Seventeenth Sunday in
Ordinary Time
Lectionary: 111
Lectionary: 111
In those days, the
LORD said: “The outcry against Sodom and Gomorrah is so great,
and their sin so grave,
that I must go down and see whether or not their actions
fully correspond to the cry against them that comes to me.
I mean to find out.”
While Abraham’s visitors walked on farther toward Sodom,
the LORD remained standing before Abraham.
Then Abraham drew nearer and said:
“Will you sweep away the innocent with the guilty?
Suppose there were fifty innocent people in the city;
would you wipe out the place, rather than spare it
for the sake of the fifty innocent people within it?
Far be it from you to do such a thing,
to make the innocent die with the guilty
so that the innocent and the guilty would be treated alike!
Should not the judge of all the world act with justice?”
The LORD replied,
“If I find fifty innocent people in the city of Sodom,
I will spare the whole place for their sake.”
Abraham spoke up again:
“See how I am presuming to speak to my Lord,
though I am but dust and ashes!
What if there are five less than fifty innocent people?
Will you destroy the whole city because of those five?”
He answered, “I will not destroy it, if I find forty-five there.”
But Abraham persisted, saying “What if only forty are found there?”
He replied, “I will forbear doing it for the sake of the forty.”
Then Abraham said, “Let not my Lord grow impatient if I go on.
What if only thirty are found there?”
He replied, “I will forbear doing it if I can find but thirty there.”
Still Abraham went on,
“Since I have thus dared to speak to my Lord,
what if there are no more than twenty?”
The LORD answered, “I will not destroy it, for the sake of the twenty.”
But he still persisted:
“Please, let not my Lord grow angry if I speak up this last time.
What if there are at least ten there?”
He replied, “For the sake of those ten, I will not destroy it.”
and their sin so grave,
that I must go down and see whether or not their actions
fully correspond to the cry against them that comes to me.
I mean to find out.”
While Abraham’s visitors walked on farther toward Sodom,
the LORD remained standing before Abraham.
Then Abraham drew nearer and said:
“Will you sweep away the innocent with the guilty?
Suppose there were fifty innocent people in the city;
would you wipe out the place, rather than spare it
for the sake of the fifty innocent people within it?
Far be it from you to do such a thing,
to make the innocent die with the guilty
so that the innocent and the guilty would be treated alike!
Should not the judge of all the world act with justice?”
The LORD replied,
“If I find fifty innocent people in the city of Sodom,
I will spare the whole place for their sake.”
Abraham spoke up again:
“See how I am presuming to speak to my Lord,
though I am but dust and ashes!
What if there are five less than fifty innocent people?
Will you destroy the whole city because of those five?”
He answered, “I will not destroy it, if I find forty-five there.”
But Abraham persisted, saying “What if only forty are found there?”
He replied, “I will forbear doing it for the sake of the forty.”
Then Abraham said, “Let not my Lord grow impatient if I go on.
What if only thirty are found there?”
He replied, “I will forbear doing it if I can find but thirty there.”
Still Abraham went on,
“Since I have thus dared to speak to my Lord,
what if there are no more than twenty?”
The LORD answered, “I will not destroy it, for the sake of the twenty.”
But he still persisted:
“Please, let not my Lord grow angry if I speak up this last time.
What if there are at least ten there?”
He replied, “For the sake of those ten, I will not destroy it.”
Responsorial PsalmPS 138:1-2, 2-3, 6-7, 7-8
R. (3a) Lord, on the day I called for help, you
answered me.
I will give thanks to you, O LORD, with all my heart,
for you have heard the words of my mouth;
in the presence of the angels I will sing your praise;
I will worship at your holy temple
and give thanks to your name.
R. Lord, on the day I called for help, you answered me.
Because of your kindness and your truth;
for you have made great above all things
your name and your promise.
When I called you answered me;
you built up strength within me.
R. Lord, on the day I called for help, you answered me.
The LORD is exalted, yet the lowly he sees,
and the proud he knows from afar.
Though I walk amid distress, you preserve me;
against the anger of my enemies you raise your hand.
R. Lord, on the day I called for help, you answered me.
Your right hand saves me.
The LORD will complete what he has done for me;
your kindness, O LORD, endures forever;
forsake not the work of your hands.
R. Lord, on the day I called for help, you answered me.
I will give thanks to you, O LORD, with all my heart,
for you have heard the words of my mouth;
in the presence of the angels I will sing your praise;
I will worship at your holy temple
and give thanks to your name.
R. Lord, on the day I called for help, you answered me.
Because of your kindness and your truth;
for you have made great above all things
your name and your promise.
When I called you answered me;
you built up strength within me.
R. Lord, on the day I called for help, you answered me.
The LORD is exalted, yet the lowly he sees,
and the proud he knows from afar.
Though I walk amid distress, you preserve me;
against the anger of my enemies you raise your hand.
R. Lord, on the day I called for help, you answered me.
Your right hand saves me.
The LORD will complete what he has done for me;
your kindness, O LORD, endures forever;
forsake not the work of your hands.
R. Lord, on the day I called for help, you answered me.
Reading 2COL 2:12-14
Brothers and
sisters:
You were buried with him in baptism,
in which you were also raised with him
through faith in the power of God,
who raised him from the dead.
