Ash Wednesday
Lectionary: 219
Reading 1 Jl 2:12-18
Even now, says the LORD,
return to me with your whole heart,
with fasting, and weeping, and mourning;
Rend your hearts, not your garments,
and return to the LORD, your God.
For gracious and merciful is he,
slow to anger, rich in kindness,
and relenting in punishment.
Perhaps he will again relent
and leave behind him a blessing,
Offerings and libations
for the LORD, your God.
Blow the trumpet inZion !
proclaim a fast,
call an assembly;
Gather the people,
notify the congregation;
Assemble the elders,
gather the children
and the infants at the breast;
Let the bridegroom quit his room
and the bride her chamber.
Between the porch and the altar
let the priests, the ministers of the LORD, weep,
And say, “Spare, O LORD, your people,
and make not your heritage a reproach,
with the nations ruling over them!
Why should they say among the peoples,
‘Where is their God?’”
Then the LORD was stirred to concern for his land
and took pity on his people.
return to me with your whole heart,
with fasting, and weeping, and mourning;
Rend your hearts, not your garments,
and return to the LORD, your God.
For gracious and merciful is he,
slow to anger, rich in kindness,
and relenting in punishment.
Perhaps he will again relent
and leave behind him a blessing,
Offerings and libations
for the LORD, your God.
Blow the trumpet in
proclaim a fast,
call an assembly;
Gather the people,
notify the congregation;
Assemble the elders,
gather the children
and the infants at the breast;
Let the bridegroom quit his room
and the bride her chamber.
Between the porch and the altar
let the priests, the ministers of the LORD, weep,
And say, “Spare, O LORD, your people,
and make not your heritage a reproach,
with the nations ruling over them!
Why should they say among the peoples,
‘Where is their God?’”
Then the LORD was stirred to concern for his land
and took pity on his people.
Responsorial Psalm Ps 51:3-4, 5-6ab, 12-13, 14 and 17
R. (see 3a) Be merciful, O Lord, for we have sinned.
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. Be merciful, O Lord, for we have sinned.
For I acknowledge my offense,
and my sin is before me always:
“Against you only have I sinned,
and done what is evil in your sight.”
R. Be merciful, O Lord, for we have sinned.
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. Be merciful, O Lord, for we have sinned.
Give me back the joy of your salvation,
and a willing spirit sustain in me.
O Lord, open my lips,
and my mouth shall proclaim your praise.
R. Be merciful, O Lord, for we have sinned.
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. Be merciful, O Lord, for we have sinned.
For I acknowledge my offense,
and my sin is before me always:
“Against you only have I sinned,
and done what is evil in your sight.”
R. Be merciful, O Lord, for we have sinned.
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. Be merciful, O Lord, for we have sinned.
Give me back the joy of your salvation,
and a willing spirit sustain in me.
O Lord, open my lips,
and my mouth shall proclaim your praise.
R. Be merciful, O Lord, for we have sinned.
Reading
Brothers and sisters:
We are ambassadors for Christ,
as if God were appealing through us.
We implore you on behalf of Christ,
be reconciled 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.
Working together, then,
we appeal to you not to receive the grace of God in vain.
For he says:
In an acceptable time I heard you,
and on the day of salvation I helped you.
Behold, now is a very acceptable time;
behold, now is the day of salvation.
We are ambassadors for Christ,
as if God were appealing through us.
We implore you on behalf of Christ,
be reconciled 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.
Working together, then,
we appeal to you not to receive the grace of God in vain.
For he says:
In an acceptable time I heard you,
and on the day of salvation I helped you.
Behold, now is a very acceptable time;
behold, now is the day of salvation.
Gospel Mt 6:1-6, 16-18
Jesus said to his disciples:
“Take care not to perform righteous deeds
in order that people may see them;
otherwise, you will have no recompense from your heavenly Father.
When you give alms,
do not blow a trumpet before you,
as the hypocrites do in the synagogues and in the streets
to win the praise of others.
Amen, I say to you,
they have received their reward.
But when you give alms,
do not let your left hand know what your right is doing,
so that your almsgiving may be secret.
And your Father who sees in secret will repay you.
“When you pray,
do not be like the hypocrites,
who love to stand and pray in the synagogues and on street corners
so that others may see them.
Amen, I say to you,
they have received their reward.
But when you pray, go to your inner room,
close the door, and pray to your Father in secret.
And your Father who sees in secret will repay you.
“When you fast,
do not look gloomy like the hypocrites.
They neglect their appearance,
so that they may appear to others to be fasting.
Amen, I say to you, they have received their reward.
But when you fast,
anoint your head and wash your face,
so that you may not appear to be fasting,
except to your Father who is hidden.
And your Father who sees what is hidden will repay you.”
