Voices ever ancient, ever new. Transfiguration 2013

In commenting on Luke 9:32 on this Feast of the Transfiguration of Our Lord, Saint Ambrose of Milan writes:

”Peter saw this grace, and so did those who were with him, although they were heavy with sleep. The incomprehensible magnificence of the Godhead overwhelms the perceptions of our body. If the sharpness of bodily vision cannot bear the ray of the sun directly into watching eyes, how may the corruption of human members endure the glory of God? The garment of the body, purer and finer after the removal of the materiality of vices, is made for the resurrection. Perhaps they were so heavy with sleep that they saw the radiance of the resurrection after their rest. Keeping vigil, they saw his majesty, because no one sees the glory of Christ unless he is vigilant (Exposition of the Gospel of Luke, 7).”

Voices ever ancient, ever new. Monday-Week18-2013

In commenting on Matthew 14:17 from today’s Readings, Saint Hilary of Poitiers writes:

“But was Jesus unaware there was nothing to give? Did he not know the disciples possessed a limited amount of food? He could read their minds, so he knew. We are invited to explain things by reasoning according to types. It was not yet granted to the apostles to make and administer heavenly bread for the food of eternal life. Yet their response reflected an ordered reasoning about types: they had only five loaves and two fish. This means that up to then they depended on five loaves — that is, the five books of the law. And two fish nourished them — that is, the preaching of the prophets and of John. For in the works of the law there was life just as there is life from bread, but the preaching of John and the prophets restored hope to human life by virtue of water. Therefore the apostles offered these things first, because that was the level of their understanding at the time. From these modest beginnings the preaching of the gospel has proceeded from them, from these same apostles, until it has grown into an immense power. (On Matthew, 14).”

Sunday-Week18-2013. Words of THE WORD

ANTIPHON (click for full Psalm)

O God, come to my assistance;
O Lord, make haste to help me!
You are my rescuer, my help;
O Lord, do not delay. (Psalm 70: 2, 6).

COLLECT

Draw near to Your servants, O Lord,
and answer their prayers with unceasing kindness,
that, for those who glory in
You as their Creator and guide,
You may restore what You have created
and keep safe what You have restored.
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)

If today you hear his voice, harden not your hearts. (Psalm 90: 1).

SCRIPTURE EXCERPT (click for all Readings for this Sunday)

Someone in the crowd said to Jesus,
“Teacher, tell my brother to share the inheritance with me.”
He replied to him,
“Friend, who appointed me as your judge and arbitrator?”
Then he said to the crowd,
“Take care to guard against all greed,
for though one may be rich,
one’s life does not consist of possessions.” (Luke 11:13-15).”

REFLECTION

Two imperatives – or if you prefer, commands – frame Jesus’ response to the plea seeking His resolution of a nasty family dispute over inheritance (sound familiar?): ὁράω (horao) and φυλάσσω (phulasso). ὁράω (horao, ‘see so as to discern’) and φυλάσσω (phulasso, ‘guarding in such a way that one is saved’) are verbs that denote necessary actions for anyone responding to Jesus’ call to be His disciple. Even before considering ‘what needs to be seen’ and ‘what needs to be guarded against’ it is imperative for a disciple of Jesus to know what is involved in ‘seeing’ and ‘guarding’ as a disciple.

There are a number of Greek verbs that are translated into English “to see” and the Sacred Scriptures employ a variety of these verbs throughout both Testaments. When it comes to “seeing” as expressed by the verb ὁράω (horao, translated here from the NABRE as “take care”), this is a deliberate action, often involving related actions of gazing, staring, and beholding. ὁράω (horao) is not an involuntary, momentary or mindless sight of a given reality. ὁράω (horao) involves a choice whereby one rivets attention on another person, place or object. While not excluding per se the eye itself and the various processes that occur when light falls upon cones and rods in the retina, ὁράω (horao) is more about intellectual and spiritual insight. Such intellectual or spiritual ‘seeing’ thus moves the beholder to knowing – and since the ‘seeing’ or ‘beholding’ is intense, one comes to knowledge that gets to the core of the person, place or object that is beheld. ὁράω (horao) is “to see” the essence of another person, place or object and consequently “know” (or “experience”) the other with more than just a superficial, passing glance. It is in this context that ὁράω (horao) can describe the act of discerning the true nature of another person, place or object in the created order. Recall Genesis 3 and the allure of the fruit: in terms of a passing glance, ‘the fruit looks good.’ To see beyond the surface, more than human biology and the physics of light are required. “Seeing” in the sense of ὁράω (horao) requires (especially in the case of discipleship) “listening and receiving the revelation of the Other.” This act informs ὁράω (horao) and properly directs the discerning process.