And even when you were dead
in transgressions and the uncircumcision of your flesh,
he brought you to life along with him,
having forgiven us all our transgressions;
obliterating the bond against us, with its legal claims,
which was opposed to us,
he also removed it from our midst, nailing it to the cross.
You were buried with him in baptism,
in which you were also raised with him
through faith in the power of God,
who raised him from the dead.
And even when you were dead
in transgressions and the uncircumcision of your flesh,
he brought you to life along with him,
having forgiven us all our transgressions;
obliterating the bond against us, with its legal claims,
which was opposed to us,
he also removed it from our midst, nailing it to the cross.
GospelLK 11:1-13
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.”
And he said to them, “Suppose one of you has a friend
to whom he goes at midnight and says,
‘Friend, lend me three loaves of bread,
for a friend of mine has arrived at my house from a journey
and I have nothing to offer him,’
and he says in reply from within,
‘Do not bother me; the door has already been locked
and my children and I are already in bed.
I cannot get up to give you anything.’
I tell you,
if he does not get up to give the visitor the loaves
because of their friendship,
he will get up to give him whatever he needs
because of his persistence.
“And I tell you, ask and you will receive;
seek and you will find;
knock and the door will be opened to you.
For everyone who asks, receives;
and the one who seeks, finds;
and to the one who knocks, the door will be opened.
What father among you would hand his son a snake
when he asks for a fish?
Or hand him a scorpion when he asks for an egg?
If you then, who are wicked,
know how to give good gifts to your children,
how much more will the Father in heaven
give the Holy Spirit to those who ask him?”
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.”
And he said to them, “Suppose one of you has a friend
to whom he goes at midnight and says,
‘Friend, lend me three loaves of bread,
for a friend of mine has arrived at my house from a journey
and I have nothing to offer him,’
and he says in reply from within,
‘Do not bother me; the door has already been locked
and my children and I are already in bed.
I cannot get up to give you anything.’
I tell you,
if he does not get up to give the visitor the loaves
because of their friendship,
he will get up to give him whatever he needs
because of his persistence.
“And I tell you, ask and you will receive;
seek and you will find;
knock and the door will be opened to you.
For everyone who asks, receives;
and the one who seeks, finds;
and to the one who knocks, the door will be opened.
What father among you would hand his son a snake
when he asks for a fish?
Or hand him a scorpion when he asks for an egg?
If you then, who are wicked,
know how to give good gifts to your children,
how much more will the Father in heaven
give the Holy Spirit to those who ask him?”
Scripture Study
July 28, 2013 Seventeenth Sunday In Ordinary Time
This Sunday, the readings provide us with several lessons about
prayer. The first reading portrays Abraham in the role of intercessor as he
haggles with God. The gospel reading teaches us about the basic elements of a
prayer life as well as the importance of persistence and confidence in prayer.
The second reading tells us that the source of the power of prayer as well as
its effectiveness lies in our relationship with God. This relationship is based
upon the person of Jesus Christ, Himself, through whom we are able to reach out
and call God "Our Father." Who has modeled fidelity in prayer for
you? In your life what things or circumstances get in the way of prayer and
what things or circumstances help you to pray?
First Reading: Genesis 18:20-32
20 Then the LORD said: "The outcry against Sodom and Gomorrah is so great, and their sin so grave, 21 that I must go down and see whether or not their actions fully correspond to the cry against them that comes to me. I mean to find out."
22 While the two men walked on farther toward Sodom, the LORD remained standing before Abraham. 23 Then Abraham drew nearer to him and said: "Will you sweep away the innocent with the guilty? 24 Suppose there were fifty innocent people in the city; would you wipe out the place, rather than spare it for the sake of the fifty innocent people within it? 25 Far be it from you to do such a thing, to make the innocent die with the guilty, so that the innocent and the guilty would be treated alike! Should not the judge of all the world act with justice?" 26 The LORD replied, "If I find fifty innocent people in the city of Sodom, I will spare the whole place for their sake." 27 Abraham spoke up again: "See how I am presuming to speak to my Lord, though I am but dust and ashes! 28 What if there are five less than fifty innocent people? Will you destroy the whole city because of those five?" "I will not destroy it," he answered, "if I find forty-five there." 29 But Abraham persisted, saying, "What if only forty are found there?" He replied, "I will forebear doing it for the sake of the forty." 30 Then he said, "Let not my Lord grow impatient if I go on. What if only thirty are found there?" He replied, "I will forebear doing it if I can find but thirty there." 31 Still he went on, "Since I have thus dared to speak to my Lord, what if there are no more than twenty?" "I will not destroy it," he answered, "for the sake of the twenty." 32 But he still persisted: "Please, let not my Lord grow angry if I speak up this last time. What if there are at least ten there?" "For the sake of those ten," he replied, "I will not destroy it."
NOTES on First Reading:
* 18:20 Although Israelite tradition was fairly unanimous in ascribing the destruction of Sodom and Gomorrah to the wickedness of these cities, the exact nature of this wickedness was a matter of disagreement. The account of the Yahwist, which is preserved here in Genesis says that the sin of Sodom was homosexuality (Genesis 19:4-5) from which we get the term sodomy. Isaiah (Isaiah 1:9-10; 3:9) follows a different tradition and expresses the idea that their great evil was a lack of social justice. Ezekiel (Ezekiel 16:46-51) following yet another although similar line of thought described it as a disregard for the poor, while Jeremiah (Jer 23:14) takes refuge in vagueness and presents it as general immorality.