“Take care not to perform righteous deeds
in order that people may see them;
otherwise, you will have no recompense from your heavenly Father.
When you give alms,
do not blow a trumpet before you,
as the hypocrites do in the synagogues and in the streets
to win the praise of others.
Amen, I say to you,
they have received their reward.
But when you give alms,
do not let your left hand know what your right is doing,
so that your almsgiving may be secret.
And your Father who sees in secret will repay you.
“When you pray,
do not be like the hypocrites,
who love to stand and pray in the synagogues and on street corners
so that others may see them.
Amen, I say to you,
they have received their reward.
But when you pray, go to your inner room,
close the door, and pray to your Father in secret.
And your Father who sees in secret will repay you.
“When you fast,
do not look gloomy like the hypocrites.
They neglect their appearance,
so that they may appear to others to be fasting.
Amen, I say to you, they have received their reward.
But when you fast,
anoint your head and wash your face,
so that you may not appear to be fasting,
except to your Father who is hidden.
And your Father who sees what is hidden will repay you.”
Meditation: "When you pray, fast, and give
alms"
Are you hungry for God and do you thirst for his holiness? God wants to set
our hearts ablaze with the fire of his Holy Spirit that we may share in his
holiness and radiate the joy of the gospel to those around us. St. Augustine of
Hippo tells us that there are two kinds of people and two kinds of love: “One
is holy, the other is selfish. One is subject to God; the other endeavors to
equal Him.” We are what we love. God wants to free our hearts from all that
would keep us captive to selfishness and sin. “Rend your hearts and not your
garments” says the prophet Joel (Joel 2:12). The Holy Spirit is ever ready to
transform our hearts and to lead us further in God’s way of truth and holiness.
Why did Jesus single out prayer, fasting, and almsgiving for his disciples? The Jews considered these three as the cardinal works of the religious life. These were seen as the key signs of a pious person, the three great pillars on which the good life was based. Jesus pointed to the heart of the matter. Why do you pray, fast, and give alms? To draw attention to yourself so that others may notice and think highly of you? Or to give glory to God? The Lord warns his disciples of self-seeking glory – the preoccupation with looking good and seeking praise from others. True piety is something more than feeling good or looking holy. True piety is loving devotion to God. It is an attitude of awe, reverence, worship and obedience. It is a gift and working of the Holy Spirit that enables us to devote our lives to God with a holy desire to please him in all things (Isaiah 11:1-2).
What is the sure reward which Jesus points out to his disciples? It is communion with God our Father. In him alone we find the fulness of life, happiness, and truth. May the prayer of Augustine of Hippo, recorded in his Confessions, be our prayer this Lent: When I am completely united to you, there will be no more sorrows or trials; entirely full of you, my life will be complete. The Lord wants to renew us each day and give us new hearts of love and compassion. Do you want to grow in your love for God and for your neighbor? Seek him expectantly in prayer, with fasting, and in generous giving to those in need.
The forty days of Lent is the annual retreat of the people of God in imitation of Jesus' forty days in the wilderness. Forty is a significant number in the scriptures. Moses went to the mountain to seek the face of God for forty days in prayer and fasting. The people of
"Lord Jesus, give me a lively faith, a firm hope, a fervent charity, and a great love of you. Take from me all lukewarmness in the meditation of your word, and dullness in prayer. Give me fervor and delight in thinking of you and your grace, and fill me with compassion for others, especially those in need, that I may respond with generosity."
 Joyful Reparation |
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Ash Wednesday
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Father Alex Yeung, LC
Matthew 6:1-6, 16-18
Jesus said to his
disciples: “Take care not to perform righteous deeds in order that people may
see them; otherwise, you will have no recompense from your heavenly Father. When
you give alms, do not blow a trumpet before you, as the hypocrites do in the
synagogues and in the streets to win the praise of others. Amen, I say to you
they have received their reward. But when you give alms, do not let your left
hand know what your right hand is doing, so that your almsgiving may be in
secret. And your Father who sees in secret will repay you. When you pray, do
not be like the hypocrites who love to stand and pray in the synagogues and
on street corners so that others may see them. Amen, I say to you, they have
received their reward. But when you pray, go into your inner room, close the
door, and pray to your Father in secret. And your Father who sees in secret
will repay you. When you fast, do not look gloomy like the hypocrites, they
neglect their appearance so that they may appear to be fasting. Amen, I say
to you, they have received their reward. But when you fast, anoint your head
and wash your face, so that you may not appear to be fasting, except to your
Father who is hidden. And your Father who sees what is hidden will repay
you.”
