You have set at the head of Your Church
as her shepherd; grant, we pray,
that by word and example he may be of service
to those over whom he presides so that,
together with the flock entrusted to his care,
he may come to everlasting life.
Through our Lord Jesus Christ, Your Son,
Who lives and reigns with You
in the unity of the Holy Spirit,
One God, for ever and ever.

-OR-

O God, Who chose Your servant Francis
in succession to the Apostle Peter
as shepherd of the whole flock,
look favorably on the supplications of Your people and
grant that, as Vicar of Christ on earth, he may confirm
his brethren and that the whole Church
may be in communion with him in the bond of
unity, love and peace, so that in You,
the shepherd of souls, all may know the truth and attain life eternal.
Through our Lord Jesus Christ, Your Son,
Who lives and reigns with You
in the unity of the Holy Spirit,
One God, for ever and ever.

Prayer Over the Offerings

Be pleased, we pray, O Lord, with the offerings
presented here and govern with unfailing protection
Your hold Church, together with Francis our Pope,
whom You have chosen to be her shepherd.
Through Christ our Lord.

Communion Antiphon (John 21:15, 17)

Simon, son of John, do you love me more than these?
Lord, You know everything;
You know that I love you.

Prayer after Communion

Having been made sharers at the heavenly table,
we humbly entreat You, Lord:
by the power of this mystery,
strengthen Your Church in unity and charity and,
as You have entrusted Your servant Francis
with the office of shepherd,
grant him always salvation and protection,
together with the flock entrusted to his care.
Through Christ our Lord.

Further prayer, reflection and study:

Exodus 32: 7-14 “Then He spoke of exterminating them, but Moses, His chose one, withstood Him in the breach to turn back His destructive wrath (Psalms 106: 23)”

Deuteronomy 10:8-9 “The Lord Himself is his heritage.”

I Samuel 16: 1, 6-13 “There - anoint him, for this is he!”

Isaiah 6: 1-8 “Whom shall I send? Who will go for us?”

Isaiah 52: 7-10 “All the ends of the earth will behold the salvation of our God.”

Isaiah 61: 1-3 “The Lord has anointed me; He has sent me to bring glad tidings to the lowly.”

Jeremiah 1: 4-9 “To whomever I send you, you shall go”

Ezekiel 3: 17-21 “I have appointed you a watchman for the house of Israel.”

Ezekiel 34: 11-16 “As a shepherd tends his flock, so will I tend my sheep.”

Acts 13: 46-49 “We now turn to the Gentiles.”

Acts 20: 17-18, 28-32, 36 “Keep watch over yourselves and over the whole flock of which the Holy Spirit has appointed you overseers, in which you tend the Church of God.”

Acts 26: 19-23 “He would proclaim light both to our people and to the Gentiles”

Romans 12: 3-13 “Since we have gifts that differ according to the grace given to us.”

I Corinthians 1: 18-25 “It was the will of God through the foolishness of the proclamation to save those who have faith.”

I Corinthians 4: 1-5 “Thus should one regard us: as servants of Christ and stewards of the mysteries of God.”

I Corinthians 9: 16-19, 22-23 “Woe to me if I do not preach it!”

II Corinthians 3: 1-6 “He has indeed qualified us as ministers of a new covenant.”

II Corinthians 4: 1-2, 5-7 “We preach Jesus Christ as Lord, and ourselves as your slaves for the sake of Jesus.”

II Corinthians 5: 14-20 “He gave us the ministry of reconciliation.”

Ephesians 4: 1-7, 11-13 “In the work of ministry, in building up the Body of Christ.”

Colossians 1: 24-29 “On behalf of His Body, which is the Church, of which I am a minister in accordance with God’s stewardship given to me to bring to completion for you the Word of God”

I Thessalonians 2: 2-8 “We were determined to share with you not only the Gospel of God but our very selves as well.”

II Timothy 1: 13-14, 2:1-3 “Guard this rich trust with the help of the Holy Spirit Who dwells within us.”

II Timothy 4: 1-5 “Perform the work of an evangelist, fulfill your ministry.”

I Peter 5: 1-4 “Tend the flock of God in your midst.”

Psalm 16 “You are my inheritance, O Lord.”

Psalm 23 “The Lord is my shepherd; there is nothing I shall want.”

Psalm 40 “Here I am, Lord; I come to do Your will.”

Psalm 89 “For ever I will sing the goodness of the Lord.”

Psalm 96 “Proclaim God’s marvelous deeds to all the nations.”

Psalm 106 “Remember us, O Lord, as You favor Your people.”

Psalm 110 “You are a priest for ever in the line of Melchizedek.”

Psalm 117 “Go out to all the world and tell the Good News”

Matthew 9: 35-38 “The harvest is abundant but the laborers are few.”

Matthew 16: 13-19 “You are Peter, and upon this rock I will build my Church.”

Matthew 23: 8-12 “The greatest among you must be your servant.”

Matthew 28: 16-20 “Go, therefore, and make disciples of all nations.”

Mark 1: 14-20 “I will make you fishers of men.”

Mark 16: 15-20 “Go into the whole world and proclaim the Gospel to every creature.”

Luke 5: 1-11 “At your command I will lover the nets.”

Luke 10: 1-9 “The harvest is abundant but the laborers are few.”

Luke 22: 24-30 “I conger a kingdom on you, just as my Father has conferred one on me.”

John 10: 11-16 “A good shepherd lays down his life for the sheep.”

John 15: 9-17 “I chose you and appointed you to go and bear fruit that will remain”

John 21: 15-17 “Feed my lambs, feed my sheep.”

Catechism of the Catholic Church

Lent. Week 4, Sunday

The prayers, Readings and reflection offered here are for Lent 4. Click here for “Year A Readings” used when the Scrutinies are celebrated for the Elect.