* 18:23 This question of the justice of God is the fundamental point of the whole story. Abraham's concern is: "Will the God and Judge of all the world act justly."
* 18:32 Abraham stops when he gets to ten. In Jewish practice ten was and still is the minimum number of men needed to form a congregation for a liturgical prayer or synagogue service. any number less than ten would be expected to pray and be dealt with by God as individuals. This is in fact exactly what happens with Lot and his family. God saves them as the family group of a just individual.
Second Reading: Colossians 2:12-14
12 You were buried with him in baptism, in which you were also raised with him through faith in the power of God, who raised him from the dead. 13 And even when you were dead (in) transgressions and the uncircumcision of your flesh, he brought you to life along with him, having forgiven us all our transgressions; 14 obliterating the bond against us, with its legal claims, which was opposed to us, he also removed it from our midst, nailing it to the cross; 15 despoiling the principalities and the powers, he made a public spectacle of them, leading them away in triumph by it.
NOTES on Second Reading:
* 2:11-15 This section is generally believed to be based on some sort of liturgical formula or hymn.
* 2:12 Although similar in theme Col 12:12-15 differs from Rom 6:3-6 in at least one perspective. In Rom 6:5 the emphasis is on the future sharing in the resurrection that is ours because of our dying with Christ now in Baptism. Here in Colossians the resurrection is presented as having already happened. We are already sharing in the resurrection of Jesus by virtue of our faith in Christ.
* 2:12-14 The subject of this passage is God. God accomplished our salvation by the cross of Christ. God sent Jesus to free us from the debt and requirements of the law.
* 2:15 The author here used a picture derived from the public spectacle of a Roman emperor's victory parade, called a triumph, where captives marched in subjection before him. The principalities and the powers are described here as being conquered, not reconciled (See Col 1:16,20). An alternate rendering for by it (the cross) is"by him" (Christ).
Gospel Reading: Luke 11:1-13
1 He 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." 2 He said to them, "When you pray, say: Father, hallowed be your name, your kingdom come. 3 Give us each day our daily bread 4 and forgive us our sins for we ourselves forgive everyone in debt to us, and do not subject us to the final test."
5 And he said to them, "Suppose one of you has a friend to whom he goes at midnight and says, 'Friend, lend me three loaves of bread, 6 for a friend of mine has arrived at my house from a journey and I have nothing to offer him,' 7 and he says in reply from within, 'Do not bother me; the door has already been locked and my children and I are already in bed. I cannot get up to give you anything.' 8 I tell you, if he does not get up to give him the loaves because of their friendship, he will get up to give him whatever he needs because of his persistence.
9 "And I tell you, ask and you will receive; seek and you will find; knock and the door will be opened to you. 10 For everyone who asks, receives; and the one who seeks, finds; and to the one who knocks, the door will be opened. 11 What father among you would hand his son a snake when he asks for a fish? 12 Or hand him a scorpion when he asks for an egg? 13 If you then, who are wicked, know how to give good gifts to your children, how much more will the Father in heaven give the holy Spirit to those who ask him?"
NOTES on Gospel Reading:
* 11:1-13 In this part of Chapter 11 (continued in 18:1-8) Luke provides a short manual on prayer for Gentile Christians who still needed to develop their understanding of the God of Jesus and of Old Testament revelation. They also needed serious encouragement to persevere in prayer despite persecution and hostility. Luke presents Jesus' teaching in three episodes concerned with prayer. The first (Luke 11:1-4) recounts Jesus teaching his disciples the Christian communal prayer, the"Our Father;" the second (Luke 11:5-8), the importance of persistence in prayer; and the third (Luke 11:9-13), the effectiveness of prayer.
* 11:1-4 The Matthean form of the "Our Father" occurs in the "Sermon on the Mount" (Matthew 6:9-15) while this shorter Lucan version is taught while Jesus is at prayer and his disciples ask him to teach them to pray just as John taught his disciples to pray. Matthew's version follows the major liturgical tradition of the church with which we are most familiar. Although Luke's version of the prayer also had undergone some liturgical development it is most likely closer to the words of Jesus than Matthew's. In answer to their question, Jesus presents them with an example of a Christian communal prayer that stresses the fatherhood of God and acknowledges him as the one to whom the Christian disciple owes daily sustenance (Luke 11:3), forgiveness (Luke 11:4), and deliverance from the final trial (Luke 11:4).
* 11:1 Ancient religious communities were often recognized by the possession of a distinctive form of prayer.
* 11:2 The relationship summarized by the form of address, "Our Father," is distinctive and an important part of the legacy of prayer that Jesus gave His followers. The prayer as Luke gives it contains five petitions. Hallowing God's name can be understood in two ways. It may be a request that God sanctify His own name by performing one of the great deeds He is known to have done in the past. It may also be a request that the things in creation that defile it be corrected especially those in our own hearts. From 4:14 until this point in his gospel, Luke has been narrating the story of what the kingdom of God is like. He has told how it breaks boundaries that separate rich and poor, healthy and sick, men and women, clean and unclean, saint and sinner. The petition,"Your kingdom come," is a prayer that the real kingdom of God take over on earth now rather than the various pale human imitations of it. In place of the petition,"Your kingdom come," some early church Fathers record this,"May your Holy Spirit come upon us and cleanse us," a petition that may reflect the use of the"Our Father" in a baptismal liturgy.