Introductory Prayer: Lord, you know how
much I need you and depend on you. You know my weakness and my faults. I put
all my confidence in your love and mercy in my daily actions. I hope to learn
to trust more in your power, your promise, and your grace. Lord, I wish to
start this season of Lent with a sincere desire to grow in love, preparing
myself worthily to celebrate the mysteries of your passion, death and
resurrection.
Petition: Lord, help me learn to change what needs to change in my
life.
1. Lenten Practices: As we begin the Lenten season, we are
reminded of the need to make reparation for our sins and be reconciled with
God. Any attempt to build a spiritual life that neglects the pillars of prayer,
fasting and almsgiving is building on sand. Prayer purifies our intentions
and relates all we do to God. Fasting detaches us from our comfort and from
ourselves. Almsgiving reflects our brotherhood with the poor of Jesus’ family
and reminds us that our true wealth is not in things, but in the love of God.
We all need to do a reality check on our spiritual lives to make sure we are
committed to prayer, fasting and almsgiving.
2. Not for Show: Jesus is severe in criticizing the
hypocrites who parade their works before others to get attention. Such
parades are of no use in pleasing God or making up for our sins; they only
add to our sinfulness. He encourages us to pray in private, to fast and to
give alms in secret, without calling the attention of others to what we are
doing. In this way we can be sure we are doing all for love of God and not
for love of self. Those who make an outward show of piety or generosity “have
already received their reward” in this world, and they store up no treasure
in heaven. Let us work silently and discreetly, with no other intention but
pleasing God alone.
3. God Loves a Joyful Giver: Nothing brings us
closer to Christ than walking alongside him and doing the things he did for
love of God the Father. During Lent, God invites us to purify our hearts and
minds and to turn our intentions back to him. Christ’s public ministry was
lived each day in loving obedience to the Father’s will. Our Lenten program
should reflect that same simple, yet demanding, obedience and love. What can
I do for God today? What sacrifice can I offer that will be pleasing to him?
Once I decide on it, I will carry it out with no one else knowing.
Conversation with Christ: Jesus, give me the
grace to begin this Lent with great enthusiasm and love. Help me live it with
joy, knowing that I am living it in your presence to please you and you
alone.
Resolution: I will make a Lenten program of prayer,
fasting, and almsgiving.
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Lent
is a forty-day period before Easter. It begins on Ash Wednesday. We skip
Sundays when we count the forty days, because Sundays commemorate the
Resurrection. In the Roman Catholic Church, Lent officially ends at sundown on
Holy Thursday with the beginning of the mass of the Lord�s Supper. Lent
originated in the very earliest days of the Church as a preparatory time for
Easter when converts were instructed in the faith and prepared for baptism, and
the faithful deepened their commitment to Christ. By observing the forty days
of Lent, the individual Christian imitates Jesus� withdrawal into the
wilderness for forty days. Older Catholics, who remember Lent in the 1930s, 40s
or 50s may first think of this season as a time of penance. Lent was when you
gave up something�like food or going to the movies� in order to do penance for
sin. Since the Church has restored the rite of initiating adults into the
Christian faith, Lent has taken on a different meaning�one that goes back to
the fourth and fifth centuries. At that time, the 40 days before Easter were
the final stage of preparation for those to be baptized. The rest of the Church
prayed and fasted in solidarity with them.
Today, with the presence in most Catholic parishes of a group of adults visibly making ready to receive the sacraments of initiation at the Easter Vigil, Lent has regained that "baptismal" emphasis. We still can decide on a Lenten observance�fasting, prayer, almsgiving�but we do it with the purpose of recalling our Baptism, and we do it in solidarity with those preparing to be baptized or received into the Church. Preparation for Baptism and for renewing baptismal commitment lies at the heart of the season of Lent. Since Vatican II Council, the Church has reemphasized the baptismal character of Lent, especially through the restoration of the Catechumenate and its Lenten rituals.
Today, with the presence in most Catholic parishes of a group of adults visibly making ready to receive the sacraments of initiation at the Easter Vigil, Lent has regained that "baptismal" emphasis. We still can decide on a Lenten observance�fasting, prayer, almsgiving�but we do it with the purpose of recalling our Baptism, and we do it in solidarity with those preparing to be baptized or received into the Church. Preparation for Baptism and for renewing baptismal commitment lies at the heart of the season of Lent. Since Vatican II Council, the Church has reemphasized the baptismal character of Lent, especially through the restoration of the Catechumenate and its Lenten rituals.
"The
season of Lent is a preparation for the celebration of Easter. The liturgy
prepares the catechumens (those preparing for Baptism) for the celebration of
the paschal mystery by the several stages of Christian initiation. It also
prepares the faithful, who recall their baptism and do penance in preparation
for Easter" (General Norms for the Liturgical year, #27).