ANTIPHON

Rejoice, Jerusalem, and all who love her. Be joyful, all who were in mourning; exult and be satisfied at her consoling breast (Isaiah 66: 10-11).

COLLECT

O God,
Who through your Word
reconcile the human race to yourself in a wonderful way,
grant, we pray, that with prompt devotion and eager faith
the Christian people may hasten toward
the solemn celebrations to come.
Through our Lord Jesus Christ, Your Son,
Who lives and reigns with You
in the unity of the Holy Spirit,
one God for ever and ever. Amen.

RESPONSORIAL PSALM (click for full Psalm)

Taste and see the goodness of the Lord. (Psalm 34: 9).

SCRIPTURE EXCERPT (click for all readings)

“Brothers and sisters:
Whoever is in Christ is a new creation:
the old things have passed away;
behold, new things have come.
And all this is from God,
who has reconciled (καταλλάξαντος) us to himself through Christ
and given us the ministry of reconciliation (καταλλαγῆς),
namely, God was reconciling (καταλλάσσων the world to himself in Christ,
not counting their trespasses against them
and entrusting to us the message of reconciliation (καταλλαγῆς).
So we are ambassadors for Christ,
as if God were appealing through us.
We implore you on behalf of Christ,
be reconciled (καταλλάγητε) to God.
For our sake he made him to be sin who did not know sin,
so that we might become the righteousness of God in him.
(II Corinthians 5:17-21).”

REFLECTION

Popularly referred to as the “Parable of the Prodigal Son,” Jesus’ teaching about His Father’s boundless and limitless mercy is one of Christianity’s signature and defining marks. When examining Jesus’ teaching about forgiveness, this Parable certainly stands front and center, grounded in the often-contentious friction of family inheritance. The Lucan presentation of this Parable, though, does not speak of “forgiveness” per se and for that matter the words “mercy” and “reconciliation,” to name only two, are absent as well. For Luke, the Parable’s genesis lies in Jesus’ action of Table Fellowship: ‘welcoming sinners and eating with them’ that provides all an experience of ‘being found (a very important image in Luke’s Gospel)’ and ‘coming back to life.’ Such is the abundantly rich biblical vocabulary when it comes to sin and God the Father’s desire that none of us be lost and all be saved. But such a rich vocabulary can blur, in the popular perception, the depth of meaning these words convey. One runs the risk of casually lumping all the words together and viewing them as mere synonyms of each other. In light of this, Saint Paul’s words to the Corinthians offer some valuable lessons.

In this Lenten Sunday’s proclamation, Saint Paul speaks some variation of “to reconcile” 5 times in 4 verses, a point that is hard to miss. καταλλάσσω (katallasso) is the Greek verb that is translated “to reconcile.” It is an interesting verb formed by the preposition κατα (kata) and the verb ἀλλάσσω (allasso). Fundamentally, ἀλλάσσω (allasso) means to “effect/cause/put-in-place a difference that is noticeable.” The noticeable change or difference comes about because ‘something’ has been removed. An aspect of a given reality, previously present but now removed, results in a different reality. In terms of the word’s usage in antiquity, the resulting difference is not necessarily a good or an evil but as it evolved in Christian living, it became associated with the ‘removal of sin that made a difference in one’s life.’ In terms of the Christian Scriptures, especially the Letters of Saint Paul, καταλλάσσω (katallasso) marks the “difference” by ‘exchanging one reality for another.’ When applied to and dealing with people, καταλλάσσω (katallasso) very often speaks of ‘exchanging hostility for a different, more proper (friendly) relationship.’ From this context emerges the often used English word “to reconcile” as a meaning for καταλλάσσω (katallasso).

One could argue that καταλλάσσω (katallasso) brings a certain ‘conscious’ activity to the big picture of forgiveness. While certainly affirming the primacy of Grace and the Father’s gracious initiation of any noble endeavor, there is a ‘human’ factor involved in forgiveness. Accepting God the Father’s forgiveness or the forgiveness offered by another person requires the recipient to actively and consciously exchange one reality for another. “I am sorry” is not an act of ‘dumping’ one’s sins in a spiritual landfill and walking away with a sense that ‘I got rid of my sins and offenses.’ A noticeable difference is necessary in life, exchanging 1 ‘state’ or condition for another. Examples of this are clear in the lives of the father’s 2 sons in the parable. The younger son initially exchanged his filial relationship for one of entitlement leading to debauchery. “Coming to his senses (see Anthony Lilles blog on this point),” he exchanged his enslaved condition for what he thought would be that of his father’s hired hands … only to discover that the father would have no part of that since the ring and garments expressed the noticeable difference that he was, is and always will be “son.” Similarly, the elder son exchanged his filial relationship as well and the exchange was not a good one. He viewed himself, not as son, but as one who toiled for his father and in the end expressed his hostility towards his father and ‘that son of yours (in other words, ‘not my brother’).’

One can not help but call to mind the creative word spoken in the Sacramental penitential encounter with Jesus:

God, the Father of mercies, through the death and resurrection of His Son has reconciled the world to Himself and sent the Holy Spirit among us for the forgiveness of sins; through the ministry of the Church may God give you pardon and peace, and I absolve you from your sins in the name of the Father, and of the Son, + and of the Holy Spirit.

God the Father’s work of exchanging the hostility of the fallen world for the re-created world is the power of the Paschal Mystery. As the first sin caused hostility and alienation in the relationship between God and humanity, so the same continues in our “yes” to sin. We harm ourselves when sin is casually dismissed, diluted or rationalized as ‘developmental challenges.’ Sin in the context of this Sunday’s Lenten Word introduces hostility: hostility in our relationship with the Divine Persons, hostility with and towards one another, hostility towards the true self and hostility with all of creation. As the first act of creation exchanged nothingness for reality, chaos for cosmos by the utterance of the effective Divine Word (dabar), the same Loving Father pronounces the same word to each of us that will exchange the condition of sin for that of freedom as son or daughter in the Son. Will I avail myself of that encounter to hear that creative word that will reconcile me to God the Father and one another?