* 11:3 This"daily bread" refers to both daily sustenance for the individual Christian and daily sustenance for the community especially in its meals of reconciliation, the Eucharist.
* 11:4 Jesus' community is composed of sinners and they approach their Father God for forgiveness. Those community members who do not forgive each and every person who has sinned against them do not have a proper view of the God of Jesus who is merciful to all.
* 11:5-8 This is a statement on the need for perseverance in prayer. God is waiting with anticipation for us to ask for the gifts that He wants to give us.
* 11:6 Hospitality demanded that bread be provided to the guest as part of whatever meal was given. Bread was such a staple of life that meals were defined by the presence of bread. If one ate but did not eat bread it was not a meal.
* 11:7 The typical home of the area at that time had one main room. At night, mats were placed on the floor and everyone would go to sleep in the same room. For the friend to get up and start looking for bread or making bread would wake up or disturb everyone in the house.
* 11:8 Jesus taught by comparison and by contrast. Jesus is not saying that God is a reluctant giver but that we must persevere. If perseverance makes even the reluctant giver respond, then how much more quickly will it get a response from an eager and generous Father.
* 11:9-13 Here Jesus assures us that our prayers will be heard by God. Not only will they be heard but they will be granted. Throughout the ages since Jesus, there has been a tension between the absolute statement that God grants our prayers and the equally absolute fact that we don't always get what we want. There is no way to completely resolve this tension except perhaps to acknowledge that in spite of God's love for us and His desire to give us anything we wish, in the end we are not God. We must always bow to the will of God which alone is sovereign. Jesus always walked in the will of God and prayed in the will of God. To the extent that we allow Jesus to do the same in us and in our lives then our prayers would be as effective as His.
* 11:13 Use of the words,"The Holy Spirit", is a Lucan editorial alteration of a traditional saying of Jesus (see Matthew 7:11). Luke presents the gift of the Holy Spirit as the response of the Father to the prayer of the Christian disciple. For Luke the Holy Spirit is the summary expression of all that God has to give to us.
First Reading: Genesis 18:20-32
20 Then the LORD said: "The outcry against Sodom and Gomorrah is so great, and their sin so grave, 21 that I must go down and see whether or not their actions fully correspond to the cry against them that comes to me. I mean to find out."
22 While the two men walked on farther toward Sodom, the LORD remained standing before Abraham. 23 Then Abraham drew nearer to him and said: "Will you sweep away the innocent with the guilty? 24 Suppose there were fifty innocent people in the city; would you wipe out the place, rather than spare it for the sake of the fifty innocent people within it? 25 Far be it from you to do such a thing, to make the innocent die with the guilty, so that the innocent and the guilty would be treated alike! Should not the judge of all the world act with justice?" 26 The LORD replied, "If I find fifty innocent people in the city of Sodom, I will spare the whole place for their sake." 27 Abraham spoke up again: "See how I am presuming to speak to my Lord, though I am but dust and ashes! 28 What if there are five less than fifty innocent people? Will you destroy the whole city because of those five?" "I will not destroy it," he answered, "if I find forty-five there." 29 But Abraham persisted, saying, "What if only forty are found there?" He replied, "I will forebear doing it for the sake of the forty." 30 Then he said, "Let not my Lord grow impatient if I go on. What if only thirty are found there?" He replied, "I will forebear doing it if I can find but thirty there." 31 Still he went on, "Since I have thus dared to speak to my Lord, what if there are no more than twenty?" "I will not destroy it," he answered, "for the sake of the twenty." 32 But he still persisted: "Please, let not my Lord grow angry if I speak up this last time. What if there are at least ten there?" "For the sake of those ten," he replied, "I will not destroy it."
NOTES on First Reading:
* 18:20 Although Israelite tradition was fairly unanimous in ascribing the destruction of Sodom and Gomorrah to the wickedness of these cities, the exact nature of this wickedness was a matter of disagreement. The account of the Yahwist, which is preserved here in Genesis says that the sin of Sodom was homosexuality (Genesis 19:4-5) from which we get the term sodomy. Isaiah (Isaiah 1:9-10; 3:9) follows a different tradition and expresses the idea that their great evil was a lack of social justice. Ezekiel (Ezekiel 16:46-51) following yet another although similar line of thought described it as a disregard for the poor, while Jeremiah (Jer 23:14) takes refuge in vagueness and presents it as general immorality.
* 18:23 This question of the justice of God is the fundamental point of the whole story. Abraham's concern is: "Will the God and Judge of all the world act justly."
* 18:32 Abraham stops when he gets to ten. In Jewish practice ten was and still is the minimum number of men needed to form a congregation for a liturgical prayer or synagogue service. any number less than ten would be expected to pray and be dealt with by God as individuals. This is in fact exactly what happens with Lot and his family. God saves them as the family group of a just individual.
Second Reading: Colossians 2:12-14
12 You were buried with him in baptism, in which you were also raised with him through faith in the power of God, who raised him from the dead. 13 And even when you were dead (in) transgressions and the uncircumcision of your flesh, he brought you to life along with him, having forgiven us all our transgressions; 14 obliterating the bond against us, with its legal claims, which was opposed to us, he also removed it from our midst, nailing it to the cross; 15 despoiling the principalities and the powers, he made a public spectacle of them, leading them away in triumph by it.