φυλάσσω (phulasso) - the other important verb in this Sunday’s reflection - translated here from the NABRE as “to guard,” also expresses a person’s attitude or disposition ‘to keep and to observe all that has been asked’ such as a Covenant or Divine Law. When used in situations to express ‘protecting life or possession,’ φυλάσσω (phulasso) also embodies elements of ‘being alert,’ ‘being vigilant’ and ‘being attentive.’ These important ‘mental’ aspects of “to guard / to protect” can be defensive (‘guarding against an enemy’) or offensive (‘protecting/treasuring the good I/others possess’). Yet in both cases, φυλάσσω (phulasso) is devoid of passivity. Whether the action is protecting or observing, one consciously chooses the action and keeps alert while observing all that has been asked or while protecting the goods in one’s possession.

Both verbs, ὁράω (horao) and φυλάσσω (phulasso), describe vital dimensions of activity pertinent to being Jesus’ disciple. Gazing that is informed by Divine Revelation to know a course of action and to then observe and protect the good entrusted to one are applicable across the spectrum of living Jesus’ life. In this Sunday’s Word, Jesus specifically applies these imperative actions to greed. As one of the capital sins (see Catechism of the Catholic Church, sin and capital sins), greed (see Catechism of the Catholic Church, 2535-2540) is the disordered attachment to anyone or anything. It is a block to authentic relational living with God, others, the true self and all creation. Greed is a desire that, while originally grounded in the natural instinct for what is necessary to survive, becomes disordered by an appetite to either attach oneself exclusively to an item(s) of the created order or to allow – consciously or unconsciously – the hunger for ‘more’ to grow insatiably. Greed ‘says’ to the human condition that this item or that item will bring complete happiness. Greed ‘says’ you NEED and MUST HAVE this item or that item to be fully alive and complete as a person. When that voice is heard as opposed to the Word of Revelation informing our vision, distorted sight is not the only problem a person faces. Fixation and an insatiable desire for ‘more’ drive life to the point that one locks on a particular item or the path to acquire ‘more beyond what is needed for living.’ Life is skewed dangerously and one is unable to be like Mary who chooses the better part to sit at the feet of Jesus. Greed further distorts life by making elements of the created order ends in themselves, ‘mini-gods’ that become an ‘all-or-nothing’ – ‘make it or break it’ in living life.

Seeing the created order properly and not permitting it to control our lives is the caution Jesus sounds. He does so because, in the words of Saint Augustine, “O Lord our God, You have made us for Yourself and our hearts are restless until they rest in You,” true joy and peace in life lies in attachment to the God and Father of us all, not what He has created.

Voices ever ancient, ever new. Sunday-Week18-2013.

In commenting on the sin of greed from today’s Mass Readings, Saint Gregory of Nyssa writes:

“But if any one, yearning for greater possessions, and letting his desire become as boundless as a sea, has an insatiable greed for the streams of gain flowing in from every side, let him treat his disease by looking at the real sea. For as the sea does not exceed its boundary with the innumerable streams of water flowing into it, but remains at the same volume just as though it were receiving no new water from streams, in the same way human nature too, restricted by specific limits in the enjoyment of what comes to it, cannot enlarge its appetite to match the extent of its acquisitions; while the intake is endless, the capacity for enjoyment is kept within its set limit.(Homilies on Ecclesiastes, 289).”