Masses and Prayers for Various Needs and Occasions: For the Election of a Pope

Entrance Antiphon (I Samuel 2:35)

I will raise up for Myself a faithful priest,
who shall do according to My heart and mind;
I will establish a lasting house for him
and he shall walk before Me all his days.

Collect

O God, Eternal Shepherd,
Who govern Your flock with unfailing care,
grant in Your boundless fatherly love
a pastor for Your Church
who will please You by his holiness
and to us show watchful care.
Through our Lord Jesus Christ, Your Son,
Who lives and reigns with You
in the unity of the Holy Spirit,
One God, for ever and ever.

Prayer Over the Offerings

May Your abundant kindness favor us, O Lord,
that, through the sacred offerings
we reverently bring to You,
we may come to rejoice that a pastor
pleasing to Your majesty
presides over your holy Church.
Through Christ our Lord.

Communion Antiphon (John 15:16)

I chose you and appointed you to go and bear fruit,
says the Lord, fruit that will last.

Prayer after Communion

As we have been renewed, O Lord,
with the supreme Sacrament of salvation,
the Body and Blood of Your only begotten Son,
may the wondrous grace of Your majesty
gladden us with the gift of a shepherd
who will instruct Your people by his virtues
and imbue the minds of the faithful
with the truth of the Gospel.
Through Christ our Lord.

Further prayer, reflection and study:

Isaiah 61: 1-3a “The Lord has anointed me; He has sent me to bring glad tidings to the lowly.”

Ephesians 4: 11-16 “Bringing about the body’s growth, building it up in love.”

Hebrews 5: 1-10 “Christ was acclaimed by God as high priest, in the line of Melchizedek”

Psalm 89 “For ever I will sing the goodness of the Lord.”

John 15: 9-17 “I chose you and appointed you to go and bear fruit that will remain”

John 17: 11-23 “As You sent me into the world, so I have sent them into the world.”

Catechism of the Catholic Church

LENT — The Lord’s Day — Week 3: Sunday Pondering Jesus’ victorious Word

The prayers, Readings and reflection offered here are for Lent 3. Click here for “Year A Readings” used when the Scrutinies are celebrated for the Elect. Use this same link for the meaning a reflection on the word metanoia, a word important in today’s Readings.

ANTIPHON (click for full Psalm)

My eyes are always on the Lord, for He rescues my fet from the snare. Turn to me and have mercy on me, for I am alone and poor (Psalm 25: 15-16).

COLLECT

O God,
Author of every mercy and of all goodness,
Who in fasting, prayer and almsgiving
have shown us a remedy for sin,
look graciously on this confession of our lowliness,
that we, who are bowed down by our conscience,
may always be lifted up by your mercy.
Through our Lord Jesus Christ, Your Son,
Who lives and reigns with You
in the unity of the Holy Spirit,
one God for ever and ever. Amen.

RESPONSORIAL PSALM (click for full Psalm)

The Lord is kind and merciful. (Psalm 103: 8).

SCRIPTURE EXCERPT (click for all readings)

Some people told Jesus about the Galileans
whose blood Pilate had mingled with the blood of their sacrifices.
Jesus said to them in reply,
“Do you think that because these Galileans suffered (πεπόνθασιν) in this way
they were greater sinners than all other Galileans?
By no means!
But I tell you, if you do not repent (μετανοῆτε),
you will all perish (ἀπολεῖσθε) as they did!
Or those eighteen people who were killed
when the tower at Siloam fell on them
do you think they were more guilty
than everyone else who lived in Jerusalem?
By no means!
But I tell you, if you do not repent (μετανοῆτε),
you will all perish (ἀπολεῖσθε) as they did!”
(Luke 13:1-5).”

REFLECTION

Popularly, they seem to be always joined in some form of question or inquiry: sin and suffering. Many people, faced with the unanswerable question of ‘why suffering,’ inevitably say something to the effect, ‘but s/he (or I) is (am) such a good person. Why would God cause this?’ Jesus Himself acknowledges peoples’ popular perception of suffering and sin in the uniquely Lucan reported events of the falling tower and mixing of sacrificial blood. Is Jesus giving an answer to the age-old question of ‘why bad things happen to good people?’ Yes and no ...

When Jesus asked about the suffering of the Galileans, He seems to imply that ‘things happen’ and does not give any further explanation. πάσχω (páschō) is the Greek verb that is translated into English as “to suffer.” Many biblical and linguistic scholars note that πάσχω originally described an event that happened in such a way so as to make an impression on a person. The event, generally speaking, was rather neutral in its significance and was always external; that is, someone/thing external to a person or community. Whether the event was ‘good’ or ‘bad’ depended on how it was received by the person(s) involved. What πάσχω conveyed was simply something happening to you (individually or communally) and you had no control over the event. The fact that one had no control over the event contributed to the verb’s meaning eventually to include “suffering.”

What is interesting here is that Jesus acknowledges that ‘things happen.’ These happenings in the vast majority of cases are by no means neutral: they cause untold pain, devastation and death. Why? Jesus does not answer that question and in not answering it implies that these types of things can, do and will happen. So why does Jesus call for repentance (μετάνοια, metanoia)? Why jump from “suffering” to “repentance”? Does not such a leap reinforce the stereotype that all suffering is a result of sin?