WEDNESDAY,
FEBRUARY 13ASH WEDNESDAY, DAY OF FAST AND ABSTINENCE
MATTHEW 6:1-6, 16-18
(Joel 2:12-18; Psalm 51; 2 Corinthians 5:20 ̶ 6:2)
KEY VERSE: "When you fast you are not to look glum like the hypocrites do" (v 16).
REFLECTING: In what ways will I pray, fast and give alms this Lent?
PRAYING: Lord Jesus, help me to do everything for the love of God and neighbor.
Ashes
Traditionally, the ashes used for Ash Wednesday come from burning the palm fronds from the previous year�s Palm Sunday, the Sunday before Easter. They are then blessed by a priest. Ashes are a biblical symbol of mourning and penance used since the time of Moses ("sackcloth and ashes," Nm 19:9-10, 17-18). They also symbolize death to remind us of our mortality. Thus when the priest uses his thumb to sign the faithful with ashes, he says, "Remember! You are dust and to dust you shall return." It is also a reminder of the joy of eternal life: "Repent, and believe the good news!" Ashes remind us of the day of judgment when we stand before God. To prepare well for that day, we must die now to sin so that we can rise to new life in Christ. Being marked with ashes at the beginning of Lent indicates our need for deeper conversion of our lives during this season of renewal.
Traditionally, the ashes used for Ash Wednesday come from burning the palm fronds from the previous year�s Palm Sunday, the Sunday before Easter. They are then blessed by a priest. Ashes are a biblical symbol of mourning and penance used since the time of Moses ("sackcloth and ashes," Nm 19:9-10, 17-18). They also symbolize death to remind us of our mortality. Thus when the priest uses his thumb to sign the faithful with ashes, he says, "Remember! You are dust and to dust you shall return." It is also a reminder of the joy of eternal life: "Repent, and believe the good news!" Ashes remind us of the day of judgment when we stand before God. To prepare well for that day, we must die now to sin so that we can rise to new life in Christ. Being marked with ashes at the beginning of Lent indicates our need for deeper conversion of our lives during this season of renewal.
Fast and Abstinence Lenten Regulations
Ash Wednesday and Good Friday are obligatory days of universal fast and abstinence. Fasting is mandatory for all who have completed their 18th year and have not yet reached their 60th year. Fasting allows a person to eat one full meal a day. Two smaller meals may be taken, which are not to equal one full meal. Abstinence (from meat) is required of all who have reached their 14th year. Drinking of ordinary liquids does not break the fast.
Ash Wednesday and Good Friday are obligatory days of universal fast and abstinence. Fasting is mandatory for all who have completed their 18th year and have not yet reached their 60th year. Fasting allows a person to eat one full meal a day. Two smaller meals may be taken, which are not to equal one full meal. Abstinence (from meat) is required of all who have reached their 14th year. Drinking of ordinary liquids does not break the fast.
Be
merciful, O Lord, for we have sinned
‘Now is
the day of our salvation.’We begin Lent with those well-known words of Jesus as he warns people not to parade their good deeds in public as some of the Pharisees and teachers did.
When they give alms, he says, their right hand should not know what the left hand is doing. He wanted his followers to be generous givers rather than look for approval. Today his advice would probably fall on deaf ears or be met with derision.
Jesus would often go off to a quiet place to pray, as he is asking of us here, to shut the door on distractions and just be present with our loving God. These words may well begin our Lenten journey. But we could also take them as goals to live by for the rest of the year, for each day is the day of our salvation.
St. Catherine de Ricci
St. Catherine was born in Florence Florence Tuscany Rome
Ash Wednesday
Lectio:
Wednesday, February 13, 2013
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Lectio: Matthew 6,1-6.16-18
Ash Wednesday
The meaning of prayer, almsgiving and fasting
The way to spend the time of Lent well
The way to spend the time of Lent well
1. Opening prayer
Lord Jesus, send your Spirit to help us to read the
Scriptures with the same mind that you read them to the disciples on the way to
Emmaus. In the light of the Word, written in the Bible, you helped them to
discover the presence of God in the disturbing events of your sentence and
death. Thus, the cross that seemed to be the end of all hope became for them
the source of life and of resurrection.
Create in us silence so that we may listen to your voice in Creation and in the Scriptures, in events and in people, above all in the poor and suffering. May your word guide us so that we too, like the two disciples from Emmaus, may experience the force of your resurrection and witness to others that you are alive in our midst as source of fraternity, justice and peace. We ask this of you, Jesus, son of Mary, who revealed to us the Father and sent us your Spirit. Amen.
Create in us silence so that we may listen to your voice in Creation and in the Scriptures, in events and in people, above all in the poor and suffering. May your word guide us so that we too, like the two disciples from Emmaus, may experience the force of your resurrection and witness to others that you are alive in our midst as source of fraternity, justice and peace. We ask this of you, Jesus, son of Mary, who revealed to us the Father and sent us your Spirit. Amen.