Voices ever ancient, ever new. Saturday-Week 17-2013

In commenting on Matthew 14:4 from today’s Mass Readings, Peter Chrysologus writes:

“John aroused Herod by his moral admonitions, not by any formal accusation. He wanted to correct, not to suppress. Herod, however, preferred to suppress rather than be reconciled. To those who are held captive, the freedom of the one innocent of wrongdoing becomes hateful. Virtue is undesirable to those who are immoral; holiness is abhorrent to those who are impious; chastity is an enemy to those who are impure; integrity is a hardship for those who are corrupt; frugality runs counter to those who are self-indulgent; mercy is intolerable to those who are cruel, as is loving-kindness to those who are pitiless and justice to those who are unjust. The Evangelist indicates this when he says, “John said to him, ‘It is not lawful for you to have the wife of your brother Philip.’” This is where John runs into trouble. He who admonishes those who are evil gives offense. He who repudiates wrongdoers runs into trouble. John was saying what was proper of the law, what was proper of justice, what was proper of salvation and what was proper certainly not of hatred but of love. And look at the reward he received from the ungodly for his loving concern (Sermons, 127).”

Universal Prayer or Prayer of the Faithful, Ordinary Time 2013, Week 18.

The Word of God leads us to offer these prayers in the Spirit to our Loving Father.

1. For the Church, the Body of Christ, “to guard against all greed.” That disciples of Jesus seek to be rich in only “what matters to God.” We pray …

2. For citizens of the world to put to death all ‘immorality, impurity, passion, evil desire, lying and the greed that is idolatry.’ Let freedom from these addictions enable generous and loving service to all people in need. We pray …

3. For our parish and all Christians families to welcome the Word of God and become communities formed with docile hearts to do only Our Father’s will. We pray …

4. For all preparing to begin another year of learning. May all reap a bounteous harvest of Truth that serves the needs of all particularly those who have no opportunities for school. We pray …

5. For all the sick (especially …) [PAUSE]
May all who have died (especially …) live eternally with You: Father, Son and Holy Spirit. We pray …

Father of all goodness,
be close to us and
hear the prayers of all who praise You.
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.

Voices ever ancient, ever new. Friday-Week17-2013.

In commenting on Matthew 13:53 from today’s Mass Readings, Origen of Alexandria writes:

“We must therefore inquire whether by the expression “his own country” is meant Nazareth or Bethlehem. It might have been Nazareth, because of the saying “he shall be called a Nazarene.” Or it might have been Bethlehem, since he was born there. Furthermore, I wonder whether the Evangelists could have said “coming to Bethlehem” or “coming to Nazareth.” They have not done so but have named it more simply “his country.” This is because of something being declared in a mystic sense in the passage about his country — namely, the whole of Judea — in which he was dishonored. This is according to the saying “A prophet is not without honor, except in his own country.” Jesus Christ was considered “a stumbling block to the Jews,” among whom he is persecuted even until now. But he was proclaimed among the Gentiles and believed in everywhere — for his word has run over the whole world. In his own country Jesus had no honor, but among those who were “strangers from the covenants,” the Gentiles, he is held in honor. But the Evangelists have not recorded what things he taught and spoke in their synagogue. All we know is that they were so great and of such a nature that all were astonished. Probably the things spoken were too elevated to be written down. Only let us note that he taught in their synagogue, not separating from it or disregarding it. (Commentary on Matthew, 10).”

Voices ever ancient, ever new. Thursday, Week 17, 2013

In commenting on Matthew 13:51 from today’s Readings, Saint Hilary of Poitiers writes:

“He spoke not to the crowds but to the disciples, and he gave fitting witness to those who understood the parables. He compared them with a householder, for they understood the teaching of his storeroom of things new and old. He referred to them as scribes because of their knowledge, for they understood the new and old things — that is, in the Gospels and in the law. He brought forth both of these on behalf of the same householder and from the same storeroom (On Matthew, 14).”

Today is the Memorial of Saint Alphonsus Liguori, and an excerpt of his writings is presented in today’s selection from the: Liturgy of the Hours: Office of Readings

Sunday. Ordinary Time 2013, Week 17

ANTIPHON (click for full Psalm)

God is in His holy place, God Who unites those who dwell in His house; He Himself give might and strength to His people (Psalm 68: 6-7, 36).

COLLECT

O God,
protector of those who hope in You,
without Whom nothing has firm foundation,
nothing is holy,
bestow in abundance your mercy upon us and grant that,
with You as our ruler and guide,
we may use the good things that pass in such a way as
to hold fast even now to those that ever endure.
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)

Lord, on the day I called for help, you answered me. (Psalm 138:3).