Consider the parable that closes this Sunday’s proclamation. One aspect of the parable certainly focuses on growth. There is a reasonable expectation that a fig tree, especially after 3 years, will produce good fruit. For some reason, the tree has not produced fruit and is given another year, but only 1 additional year. In other words, the tree’s existence is fixed within the constraints of time. Not only does the farmer contend with the vicissitudes of the earth when it comes to crops and to trees, he does so within the limits of finite existence. Of course the farmer (and all of us!) would relish the thought that every seed planted would yield an abundant harvest. Yet despite our best efforts at care and cultivation there are events beyond our control that will definitely affect and effect the harvest.

So what do the mixed blood and falling tower have to do with μετάνοια (click here for a previous blog entry on μετάνοια)? Those 2 events, which in many respects are analogous for any number of events, point to the finite dimension of life this-side-of-the-grave. While a part of us wants a life and a world of perfection, we lost that “in the beginning” when we decided it was better to listen to something else rather than the life-giving Word of the Creator. More troubling for our lives though is that we want ‘a god (or gods!)’ that is able to wave a wand or sprinkle pixie-dust that magically makes everything better in an instant. Such is ‘a god’ of our creation and projection, not the God and Father of Our Lord Jesus Christ. While thoughts desire a self-created Shangri-La, Jesus is clear that we live an existence that is bounded by space and time for the purpose of being ‘in communion with His Father.’ This was and is the plan for each of us from that unique moment “in the beginning.” With the uncertainly of life, each of us exists in a particular place for a particular time to be ‘in communion with God our Father.’ While it is natural and easy to ask ‘why’ when things go wrong, μετάνοια is actually the response to ‘why’ as the ‘things that go wrong’ are a reminder, painful as they are, that our ultimate life and purpose is found within a community and relationship of Divine Persons. Engaging the ‘work’ of μετάνοια enables the false self to be cut away, making room to live freely as sons and daughters in the Son.

Lent, Week 2. Sunday.

ANTIPHON

Of You my heart has spoken: Seek His face. It is Your face, O Lord, that I seek; hide not Your face from me. (Psalm 27:8-9).

COLLECT

O God, who have commanded us
to listen to Your beloved Son,
be pleased, we pray,
to nourish us inwardly by your word,
that, with spiritual sight made pure,
we may rejoice to behold Your glory.
Through our Lord Jesus Christ, Your Son,
Who lives and reigns with You
in the unity of the Holy Spirit,
one God for ever and ever. Amen.

RESPONSORIAL PSALM

The Lord is my light and my salvation. (Psalm 27: 1).

SCRIPTURE EXCERPT

“Jesus took Peter, John, and James
and went up the mountain to pray.
While he was praying his face changed in appearance
and his clothing became dazzling white.
And behold, two men were conversing with him, Moses and Elijah,
who appeared in glory and spoke of his exodus
that he was going to accomplish in Jerusalem.” (Luke 9:28-31)”

REFLECTION

In terms of the Lenten journey, the journey to full Sacramental communion, or the entire Christian life – the event of Jesus’ Transfiguration is a moment-of-moments in His Public Ministry. Commentary abounds on this Event from the Fathers of the Church to contemporary interpreters, notably the late Dominican priest, Jean Corbon who penned deep insights in his work, Wellsprings of Worship. Hence today’s ‘words of THE WORD’ will cull a bit more directly from these giants to help all of us in the walk to Calvary with our Master and Savior, Jesus.

Corbon notes that the “Transfiguration is the historical and literary center of the Gospel by reason of its mysterious realism: the humanity of Jesus is the vital place where men become God (this is ‘divinization’ among the Eastern Fathers of the Church) and the apostles could properly see the nature of their Lord (91).” Accordingly, it is not so much a change in or about Jesus; rather the Event is the grace whereby humanity is able, once again, “to see” the glory of God – a power that has been damaged severely by the Fall and subsequent transgressions.

For the evangelist Luke, this ‘restored’ ability “to see” is crucial because in terms of his chronology, Luke situates the Transfiguration among lessons on discipleship and the Passion just prior to Jesus’ declaration to resolutely turn and head towards Jerusalem. Corbon writes: “The reason for the transfiguration can be glimpsed, therefore, in what the evangelists do not say: having finished to instruction preparatory to his own Pasch, Jesus is determined to advance to its accomplishment. With the whole of his being, the whole of his ‘body’, he is committed to the loving will of the Father; he accepts that will without reservation. From now on, everything, up to and including the final struggle at which the same three disciples will be invited to be present, will be an expression of his unconditional ‘Yes’ to the Father’s love (93).” In other words, Peter, James and John behold that Jesus’ glory lie in His total Gift of Himself in doing His Father’s Will. Jesus’ “Yes” is the light of glory transforming the darkness of sin and selfishness.

In many parishes this Sunday, the “Penitential Rite (Scrutiny)” will be celebrated for adults preparing for Full Communion with the Church during the Easter Season. The connection between the proclamation of Jesus’ Transfiguration and this Liturgical Rite is powerful. In the Rite, all are asked to pray that the candidates “will be given a spirit of repentance, a deepened sense of sin and the true freedom of the children of God (RCIA, 468).” The Church’s prayer, prayed over them, asks that they be “Enlightened … clearly seeing their sins and failings” that they “may place all their trust in Your mercy and resist all that is deceitful and harmful (RCIA, 470).”

Thus in the Liturgy “our eyes can be opened so that we may recognize the Lord and be transformed into Him. This, then, is the body of Christ, the sacrament of human salvation and God’s glorification. The liturgy creates in the Church the transfiguration of the ‘whole body’, which is now growing, the transforming union in which men become God (97).”

Lent, Week 1

ANTIPHON (click for full Psalm)

When he calls on Me, I will answer him; I will deliver him and give him glory, I will grant him length of days. (Psalm 91:15-16).

COLLECT

Grant, almighty God,
through the yearly observances of holy Lent,
that we may grow in understanding
of the riches hidden in Christ and
by worthy conduct pursue their effects.
Through our Lord Jesus Christ, Your Son,
Who lives and reigns with You
in the unity of the Holy Spirit,
one God for ever and ever. Amen.