2. Reading
a) A
key to the reading:
The Gospel of Ash Wednesday is taken from the Sermon on the
Mount and offers us help to understand the practice of the three works of
mercy: prayer, almsgiving and fasting and the way to spend the time of Lent
well. The manner of practising these three works has changed over the
centuries, according to the culture and customs of people and their state of
health. Old people today still remember when there was a strict and compulsory
fast of forty days throughout Lent. In spite of changes in the practice of the
works of mercy, there still is the human and Christian obligation (i) to share
our goods with the poor (almsgiving), (ii) to live in contact with the Creator
(prayer) and (iii) to be able to control our urges and desires (fasting). The
words of Jesus on which we meditate can give us the necessary creativity to
find new forms of living these three practices so important in the life of
Christians.
b) A division of the text to assist in the reading:
Matthew 6:1: A general key to the understanding of the
teaching that follows
Matthew 6:2: How not to go about almsgiving
Matthew 6:3-4: How to go about almsgiving
Matthew 6:5: How not to pray
Matthew 6:6: How to pray
Matthew 6:16: How not to fast
Matthew 6:17-18: How to fast
Matthew 6:2: How not to go about almsgiving
Matthew 6:3-4: How to go about almsgiving
Matthew 6:5: How not to pray
Matthew 6:6: How to pray
Matthew 6:16: How not to fast
Matthew 6:17-18: How to fast
c) Text:
'Be careful not to parade your uprightness in public to
attract attention; otherwise you will lose all reward from your Father in
heaven. So when you give alms, do not have it trumpeted before you; this is
what the hypocrites do in the synagogues and in the streets to win human
admiration. In truth I tell you, they have had their reward. But when you give
alms, your left hand must not know what your right is doing; your almsgiving
must be secret, and your Father who sees all that is done in secret will reward
you.
'And when you pray, do not imitate the hypocrites: they love to say their prayers standing up in the synagogues and at the street corners for people to see them. In truth I tell you, they have had their reward. But when you pray, go to your private room, shut yourself in, and so pray to your Father who is in that secret place, and your Father who sees all that is done in secret will reward you.
'When you are fasting, do not put on a gloomy look as the hypocrites do: they go about looking unsightly to let people know they are fasting. In truth I tell you, they have had their reward. But when you fast, put scent on your head and wash your face, 18 so that no one will know you are fasting except your Father who sees all that is done in secret; and your Father who sees all that is done in secret will reward you.
'And when you pray, do not imitate the hypocrites: they love to say their prayers standing up in the synagogues and at the street corners for people to see them. In truth I tell you, they have had their reward. But when you pray, go to your private room, shut yourself in, and so pray to your Father who is in that secret place, and your Father who sees all that is done in secret will reward you.
'When you are fasting, do not put on a gloomy look as the hypocrites do: they go about looking unsightly to let people know they are fasting. In truth I tell you, they have had their reward. But when you fast, put scent on your head and wash your face, 18 so that no one will know you are fasting except your Father who sees all that is done in secret; and your Father who sees all that is done in secret will reward you.
3. A moment of prayerful silence
so that the Word of God may penetrate and enlighten our
life.
4. Some questions
to help us in our personal reflection.
a) What touched you or pleased you most in this text?
b) What is the meaning of Jesus’ initial warning?
c) What does Jesus criticise and teach about almsgiving? Make a resume for yourself.
d) What does Jesus criticise and teach about prayer? Make a resume for yourself.
e) What does Jesus criticise and teach about fasting? Make a resume for yourself.
b) What is the meaning of Jesus’ initial warning?
c) What does Jesus criticise and teach about almsgiving? Make a resume for yourself.
d) What does Jesus criticise and teach about prayer? Make a resume for yourself.
e) What does Jesus criticise and teach about fasting? Make a resume for yourself.
5. For those who wish to go deeper into the theme
a) The context:
Jesus speaks of three things: almsgiving (Mt 6:1-6), prayer
(Mt 6:5-15) and fasting (Mt 6:16-18). These were the three works of mercy of
the Jews. Jesus criticises the fact that they practise these works to be seen
by others (Mt 6:1). He will not allow that the practice of justice and mercy be
used as a means to social promotion within the community (Mt 6:2.5.16). In the
words of Jesus there comes to light a new kind of relationship with God that is
revealed to us. He says: “your Father who sees all that is done in secret will
reward you" (Mt 6:4), “your Father knows what you need before you ask him”
(Mt 6:8), “if you forgive others their failings, your heavenly Father will
forgive you yours ” (Mt 6,14). Jesus presents us with a new way of approaching
the heart of God. A meditation on his words concerning the works of mercy may
help us discover this new way.