NOTES on Second Reading:
* 2:11-15 This section is generally believed to be based on some sort of liturgical formula or hymn.
* 2:12 Although similar in theme Col 12:12-15 differs from Rom 6:3-6 in at least one perspective. In Rom 6:5 the emphasis is on the future sharing in the resurrection that is ours because of our dying with Christ now in Baptism. Here in Colossians the resurrection is presented as having already happened. We are already sharing in the resurrection of Jesus by virtue of our faith in Christ.
* 2:12-14 The subject of this passage is God. God accomplished our salvation by the cross of Christ. God sent Jesus to free us from the debt and requirements of the law.
* 2:15 The author here used a picture derived from the public spectacle of a Roman emperor's victory parade, called a triumph, where captives marched in subjection before him. The principalities and the powers are described here as being conquered, not reconciled (See Col 1:16,20). An alternate rendering for by it (the cross) is"by him" (Christ).
Gospel Reading: Luke 11:1-13
1 He 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." 2 He said to them, "When you pray, say: Father, hallowed be your name, your kingdom come. 3 Give us each day our daily bread 4 and forgive us our sins for we ourselves forgive everyone in debt to us, and do not subject us to the final test."
5 And he said to them, "Suppose one of you has a friend to whom he goes at midnight and says, 'Friend, lend me three loaves of bread, 6 for a friend of mine has arrived at my house from a journey and I have nothing to offer him,' 7 and he says in reply from within, 'Do not bother me; the door has already been locked and my children and I are already in bed. I cannot get up to give you anything.' 8 I tell you, if he does not get up to give him the loaves because of their friendship, he will get up to give him whatever he needs because of his persistence.
9 "And I tell you, ask and you will receive; seek and you will find; knock and the door will be opened to you. 10 For everyone who asks, receives; and the one who seeks, finds; and to the one who knocks, the door will be opened. 11 What father among you would hand his son a snake when he asks for a fish? 12 Or hand him a scorpion when he asks for an egg? 13 If you then, who are wicked, know how to give good gifts to your children, how much more will the Father in heaven give the holy Spirit to those who ask him?"
NOTES on Gospel Reading:
* 11:1-13 In this part of Chapter 11 (continued in 18:1-8) Luke provides a short manual on prayer for Gentile Christians who still needed to develop their understanding of the God of Jesus and of Old Testament revelation. They also needed serious encouragement to persevere in prayer despite persecution and hostility. Luke presents Jesus' teaching in three episodes concerned with prayer. The first (Luke 11:1-4) recounts Jesus teaching his disciples the Christian communal prayer, the"Our Father;" the second (Luke 11:5-8), the importance of persistence in prayer; and the third (Luke 11:9-13), the effectiveness of prayer.
* 11:1-4 The Matthean form of the "Our Father" occurs in the "Sermon on the Mount" (Matthew 6:9-15) while this shorter Lucan version is taught while Jesus is at prayer and his disciples ask him to teach them to pray just as John taught his disciples to pray. Matthew's version follows the major liturgical tradition of the church with which we are most familiar. Although Luke's version of the prayer also had undergone some liturgical development it is most likely closer to the words of Jesus than Matthew's. In answer to their question, Jesus presents them with an example of a Christian communal prayer that stresses the fatherhood of God and acknowledges him as the one to whom the Christian disciple owes daily sustenance (Luke 11:3), forgiveness (Luke 11:4), and deliverance from the final trial (Luke 11:4).
* 11:1 Ancient religious communities were often recognized by the possession of a distinctive form of prayer.
* 11:2 The relationship summarized by the form of address, "Our Father," is distinctive and an important part of the legacy of prayer that Jesus gave His followers. The prayer as Luke gives it contains five petitions. Hallowing God's name can be understood in two ways. It may be a request that God sanctify His own name by performing one of the great deeds He is known to have done in the past. It may also be a request that the things in creation that defile it be corrected especially those in our own hearts. From 4:14 until this point in his gospel, Luke has been narrating the story of what the kingdom of God is like. He has told how it breaks boundaries that separate rich and poor, healthy and sick, men and women, clean and unclean, saint and sinner. The petition,"Your kingdom come," is a prayer that the real kingdom of God take over on earth now rather than the various pale human imitations of it. In place of the petition,"Your kingdom come," some early church Fathers record this,"May your Holy Spirit come upon us and cleanse us," a petition that may reflect the use of the"Our Father" in a baptismal liturgy.
* 11:3 This"daily bread" refers to both daily sustenance for the individual Christian and daily sustenance for the community especially in its meals of reconciliation, the Eucharist.
* 11:4 Jesus' community is composed of sinners and they approach their Father God for forgiveness. Those community members who do not forgive each and every person who has sinned against them do not have a proper view of the God of Jesus who is merciful to all.
* 11:5-8 This is a statement on the need for perseverance in prayer. God is waiting with anticipation for us to ask for the gifts that He wants to give us.
* 11:6 Hospitality demanded that bread be provided to the guest as part of whatever meal was given. Bread was such a staple of life that meals were defined by the presence of bread. If one ate but did not eat bread it was not a meal.
* 11:7 The typical home of the area at that time had one main room. At night, mats were placed on the floor and everyone would go to sleep in the same room. For the friend to get up and start looking for bread or making bread would wake up or disturb everyone in the house.