RESPONSORIAL PSALM (click for full Psalm)

Be with me, Lord, when I am in trouble. (Psalm 91: 15).

SCRIPTURE EXCERPT (click for all readings)

“Filled with the Holy Spirit,
Jesus returned from the Jordan and
was led by the Spirit into the desert for forty days,
to be tempted (πειραζόμενος, peirazomenos)
by the devil (διαβόλου, diabolou) (Luke 4:1-2).”

REFLECTION

All sorts of images flood the mind when one hears the word, “devil.” While temptation and sin are words closely associated with ‘the devil,’ it helpful for a moment to put aside Medieval era depictions of ‘the devil’ and examine ‘the devil’ from the perspective of the Scriptures themselves.

διάβολος (diabolos), translated often throughout both Testaments of Scripture as ‘adversary’ or ‘devil,’ is a compound that means “to throw apart.” It is the opposite of παραβολή (parabole), which can be translated as “parable” or “symbol.” All throughout the Scriptures, διάβολος is an active power working ‘intelligently’ (with a plan) to divide and to separate. Often this active power is a person, who ‘connects’ to or with other persons (Divine, human or angelic) to divide and then conquer. The image that many have of the devil being that ‘bad voice’ whispering in the ear to do something bad does not really capture the horror of διάβολος. The popular image of being tempted to do this or to do that, misses the mark that the work of διάβολος is to separate one completely from the Other and others. διάβολος is about derailing life’s plan in a way that makes a train wreck out of life. Worse still in the Gospel account, διάβολος is the attempt to drive a permanent wedge between God the Father and the loving plan of salvation He has for each person. Here the words of Saint Paul must be the believer’s battle armor: “For I am convinced that neither death, nor life, nor angels, nor principalities, nor present things, nor future things, nor powers, nor height, nor depth, nor any other creature will be able to separate us from the love of God in Christ Jesus our Lord (Romans 8:38-39).”

Consider for a moment when this particular event occurs in Jesus’ life. The Gospel pericope proclaimed today begins: “Jesus returned from the Jordan.” In the Lucan chronology, Jesus had been baptized by John and was about to begin the Public Ministry in Galilee. Between those 2 events stands Jesus’ ‘test’ of 40 days in the barren wilderness of the desert. The Greek verb πειράζω (peirazo), translated here ‘tempted,’ has an array of meanings including “to test,” “to scrutinize,” and “to prove.” Why would Jesus have to undergo any form of ‘testing, scrutinizing and proving’? A response (not the answer) to that question lies in 2 other Books of Sacred Scripture: The Book of Job and The Letter to the Hebrews. In Job, διάβολος is a person whose role is to antagonize God. God speaks glowingly of the people who follow His way of living. The Antagonist says that humans only do that because of Divine blessings received in the form of various material goods. Take them away and humanity will curse God. Thus begins the ‘testing of Job.’ Will he separate himself from God by cursing God for what has befallen him?

The Letter to the Hebrews offers another facet to consider. “In the days when He [Jesus] was in the flesh, He offered prayers and supplications with loud cries and tears to the One who was able to save him from death, and he was heard because of his reverence. Son though he was, He learned obedience from what he suffered; and when he was made perfect, he became the source of eternal salvation for all who obey Him, declared by God high priest according to the order of Melchizedek (Hebrews 5:7-10).” In His humanity, Jesus lives life always attentive to His Father’s Word. He does not list to another (cf Genesis 3) and certainly dialogues with no one who will derail the Mission He has received from His Father. In His ‘testing,’ Jesus lives in way the Father intended ‘from the beginning.’

The Lenten journey is a journey with Jesus to oneness and wholeness, realizing that each of us has abused many of the elements of creation and in so doing have separated ourselves in varying degrees from our Father’s love. We learn from the catechumens and candidates, many who will be ‘elected’ by the local Bishop in dioceses throughout the world during these early days of Lent. They have listened attentively to The Word that has brought oneness and wholeness to them. They have struggled to separate themselves from elements of the world that preclude a loving relationship with the Divine Persons they will meet in Baptism at the Easter Vigil. For those already baptized, we join in loving solidarity with them – knowing sadly that we have permitted separation from our First Love to infect our very beings with promises for false hopes and joys. With the Word of God and the guarantee of Divine Love, may Lent be the joyful season of Grace that plunges each into deeper union with Father, Son and Holy Spirit.

Sunday. Time through the Year, Week 5.

ANTIPHON (click for full Psalm)

O come, let us worship God and bow low before the God Who made us, for He is the Lord our God. (Psalm 95: 6-7)

COLLECT

Keep your family safe, O Lord,
with unfailing care, that,
relying solely on the
hope of heavenly grace,
they may be defended
always by your protection.
Through our Lord Jesus Christ, your Son,
Who lives and reigns with You
in the unity of the Holy Spirit,
one God, for ever and ever.

RESPONSORIAL PSALM (click for full Psalm)

In the sight of the angels I will sing your praises, Lord. (Psalm 138: 1).

SCRIPTURE EXCERPT (click for all readings)

“They cried one to the other, “Holy, holy, holy (קָדֹשׁ, qadosh) is the LORD of hosts (צָבָא tsabaʾ)! All the earth is filled with his glory (כָּבוֹד kabowd)!” At the sound of that cry, the frame of the door shook and the house was filled with smoke.
(Isaiah 6:3-4).”

REFLECTION

Actions, words, images and thoughts abound when it comes to a discussion of holiness. What exactly is holiness? Many will certainly acknowledge that it is an important element of Christian living. Yet nailing down a meaning that assists the human living of holiness in an authentic way is a bit harder. Christian history is filled with episodes of movements seeking holiness that actually do more harm than good. While we may not welcome a burning ember touched to our lips, Isaiah’s recollection of his call to prophetic ministry is significant in getting on the proper track of holiness.