SCRIPTURE EXCERPT (click for all Readings for this Sunday)

Jesus was praying in a certain place,
and when he had finished,
one of his disciples said to him,
“Lord, teach us to pray just as John taught his disciples.”
He said to them, “When you pray, say:
Father, hallowed be your name,
your kingdom come.
Give us each day our daily bread and
forgive us our sins for we ourselves forgive everyone in debt to us,
and do not subject us to the final test.” (Luke 11:1-4).”

REFLECTION

“Matters which are so immense and so beyond humanity, so surpassing and exceeding our perishable nature that they are impossible for those of a rational and mortal class to comprehend, have, in the vast and immeasurable grace which is poured from God toward humanity, become, by the will of God, comprehensible through Jesus Christ, the minister of boundless grace to us, and through the collaborating Spirit.” This is how Origen of Alexandria – also known as Origen Adamantius, thus the original ‘man of steel’ – begins his treatise On Prayer (third century) that involves a constant reference to and commentary upon The Lord’s Prayer.

Rembrandt’s Face of Jesus

Known for his prayerful and insightful commentaries on Sacred Scripture, Origen most probably would have composed this translation of the sacred prayer as the basis for his work:

“Father, let your name be hallowed,
let your Kingdom come.
Give us our supersubstantial (or superessential) bread daily.
And release us from our sins, as we ourselves release all indebted to us.
And do not bring us into testing.”

As Origen begins his commentary on The Lord’s Prayer, he is intrigued by the question posed by one of the disciples: “teach us to pray as John taught his disciples.” Jesus’ disciple would certainly know about prayer from the Synagogue experience. Psalms as well as the ritual prayers chanted on various festivals together with domestic feasts such as Passover gave Jewish people of Jesus’ day familiarity with prayer. The disciple then who asks about being schooled in Jesus’ way of prayer recognizes that there is something different about the way Jesus Himself prays. Origen notes: “Since the discussion of prayer is such a task that the illumination of the Father is needed, as well as the teaching of the firstborn Word and the inner working of the Spirit, so that it is possible to think and to speak worthily on such a topic, as a man (for of myself I do not claim capacity for prayer) I am entreating the Spirit before I begin to discuss prayer, so that a discourse which is full and spiritual might be granted to us, and that the prayers which are recorded in the Gospels may be clarified.” For Origen, a fundamental difference that marks the uniqueness of The Lord’s Prayer is its grounding in the life of the Divine Persons: God the Father, God the Son and God the Holy Spirit. This Prayer is about communion flowing from a graced relationship providing the one who prays all that is needed for the relationship.

The Evangelist Luke’s recording of this ‘short prayer’ with its powerful imperative petitions does offer much for Christian living. We can begin to be schooled in the ways of prayer by voicing these words of Jesus slowly, giving time to reflect on the words we are using. The Catechism of the Catholic Church offers an in-depth commentary on The Lord’s Prayer as well. We call upon the Holy Spirit this day, for ‘we know not how to pray’ and ask for the grace to pray as Jesus did and be drawn into the depths of the Father’s love.

Universal Prayer or Prayer of the Faithful, Ordinary Time 2013, Week 17.

Jesus taught us how to pray. Grateful for the gift of prayer rooted in Baptism sealed in Confirmation and nourished in the Most Holy Eucharist, we lift our voices in petition to Our Father.

1. Jesus says, “When you pray, say: ‘Father, hallowed be your name.’” For more intense living of the First Commandment to put no one or no thing before our loving Father. We pray …

2. Jesus says, “When you pray, say: ‘Your kingdom come.’” For the Kingdom, as preached and lived by Jesus, to be the basis for justice, peace and truth in all nations throughout the world. We pray …

3. Jesus says, “When you pray, say: ‘Give us each day our daily bread.’” For renewed reverence for Jesus, the Bread of Life. For intensified work that all may have daily bread and safe drinking water. We pray …

4. Jesus says, “When you pray, say: ‘Forgive us our sins for we ourselves forgive everyone in debt to us’” For our parish to be a community of reconciliation and healing. For each of us to be instruments of forgiveness. We pray …

5. Jesus says, “When you pray, say: ‘do not subject us to the final test.’” May all the sick (especially …) be strengthen to carry the Cross … [PAUSE]

May all who have died (especially …) live eternally with You: Father, Son and Holy Spirit. We pray …

God our Father,
from whom all good things come,
grant that we, who call on you in our need,
may at your prompting discern what is right,
and by your guidance do it.
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.