b) A commentary on the text:
Matthew 6:1: A general key to an understanding of the
teaching that follows
Jesus says: Be careful not to parade your uprightness in public to attract attention; otherwise you will lose all reward from your Father in heaven. The justice referred to by Jesus is the place where God wants us to be. The way there is found in the Law of God. Jesus warns that it is not enough to observe the law so as to be praised by people. Earlier he had said: “For I tell you, if your uprightness does not surpass that of the scribes and Pharisees, you will never get into thekingdom
of Heaven
Jesus says: Be careful not to parade your uprightness in public to attract attention; otherwise you will lose all reward from your Father in heaven. The justice referred to by Jesus is the place where God wants us to be. The way there is found in the Law of God. Jesus warns that it is not enough to observe the law so as to be praised by people. Earlier he had said: “For I tell you, if your uprightness does not surpass that of the scribes and Pharisees, you will never get into the
Matthew 6:2: How not to go about almsgiving
The wrong way of giving alms, then and now, is that of doing it in public so as to be acknowledged and acclaimed by others. We often see on pews of churches the words: “Gift of such-and-such a family”. On television, politicians love to appear as great benefactors of humanity on occasions of inaugurations of public works at the service of the community. Jesus says: Those who act thus have already had their reward.
The wrong way of giving alms, then and now, is that of doing it in public so as to be acknowledged and acclaimed by others. We often see on pews of churches the words: “Gift of such-and-such a family”. On television, politicians love to appear as great benefactors of humanity on occasions of inaugurations of public works at the service of the community. Jesus says: Those who act thus have already had their reward.
Matthew 6:3-4: How to go about almsgiving
The correct way of giving alms is this: “Your left hand must not know what your right hand is doing!” In other words, we must give alms in such a way that not even I must feel that I am doing something good that deserves a reward from God and praise from others. Almsgiving is an obligation. It is a way of sharing something that I have with those who have nothing. In a family, what belongs to one belongs to all. Jesus praises the example of the widow who gave of what was needed for herself (Mk 12:44).
The correct way of giving alms is this: “Your left hand must not know what your right hand is doing!” In other words, we must give alms in such a way that not even I must feel that I am doing something good that deserves a reward from God and praise from others. Almsgiving is an obligation. It is a way of sharing something that I have with those who have nothing. In a family, what belongs to one belongs to all. Jesus praises the example of the widow who gave of what was needed for herself (Mk 12:44).
Matthew 6:5: How not to pray
Speaking of the wrong way of praying, Jesus mentions some strange practices and customs of his day. When the trumpet sounded for morning, midday and evening prayer, there were those who sought to be in the middle of the road to pray solemnly with arms outstretched so as to be seen by all and thus be considered as pious people. Others took up extravagant poses in the synagogue so as to draw the attention of the community.
Speaking of the wrong way of praying, Jesus mentions some strange practices and customs of his day. When the trumpet sounded for morning, midday and evening prayer, there were those who sought to be in the middle of the road to pray solemnly with arms outstretched so as to be seen by all and thus be considered as pious people. Others took up extravagant poses in the synagogue so as to draw the attention of the community.
Matthew 6:6: How to pray
So as to leave no doubt, Jesus over-emphasises the manner of praying. He says that we must pray in secret, only before God the Father. No one will see you. May be before others you may even seem to be a person who does not pray. This does not matter! Even of Jesus it was said: “He is not God!” That is because Jesus often prayed at night and did not care what others thought. What matters is to have one’s conscience at peace and to know that God is the Father who welcomes me, not because of what I do for God or because of the satisfaction that I seek in the fact that others appreciate me as one who is pious and prays.
So as to leave no doubt, Jesus over-emphasises the manner of praying. He says that we must pray in secret, only before God the Father. No one will see you. May be before others you may even seem to be a person who does not pray. This does not matter! Even of Jesus it was said: “He is not God!” That is because Jesus often prayed at night and did not care what others thought. What matters is to have one’s conscience at peace and to know that God is the Father who welcomes me, not because of what I do for God or because of the satisfaction that I seek in the fact that others appreciate me as one who is pious and prays.
Matthew 6:16: How not to fast
Jesus criticises wrong practices concerning fasting. There were those who bore a sad face, did not wash, wore torn clothes, did not comb their hair, so that all could see that they were fasting in a perfect manner.
Jesus criticises wrong practices concerning fasting. There were those who bore a sad face, did not wash, wore torn clothes, did not comb their hair, so that all could see that they were fasting in a perfect manner.