* 11:8 Jesus taught by comparison and by contrast. Jesus is not saying that God is a reluctant giver but that we must persevere. If perseverance makes even the reluctant giver respond, then how much more quickly will it get a response from an eager and generous Father.
* 11:9-13 Here Jesus assures us that our prayers will be heard by God. Not only will they be heard but they will be granted. Throughout the ages since Jesus, there has been a tension between the absolute statement that God grants our prayers and the equally absolute fact that we don't always get what we want. There is no way to completely resolve this tension except perhaps to acknowledge that in spite of God's love for us and His desire to give us anything we wish, in the end we are not God. We must always bow to the will of God which alone is sovereign. Jesus always walked in the will of God and prayed in the will of God. To the extent that we allow Jesus to do the same in us and in our lives then our prayers would be as effective as His.
* 11:13 Use of the words,"The Holy Spirit", is a Lucan editorial alteration of a traditional saying of Jesus (see Matthew 7:11). Luke presents the gift of the Holy Spirit as the response of the Father to the prayer of the Christian disciple. For Luke the Holy Spirit is the summary expression of all that God has to give to us.
Meditation: "Give
us each day our daily bread"
Do you pray with joy and confidence? The Jews were
noted for their devotion to prayer. Formal prayer was prescribed for three set
times a day. And the rabbis had a prayer for every occasion. It was also a
custom for rabbis to teach their disciples a simple prayer they might use on a
regular basis. Jesus' disciples ask him for such a prayer. When Jesus taught
his disciples to pray he gave them the disciple's prayer, what we call the Our
Father or Lord's Prayer. What does Jesus' prayer tell us about God and about
ourselves? First, it tells us that God is both Father in being the Creator and
Author of all that he has made, the first origin of everything and transcendent
authority, and he is eternally Father by his relationship to his only begotten
Son who, reciprocally is Son only in relation to his Father (Matthew 11:27).
All fatherhood and motherhood is derived from him (Ephesians 3:14-15). In the
Lord Jesus Christ we are spiritually reborn and made new, and we become the
adopted children of God (John 1:12-13; 3:3).
Jesus teaches us to address God as "our Father" and to
confidently ask him for the things we need to live as his sons and daughters.
We can approach God our Father with confidence and boldness because Jesus
Christ has opened the way to heaven for us through his death and resurrection.
When we ask God for help, he fortunately does not give us what we deserve.
Instead, he responds with grace and mercy. He is kind and forgiving towards us
and he expects us to treat our neighbor the same. We can pray with expectant
faith because our heavenly Father loves us and treats us as his children. He
delights to give us what is good. His love and grace transforms us and makes us
like himself. Through his grace and power we can love and serve one another as
Jesus taught – with grace, mercy, and loving-kindness. Do you treat others as
they deserve, or do you treat them as the Lord would with grace and mercy?
Jesus' prayer includes an injunction that we must ask God to forgive us in
proportion as we forgive those who have wronged us. Are you ready to forgive as
Jesus forgives?
Parable of the late night guest
What can we expect from God, especially when we recognize that he doesn't owe us anything and that we don't deserve his grace and favor? Jesus used an illustration from the hospitality customs of his time to show how God is always ready to treat us with the best he has to offer. The rule of hospitality in biblical times required that every guest, whether stranger or friend, be warmly welcomed, refreshed (which often involved the washing of feet), and fed with the best food and drink available. It didn't matter what time of the day or night the guests might show up, it was your duty to stop what you were doing so you could give the guests the best care and shelter you could provide. If there wasn't adequate sleeping accomdation for both your guests and your family, the family slept outside under the stars. When guests showed up in a village, the whole community could be prevailed upon to provide whatever was needed.
What can we expect from God, especially when we recognize that he doesn't owe us anything and that we don't deserve his grace and favor? Jesus used an illustration from the hospitality customs of his time to show how God is always ready to treat us with the best he has to offer. The rule of hospitality in biblical times required that every guest, whether stranger or friend, be warmly welcomed, refreshed (which often involved the washing of feet), and fed with the best food and drink available. It didn't matter what time of the day or night the guests might show up, it was your duty to stop what you were doing so you could give the guests the best care and shelter you could provide. If there wasn't adequate sleeping accomdation for both your guests and your family, the family slept outside under the stars. When guests showed up in a village, the whole community could be prevailed upon to provide whatever was needed.
Jesus' parable of the importunate and bothersome neighbor shows a
worst case scenario of what might happen when an unexpected guest shows up in
the middle of the night! The family awakens, unbolts the locked door to receive
the guest, then washes the guest's feet, and the wife begins to prepare a meal.
When the wife discovers that she has no bread to set before the guest, she
prevails on her husband to go and get bread from a nearby family, who by now is
also asleep with their door bolted shut. In a small village it would be easy
for the wife to know who had baked bread that day. Bread was essential for a
meal because it served as a utensil for dipping and eating from the common
dishes. Asking for bread from one's neighbor was both a common occurrence and an
expected favor. To refuse to give bread would bring shame because it was a sign
of inhospitality.