When the sight of “the Lord seated on a high and lofty throne” unfolds before Isaiah, he cries out in a way similar to praise: holy, holy, holy. For Isaiah, the ‘thrice holy’ (trisagion in Greek and in various Eastern Rite Liturgies) is essentially a proclamation of Who God is and thus who Isaiah is not. “Holy,” as used here in the Isaian Text, translates the Hebrew word קָדֹשׁ (qadosh). Early in the history of the word’s usage, qadosh expressed ‘difference.’ It did not speak fundamentally about moral qualities or goodness in general; aspects of the word we now tend to view synonymously with ‘holiness.’ In Hebrew usage, “difference” gradually expressed cultic and covenant realities. Thus in time, qadosh came to refer to ‘anyone or anything set apart for a particular purpose’ and for Israel ‘a particular purpose’ involved living the covenant and one’s God-given mission.

In Isaiah’s experience of being called, he knows (sees) how different he is from God. God is the LORD of hosts (צָבָא tsabaʾ). tsaba’ is part of a vocabulary of Hebrew military words. In Isaiah’s day, not only did tsaba’ refer to a large group fit for military service, tsaba’ expressed the order, obedience and loyalty that all in the group had to the leader. The mighty power of ‘the hosts’ came not strictly from its massive quantity of individuals, although that certainly helped, but rather from the cohesiveness or the oneness the mass of individuals formed. Gradually tsaba’ included not only the uncountable number of angels ready to battle anyone or anything contrary to the Lord’s covenant or mission but also all of the stars of the nighttime sky. For Isaiah and other prophets, even these ‘heavenly bodies’ obeyed the ‘Creator of the stars of night’ and sang His praises.

Qadosh and tsaba’ – courtesy of Isaiah and the Lord’s call to him – provide sound elements to respond to the Creator’s effective Word summoning all to a life of holiness. The Lord first and foremost initiates holiness. That is our only starting point for a life of holiness. No amount of work or effort, no technique, no amount of spiritual reading, no amount of ‘saying prayers,’ etc … will ever effect (cause) one to be holy. The grace of holiness is pure gift that cannot be earned, only received graciously. As a gift graciously received, holiness is being or existing not primarily doing (although there will be some ‘doing’ in its proper sequence and time). Like Isaiah, holiness is seeing (knowing) the otherness of God and knowing (seeing) that I [and others!] have been called into that relationship. It is then from that perspective of being-in-relationship that any ‘doing’ is done. Thus the disciplines of holy living – prayer, fasting, almsgiving – are all done, not to earn, but to respond to the One Who has been seen (known). This response then ‘sets one apart for mission and praise’ since holiness is never a God-and-me affair. Mission and praise can be confidently done knowing (seeing) the ‘army of one’ is at our sides continuously ‘lest you dash your foot against the stone.’

Sunday. Time through the Year, Week 4.

ANTIPHON

O Sing a new song to the Lord; sing to the Lord, all the earth. In His presence are majesty and splendor, strength and honor in His holy place. (Psalm 96: 1, 6)

COLLECT

Grant us, Lord our God,
that we may honor you with all our mind,
and love everyone in truth of heart.
Through our Lord Jesus Christ, your Son,
Who lives and reigns with You
in the unity of the Holy Spirit,
one God, for ever and ever.

RESPONSORIAL PSALM (click for full Psalm)

I will sing of your salvation. (Psalm 71: 1).

SCRIPTURE EXCERPT (click for all readings)

“The word of the LORD came to me, saying:
Before I formed you in the womb I knew you,
before you were born I dedicated (קָדַשׁ qadash) you,
a prophet (נָבִיא nabi) to the nations I appointed () you.
(Jeremiah 1:4-5).”

REFLECTION

As the account of Jeremiah’s call is proclaimed this Sunday, it is wise to pose a couple of questions: who is a prophet? What does a prophet do? Popularly, many have an image of a prophet as an otherworldly guru endowed with some magic-seeing power that gives him or her an ability to predict the future as a soothsayer or fortune-teller. Fortunately for us, such is NOT the biblical prophet of Israel and it certainly does not describe the work of Jeremiah.

The biblical prophet lived and worked in a world familiar with prophecy. In the Ancient Near Eastern world practically every king or queen had a guild or a company of prophets. These prophets acted as counselors or advisors on all sorts of matters concerning day-to-day living. At times guilds of prophets contended with each other, jockeying for position and prominence in society. Many times the ‘advice’ proffered was anything but counsel – ‘advice’ amounted to nice-sounding words to secure one’s position with the reigning ruler.

In Israel, like so many other aspects of her life in the Ancient Near Eastern world, prophecy was different. Sure there was a need for counsel and advice, but prophecy had another function vital for living the Covenant. In Israel, the prophet (nabi in Hebrew) was one ‘who spoke on behalf of God.’ The prophet tended to be an individual person, not a guild or a school. Unlike the guild prophets throughout the world of that time, Israel’s nabi were called by God. Elijah, Elisha, Isaiah, Jeremiah, Ezekiel – to name only a few – did not ‘join’ or sign-up to be a nabi. In fact, many of Israel’s nabi resisted and balked when called by God to speak on His behalf. Israel’s nabi also nurtured an intense, intimate relationship with God and even some of their ‘conversations’ with God sound shocking in their apparent audacity (cf. ‘The Confessions’ of Jeremiah) yet they reveal a profound relationship with God and a willingness to serve Him and the people to whom the prophet is sent.

The nabi in Israel was also a person “dedicated” by God for a particular mission. “Dedicated” translates the Hebrew (קָדַשׁ qadash). Qadash is part of a Hebrew word-group that essentially means “set apart” and eventually “set apart for a particular purpose or usage.” As such, the Hebrew root of qadash is the basis for the English word “holy.” The importance of qadash is that this is not a matter of good, better best. Because a person (or object, place) is set apart that person has a particular task of work to accomplish. It does not necessary make her or him any ‘better’ in an objective moral sense.