Matthew 6:17-18: How to fast
Jesus suggests the opposite: When you fast, put scent on your head, wash your face, so that no one may know that you are fasting, only your Father who is in heaven.
As we said earlier, it is a new manner of accessing the heart of God that is opening before our eyes. For our own interior peace, Jesus does not ask what we do for God, but what God does for us. Almsgiving, prayer and fasting are not currency to buy God’s favour, but are our response of gratitude for the love received and experienced.
Jesus suggests the opposite: When you fast, put scent on your head, wash your face, so that no one may know that you are fasting, only your Father who is in heaven.
As we said earlier, it is a new manner of accessing the heart of God that is opening before our eyes. For our own interior peace, Jesus does not ask what we do for God, but what God does for us. Almsgiving, prayer and fasting are not currency to buy God’s favour, but are our response of gratitude for the love received and experienced.
c) Further information:
i) The broader context of Matthew’s Gospel
Matthew’s Gospel was written for a community of converted
Jews who were experiencing a deep crisis of identity in relation to their past.
After their conversion to Jesus, they continued to live according to their old
traditions and frequented the synagogue, together with their relatives and
friends, just as before. But they suffered because of the strong pressure from
their Jewish friends who did not accept Jesus as the Messiah. This tension grew
after the year 70 AD. When in 66 AD the revolt of the Jews against Rome broke out, two
groups refused to take part, the Pharisees and the Jewish Christians. Both
groups held that going against Rome
had nothing to do with the coming of the Messiah, as some thought. After the
destruction of Jerusalem
by the Romans in the year 70, all the other Jewish groups disappeared. Only the
Pharisees and the Jewish Christians remained. Both groups claimed to be the
heirs of the promise of the prophets and, thus, the tension grew between
brothers, because of the inheritance. The Pharisees reorganised the rest of the
people and took an ever-stronger position against the Christians, who ended by
being excommunicated from the synagogues. This excommunication rekindled the
whole problem of identity. Now the Christians were officially and formally
separated from the people of the promise. They could no longer frequent their
synagogue, their rabbis. And they asked themselves: Who are the real people of
God: they or us? On whose side is God? Is Jesus really the Messiah?
Thus, Matthew writes his Gospel (1) for this group of
Christians, as a Gospel of consolation for those who had been excommunicated
and persecuted by the Jews; helping them to overcome the trauma of breaking
away; (2) as a Gospel of revelation, showing that Jesus is the true Messiah,
the new Moses, who fulfils the promises; (3) as a Gospel of the new practice,
showing how they must achieve true justice, greater than the justice of the
Pharisees.
ii) A key to the Sermon on the Mount
The Sermon on the Mount is the first of five sermons in
Matthew’s Gospel. It describes the conditions that will allow a person to enter
the Kingdom of God
Mt 5:1-16: The way in
Mt 5:1-10: The eight Beatitudes help us to see where the
kingdom is already present (Mt among the poor and persecuted) and where it will
be soon (Mt among the other six groups).
Mt 5:12-16: Jesus addresses his words of consolation to his disciples and warns: anyone who lives the beatitudes will be persecuted (Mt 5:11-12), but his or her life will have meaning because he/she will be the salt of the earth (Mt 5:13) and the light of the world (Mt 5:14-16).
Mt 5:12-16: Jesus addresses his words of consolation to his disciples and warns: anyone who lives the beatitudes will be persecuted (Mt 5:11-12), but his or her life will have meaning because he/she will be the salt of the earth (Mt 5:13) and the light of the world (Mt 5:14-16).
Mt 5:17-to-6:18: The new relationship with God: A new
Justice
Mt 5:17-48: The new justice must be greater than that of the
Pharisees
Jesus radicalises the law, that is, he brings it back to its roots, to its main and ultimate purpose which is to serve life, justice, love and truth. The commandments of the law point to a new way of life, avoided by the Pharisees (Mt 5:17-20).
Jesus immediately presents various examples as to how the commandments of the Law of God given to Moses are to be understood: of old it was said, but I say to you (Mt 5:21-48)
Jesus radicalises the law, that is, he brings it back to its roots, to its main and ultimate purpose which is to serve life, justice, love and truth. The commandments of the law point to a new way of life, avoided by the Pharisees (Mt 5:17-20).
Jesus immediately presents various examples as to how the commandments of the Law of God given to Moses are to be understood: of old it was said, but I say to you (Mt 5:21-48)
Mt 6:1-18: The new justice must not seek reward or merit
(This is the Gospel of this Ash Wednesday).
Mt 6:19-34: The new relationship to the goods of this world:
a new vision of creation
Jesus comes to grips with the primary needs of life: food,
clothing, house and health. This is the part of life that causes most anxiety
in people. Jesus teaches how to relate to material goods and to the riches of
the world: do not accumulate goods (Mt 6:19-21), do not look at the world with
sad eyes (Mt 6:22-23), do not serve God and money at the same time (Mt 6:24),
do not worry about food and drink (Mt 6:23-34).