God's generosity towards us
If a neighbor can be imposed upon and coerced into giving bread in the middle of the night, will not God, our heavenly Father and provider, also treat us with kind and generous care no matter how troubling or inconvenient the circumstances might appear? Jesus states emphatically, How much more will the heavenly Father give! St. Augustine of Hippo (340-425 AD) reminds us that "God, who does not sleep and who awakens us from sleep that we may ask, gives much more graciously." The Lord Jesus assures us that we can bring our needs to our heavenly Father who is always ready to give not only what we need, but more than we can ask. God gives the best he has. He freely pours out the blessing of his Holy Spirit upon us so that we may be filled with the abundance of his provision. Do you approach your heavenly Father with confidence in his mercy and kindness towards you?
If a neighbor can be imposed upon and coerced into giving bread in the middle of the night, will not God, our heavenly Father and provider, also treat us with kind and generous care no matter how troubling or inconvenient the circumstances might appear? Jesus states emphatically, How much more will the heavenly Father give! St. Augustine of Hippo (340-425 AD) reminds us that "God, who does not sleep and who awakens us from sleep that we may ask, gives much more graciously." The Lord Jesus assures us that we can bring our needs to our heavenly Father who is always ready to give not only what we need, but more than we can ask. God gives the best he has. He freely pours out the blessing of his Holy Spirit upon us so that we may be filled with the abundance of his provision. Do you approach your heavenly Father with confidence in his mercy and kindness towards you?
"Heaven Father, you are merciful, gracious and kind. May we
never doubt your love nor hesitate to seek you with confidence in order to
obtain the gifts, graces, and daily provision we need to live as your beloved
sons and daughters and disciples of Jesus Christ our Savior."
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Seventeenth Sunday
in Ordinary Time
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Luke 11: 1-13
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." And he said to them, "Suppose one of you has a friend to
whom he goes at midnight and says, ´Friend, lend me three loaves of bread,
for a friend of mine has arrived at my house from a journey and I have
nothing to offer him,´ and he says in reply from within, ´Do not bother me;
the door has already been locked and my children and I are already in bed. I
cannot get up to give you anything.´ I tell you, if he does not get up to
give him the loaves because of their friendship, he will get up to give him
whatever he needs because of his persistence. "And I tell you, ask and
you will receive; seek and you will find; knock and the door will be opened
to you. For everyone who asks, receives; and the one who seeks, finds; and to
the one who knocks, the door will be opened. What father among you would hand
his son a snake when he asks for a fish? Or hand him a scorpion when he asks
for an egg? If you then, who are wicked, know how to give good gifts to your
children, how much more will the Father in heaven give the holy Spirit to
those who ask him?"
Introductory Prayer: Lord, I come into your presence seeking to know you better. I
believe that you take the lead in seeking me. You want me to find you. I
trust that in your mercy you will bring me to intimacy with you. I open my
heart today to receive your friendship.
Petition: Lord, teach me to long for your Kingdom and your holiness.
1. Teach Us How to
Pray: All of us carry a
longing to know God and enter into a relationship with him. Those who live a
deep relationship with God attract us by the peace and serenity of their
lives. They know they are loved, and they can handle the difficulties of life
with joy and serenity. The disciples see how deeply and spontaneously Christ
talks with the Father, and they realize they are far from that; so they ask Christ
to teach them to pray. We, too, learn from Christ how to enter into a
relationship of love with the Father. He teaches us to put our trust totally
in the Father’s love.
2. The Desire to Be
like the Father: Jesus
teaches us to ask that the Father’s Kingdom come in our hearts. He reveals to
us that the Father’s kingdom is our home. When we pray the Our Father, we are
expressing our desire to enter into the Father’s heart. We are expressing our
desire to be like the Father in his goodness, holiness, and love. Praying the
Our Father renews in us a continual conversion of heart and points us to our
true home. It reminds us that this home is within our reach, because the
Father is intimately close to our lives and wants to help us become more like
him.
3. Asking for
Holiness Persistently: Jesus invites us to persevere in imploring the Father for the
gift of the Holy Spirit. The Holy Spirit brings holiness to our lives if we
are docile to his inspirations. Christ reminds us that the Father wants to
bless us with this holiness. But we must expand our capacity to receive this
gift by increasing our desire for it. Our perseverance in petitioning this
gift expands our hearts. We must not tire of asking for the gift of the Holy
Spirit. We must do so with great confidence in the Father’s love.
Conversation with
Christ: Lord Jesus, thank
you for showing me the closeness that the Father wants to have with me. Help
me to expand my heart and be like him. You are guiding my life, Lord. Help me
to cooperate with the Father’s love.
Resolution: I will pray an Our Father today more calmly
and attentively, letting the Holy Spirit inspire me to see what a small thing
I can do today to help the Father’s Kingdom come.
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SUNDAY, JULY 28
SEVENTEENTH SUNDAY IN ORDINARY TIME
LUKE 11:1-13
SEVENTEENTH SUNDAY IN ORDINARY TIME
LUKE 11:1-13
(Genesis 18:20-32; Psalm 138; Colossians 2:12-14)
KEY VERSE: "Lord teach us to pray just as John taught his disciples" (v 1).