To accomplish the task or work that one has been “set apart for,” one requires sufficient material and means. Translated here “appoint,” the Hebrew verb נָתַן (natan) has a wide range of meanings in the Prophetic Texts of the Old Testament. The root and derivatives of natan are part of a Hebrew word-group that means “to give as a gift.” The word is used so extensively throughout the Old Testament that there are myriads of meanings associated with natan. With his ‘appointment’ from God as nabi, Jeremiah is given all that is needed to do the work for which he has been set apart. All that Jeremiah received, most especially the Word of God, was given without earning or merit: all was and remains Gift.

As linked with the Gospel episode of Jesus’ proclaiming the Word of God in Nazareth and the people’s response, it is fair to ponder, not only the gift of prophecy, but all gifts given by the Father of our Lord Jesus Christ to build-up the Body of Christ, the Church. Through Baptism, Confirmation and the Most Holy Eucharist, all have been “set apart” and “appointed” for particular missions throughout our lives, beginning with the call ‘to be holy.’ A prayer by Blessed John Henry Newman captures this well:

“God has created me to do Him some definite service.
He has committed some work to me
which He has not committed to another.
I have my mission.
I may never know it in this life, but I shall be told it in the next.
I am a link in a chain, a bond of connection between persons.
He has not created me for naught.
I shall do good; I shall do His work.
I shall be an angel of peace, a preacher of truth in my own place,
while not intending it if I do but keep His commandments.
Therefore, I will trust Him,
whatever I am, I can never be thrown away.
If I am in sickness, my sickness may serve Him,
in perplexity, my perplexity may serve Him.
If I am in sorrow, my sorrow may serve Him.
He does nothing in vain. He knows what He is about.
He may take away my friends.
He may throw me among strangers.
He may make me feel desolate, make my spirits sink,
hide my future from me.
Still, He knows what He is about.”

Sunday. Time through the Year, week 3.

ANTIPHON (click for full Psalm)

O Sing a new song to the Lord; sing to the Lord, all the earth. In His presence are majesty and splendor, strength and honor in His holy place. (Psalm 96: 1, 6)

COLLECT

Almighty ever-living God,
direct our actions according to your good pleasure,
that in the name of your beloved Son
we may abound in good works.
Through our Lord Jesus Christ, Your Son,
Who lives and reigns with You
in the unity of the Holy Spirit,
one God for ever and ever.

RESPONSORIAL PSALM (click for full Psalm)

Your words, Lord, are Spirit and life. (John 6:63, Psalm 19).

GOSPEL EXCERPT (click for all readings)

“Since many have undertaken to compile a narrative of the events (πραγμάτων, pragmaton)
that have been fulfilled (πεπληροφορημένων, peplerophoremenon) among us,
just as those who were eyewitnesses from the beginning
and ministers of the word have handed them down (παρέδοσαν, paredosan) to us,
I too have decided,
after investigating everything accurately anew,
to write it down in an orderly sequence for you,
most excellent Theophilus,
so that you may realize (ἐπιγνῷς, epignos) the certainty of the teachings (κατηχήθης, katechethes)
you have received. (Luke 1:1-4).”

REFLECTION

Admittedly, when one hears the word prologue in the context of the Gospels, many naturally – and properly – recall the Johannine Text: 1:1-18. The verses that open the Gospel according to Saint Luke (1:1-4), like the verses that open the Gospel according to Saint John, do form a necessary ‘first word (pro-logos)’ as the Church begins a sequential proclamation of the Lucan Text on these Sundays in the Season known as “Time through the Year (Ordinary Time).” Today’s study will focus on ‘fulfilled events handed down to realize the certainty of the teachings.’

Saint Luke begins this 4 verse prologue by speaking of “events (πραγμάτων, pragmaton)” “that have been fulfilled (πεπληροφορημένων, peplerophoremenon).” “Events” is the English translation of the Greek πρᾶγμα (pragma). πρᾶγμα (pragma), while not offering an earth-shattering insight to the meaning of a relatively common English word event, it does highlight life’s events in ‘all their facets and dimensions.’ Applied here to the Person and Life of Jesus, πρᾶγμα (pragma) demands embracing reality in its wholeness, not selected episodes that appeal to one’s sensibilities or likes. πρᾶγμα (pragma) is a ‘whole-package’ approach to life that invites continuous examination and reflection in such a way that one may omit nothing from life. It is precisely “the events” - the totality of the life of Jesus - that Luke records as being fulfilled (πληροφορέω, plērophoreō). πληροφορέω (plērophoreō), translated here “have been fulfilled,” is a verb that is formed from two Greek words meaning ‘complete’ and ‘to carry/to wear/to carry a burden.’ The sense of the Greek compound is that the action πληροφορέω (plērophoreō) is an all-encompassing action involving the whole person living life in all its facets. In antiquity, πληροφορέω (plērophoreō) meant a ‘complete wearing of clothes’ in a somewhat idiomatic way that expressed all of life being kept as close to you as your clothes. Later use of the verb πληροφορέω (plērophoreō) included elements of ‘protection,’ ‘assurance’ and ‘confidence’ that would permit one to have sufficient evidence to persuade or convince another of truth. The point here is that while “have been fulfilled” is not an erroneous translation, it does seem to lack the ‘punch’ that πληροφορέω (plērophoreō) in the biblical era expressed. One could argue that translating πληροφορέω (plērophoreō) as “have been fulfilled” conveys a sense of neutrality, a ‘take-it-or-leave-it’ attitude whereas πληροφορέω (plērophoreō) is a bit more challenging and active. For Luke, “the events that have been fulfilled” is ‘everything of Jesus presented in a way to convince and assure you’ of the presentation’s truth.