Mt 7:1-29: The new relationship with people: a new life in
community
Do not seek the straw in your brother’s eye (Mt 7:1-5); do
not cast pearls before swine (Mt 7:6); Do not be afraid of asking for things
from God (Mt 7:7-11); observe the golden rule (Mt 7:12); seek the narrow and
difficult path (Mt 7:13-14); be wary of false prophets (Mt 7:15-20); do not
just talk but do (Mt 7:21-23); the community built on these principles will
stand in spite of raging storms (Mt 7:24-27). The outcome of these words is a
new awareness in the face of the scribes and doctors (Mt 7:28-29).
6. Prayer in a Psalm: Psalm 40 (39)
Proclaiming the great justice of God
I waited, I waited for Yahweh,
then he stooped to me and heard my cry for help.
He pulled me up from the seething chasm,
from the mud of the mire.
He set my feet on rock,
and made my footsteps firm.
He put a fresh song in my mouth,
praise of our God.
Many will be awestruck at the sight,
and will put their trust in Yahweh.
then he stooped to me and heard my cry for help.
He pulled me up from the seething chasm,
from the mud of the mire.
He set my feet on rock,
and made my footsteps firm.
He put a fresh song in my mouth,
praise of our God.
Many will be awestruck at the sight,
and will put their trust in Yahweh.
How blessed are those who put their trust in Yahweh,
who have not sided with rebels
and those who have gone astray in falsehood.
How much you have done, Yahweh, my God
-- your wonders, your plans for us -- you have no equal.
I will proclaim and speak of them;
they are beyond number.
who have not sided with rebels
and those who have gone astray in falsehood.
How much you have done, Yahweh, my God
-- your wonders, your plans for us -- you have no equal.
I will proclaim and speak of them;
they are beyond number.
You wanted no sacrifice or cereal offering,
but you gave me an open ear,
you did not ask for burnt offering or sacrifice for sin;
then I said, 'Here I am, I am coming.'
In the scroll of the book it is written of me,
my delight is to do your will;
your law, my God, is deep in my heart.
but you gave me an open ear,
you did not ask for burnt offering or sacrifice for sin;
then I said, 'Here I am, I am coming.'
In the scroll of the book it is written of me,
my delight is to do your will;
your law, my God, is deep in my heart.
I proclaimed the saving justice of Yahweh in the great
assembly.
See, I will not hold my tongue,
as you well know.
I have not kept your saving justice locked in the depths of my heart,
but have spoken of your constancy and saving help.
I have made no secret of your faithful and steadfast love,
in the great assembly.
See, I will not hold my tongue,
as you well know.
I have not kept your saving justice locked in the depths of my heart,
but have spoken of your constancy and saving help.
I have made no secret of your faithful and steadfast love,
in the great assembly.
You, Yahweh, have not withheld your tenderness from me;
your faithful and steadfast love will always guard me.
For troubles surround me,
until they are beyond number;
my sins have overtaken me;
I cannot see my way.
They outnumber the hairs of my head,
and my heart fails me.
Be pleased, Yahweh, to rescue me,
your faithful and steadfast love will always guard me.
For troubles surround me,
until they are beyond number;
my sins have overtaken me;
I cannot see my way.
They outnumber the hairs of my head,
and my heart fails me.
Be pleased, Yahweh, to rescue me,
Yahweh, come quickly and help me!
Shame and dismay to all who seek to take my life.
Back with them,
let them be humiliated who delight in my misfortunes.
Let them be aghast with shame,
those who say to me, 'Aha, aha!'
But joy and happiness in you to all who seek you!
Let them ceaselessly cry,
'Great is Yahweh' who love your saving power.
Poor and needy as I am,
the Lord has me in mind.
You, my helper, my Saviour, my God, do not delay.
Shame and dismay to all who seek to take my life.
Back with them,
let them be humiliated who delight in my misfortunes.
Let them be aghast with shame,
those who say to me, 'Aha, aha!'
But joy and happiness in you to all who seek you!
Let them ceaselessly cry,
'Great is Yahweh' who love your saving power.
Poor and needy as I am,
the Lord has me in mind.
You, my helper, my Saviour, my God, do not delay.
7. Final Prayer
Lord Jesus, we thank for the word
that has enabled us to understand better the will of the Father. May your
Spirit enlighten our actions and grant us the strength to practice that which
your Word has revealed to us. May we, like Mary, your mother, not only listen
to but also practice the Word. You who live and reign with the Father in the
unity of the Holy Spirit forever and ever. Amen.
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