So, what do one do with ‘everything of Jesus presented in a way to convince and assure?’ You hand it down or hand it on, of course! The Greek verb παραδίδωμι (paradidōmi) is an important word as both a verb and noun in the New Testament meaning “to deliver, to hand-down, to hand-on (it is the basis of the word Tradition, which will be studied at a later date).” παραδίδωμι (paradidōmi) is not an inconsequential or passive action of delivery. Think of mail delivery. The letter carrier places mail in an approved box at one’s home or place of business and assumes at some point, someone will retrieve the mail and do something with it. παραδίδωμι (paradidōmi), however, expresses action that engages both the deliverer and the deliveree. Using the same example of mail delivery, παραδίδωμι (paradidōmi) expresses the fact that the letter carrier has something specific for you. You are required to receive and sign for the delivery … and sometimes, the deliverer gets to see your response to the received letter or package. For Luke, the ‘delivery’ of ‘everything of Jesus presented in a way to convince and assure’ is, once again, not a neutral, take-it-or-leave-it event. This is truth and the truth presented in such a way specifically for each person that it has a real affect and effect in one’s life. The delivery, in this case a Person, demands ‘Yes, I accept delivery’ or ‘No, I refuse delivery.’ Either way, with παραδίδωμι (paradidōmi) there is no politically correct or comfortable middle ground of picking and choosing.

This leads to Saint Luke’s self-stated purpose for the Narrative that is about to follow: “that you may realize (ἐπιγνῷς, epignos) the certainty (ἀσφάλειαν) of the teachings (κατηχήθης, katechethes) you have received.” “That you may realize” is the English translation of the Greek verb ἐπιγινώσκω (epiginōskō). ἐπιγινώσκω (epiginōskō) is a form of the important biblical verb γινώσκω (ginosko). While this family of Greek verbs is often translated into English by various words ‘to know’ or ‘to realize,’ it is important here to distinguish between ‘types of knowning.’ γινώσκω (ginosko) is certainly about ‘knowing,’ but ‘knowing’ in a way that is experiential. γινώσκω (ginosko) expresses events that touch a person at his or her core, life-defining or life-changing events. γινώσκω (ginosko) is knowledge akin to the ‘wow moments’ of life when connections are made or deep insights flood a person’s entire life. γινώσκω (ginosko) is not amassing individual, isolated factual data and regurgitating them upon request. Knowledge that is grounded in γινώσκω (ginosko) is life altering. For Luke, this experiential knowledge that changes a person is firm, confident and able to form a basis for living life (ἀσφάλειαν, asphaleian) because for Luke, the life-altering event is the Person Jesus, handed-on to each person to live life confidently in Him.

Luke’s ‘first-word (prologue)’ to all who are Theophilus (friend of God) is more than preliminary information. Like the famous Johannine Prologue, the Lucan Prologue expresses the life-changing event of Jesus Christ delivered to each person. While there is much more to consider about this Prologue (which hopefully will be posted throughout the week), the present task is to answer, “Do I accept delivery of the Person Jesus into my life - AND - am I willing to make the changes such delivery entails?”

Sunday. Time through the Year, Week 3. Office of Readings, Second Reading

Office of Readings - Second reading

From the Constitution
On the Sacred Liturgy
Second Vatican Council

Christ is present to His Church

Christ is always present to his Church, especially in the actions of the liturgy. He is present in the sacrifice of the Mass, in the person of the minister (it is the same Christ who formerly offered himself on the cross that now offers by the ministry of priests) and most of all under the eucharistic species. He is present in the sacraments by his power, in such a way that when someone baptizes, Christ himself baptizes. He is present in his word, for it is he himself who speaks when the holy Scriptures are read in the Church. Finally, he is present when the Church prays and sings, for he himself promised: Where two or three are gathered in my name, I am there in their midst.

Indeed, in this great work which gives perfect glory to God and brings holiness to men, Christ is always joining in partnership with himself his beloved Bride, the Church, which calls upon its Lord and through him gives worship to the eternal Father.

It is therefore right to see the liturgy as an exercise of the priestly office of Jesus Christ, in which through signs addressed to the senses man’s sanctification is signified and, in a way proper to each of these signs, made effective, and in which public worship is celebrated in its fullness by the mystical body of Jesus Christ, that is, by the head and by his members.

Accordingly, every liturgical celebration, as an activity of Christ the priest and of his body, which is the Church, is a sacred action of a pre-eminent kind. No other action of the Church equals its title to power or its degree of effectiveness.

In the liturgy on earth we are given a foretaste and share in the liturgy of heaven, celebrated in the holy city of Jerusalem, the goal of our pilgrimage, where Christ is seated at the right hand of God, as minister of the sanctuary and of the true tabernacle. With the whole company of heaven we sing a hymn of praise to the Lord; as we reverence the memory of the saints, we hope to have some part with them, and to share in their fellowship; we wait for the Savior, our Lord Jesus Christ, until he, who is our life, appears, and we appear with him in glory.

By an apostolic tradition taking its origin from the very day of Christ’s resurrection, the Church celebrates the paschal mystery every eighth day, the day that is rightly called the Lord’s day. On Sunday the Christian faithful ought to gather together, so that by listening to the word of God and sharing in the Eucharist they may recall the passion, death and resurrection of the Lord Jesus and give thanks to God who has given them a new birth with a lively hope through the resurrection of Jesus Christ from the dead. The Lord’s day is therefore the first and greatest festival, one to be set before the loving devotion of the faithful and impressed upon it, so that it may be also a day of joy and of freedom from work. Other celebrations must not take precedence over it, unless they are truly of the greatest importance, since it is the foundation and the kernel of the whole liturgical year.