READING: Throughout Luke’s gospel, Jesus is shown praying at every important moment of his life. It was in observing Jesus at prayer that moved his disciples to ask him to teach them how to pray, and he gave them the "Lord’s Prayer" (Lk 11:1-4). In Matthew’s gospel, the Lord’s Prayer begins with “our father" (Matt 6:9). We experience God’s fatherhood not as isolated individuals but as members of the Church. By contrast, Luke’s gospel simply says, “Father” (Lk 11:2), which expresses Jesus' unique relationship with God who he called “Abba, Father.” Spend time meditating on each line of the Lord's Prayer in Luke's gospel, making it your own: "Father" ... Do I live like a son or daughter of God? ... "Hallowed be your name"... Do I respect the Lord's name? ... "Your Kingdom come"... Do I work to bring about the reign of God? ... "Give us each day our daily bread" ... Do I trust God to provide for my daily needs? ... "Forgive us our sins" ... Do I believe that God can absolve me of my sins? ..."As we forgive everyone who trespasses against us" ... Am I willing to forgive and forget the sins of others? ... "Deliver us from evil"... What is the greatest evil that I need to resist? Pray that you will not fail God in times of trial.
REFLECTING: Do I teach others how to pray?
PRAYING: Lord Jesus, teach me how to pray.
Lord, on the day I called for help, you answered me
'Lord, teach us to pray.'This request from one of his disciples captures a desire on the part of his closest followers to learn from Jesus how he would like them to pray. They seek to learn a prayer that would be acceptable in his eyes. In a few words, the prayer acknowledges his Father and the Father's kingdom. It calls on the Father to sustain them with daily food, begs forgiveness of sins and calls on them to forgive others. Finally, they ask for the Father's help when confronting evil.
By this time through their association with Jesus, they would know very well that this prayer reflected the way Jesus lived his life. This prayer would become central to their lives and has been handed down from them, through centuries, to Christians as a model prayer. Let us pray for the grace to be a persistent pray-er.
July 30
St. Leopold Mandic
(1887-1942
St. Leopold Mandic
(1887-1942
Western Christians who are working for greater dialogue with
Orthodox Christians may be reaping the fruits of Father Leopold’s prayers.
A native of Croatia, Leopold joined the Capuchin Franciscans and
was ordained several years later in spite of several health problems. He could
not speak loudly enough to preach publicly. For many years he also suffered
from severe arthritis, poor eyesight and a stomach ailment.
Leopold taught patrology, the study of the Church Fathers, to the
clerics of his province for several years, but he is best known for his work in
the confessional, where he sometimes spent 13-15 hours a day. Several bishops
sought out his spiritual advice.
Leopold’s dream was to go to the Orthodox Christians and work for
the reunion of Roman Catholicism and Orthodoxy. His health never permitted it.
Leopold often renewed his vow to go to the Eastern Christians; the cause of
unity was constantly in his prayers.
At a time when Pope Pius XII said that the greatest sin of our
time is "to have lost all sense of sin," Leopold had a profound sense
of sin and an even firmer sense of God’s grace awaiting human cooperation.
Leopold, who lived most of his life in Padua, died on July 30,
1942, and was canonized in 1982.
Comment:
St. Francis advised his followers to "pursue what they must desire above all things, to have the Spirit of the Lord and His holy manner of working" (Rule of 1223, Chapter 10)—words that Leopold lived out. When the Capuchin minister general wrote his friars on the occasion of Leopold’s beatification, he said that this friar’s life showed "the priority of that which is essential."
St. Francis advised his followers to "pursue what they must desire above all things, to have the Spirit of the Lord and His holy manner of working" (Rule of 1223, Chapter 10)—words that Leopold lived out. When the Capuchin minister general wrote his friars on the occasion of Leopold’s beatification, he said that this friar’s life showed "the priority of that which is essential."
Quote:
Leopold used to repeat to himself: “Remember that you have been sent for the salvation of people, not because of your own merits, since it is the Lord Jesus and not you who died for the salvation of souls.... I must cooperate with the divine goodness of our Lord who has deigned to choose me so that by my ministry, the divine promise would be fulfilled: ‘There will be only one flock and one shepherd’” (John 10:16).
Leopold used to repeat to himself: “Remember that you have been sent for the salvation of people, not because of your own merits, since it is the Lord Jesus and not you who died for the salvation of souls.... I must cooperate with the divine goodness of our Lord who has deigned to choose me so that by my ministry, the divine promise would be fulfilled: ‘There will be only one flock and one shepherd’” (John 10:16).
LECTIO: 17TH SUNDAY OF ORDINARY TIME (C)
Lectio:
Sunday, July 28,
2013
The prayer of the
Master
the prayer of the disciples
Luke 11: 1-13
the prayer of the disciples
Luke 11: 1-13
1. Opening prayer
Father of all mercies,
in the Name of Christ your Son, we implore you,
send us the Gift,
pour into us your Spirit!
Father of all mercies,
in the Name of Christ your Son, we implore you,
send us the Gift,
pour into us your Spirit!
Spirit, Paraclete,
teach us to pray in truth
in the new Temple
who is the Christ.
teach us to pray in truth
in the new Temple
who is the Christ.
Spirit, faithful to
the Father and to us,
as the dove has its nest,
plead within us incessantly with the Father,
because we do not know how to pray.
as the dove has its nest,
plead within us incessantly with the Father,
because we do not know how to pray.
Spirit of Christ,
first gift to us believers,
pray within us tirelessly to the Father,
as the Son taught us. Amen.
first gift to us believers,
pray within us tirelessly to the Father,
as the Son taught us. Amen.
2. Reading
a) To help us
understand the passage:
The Gospel passage is divided into three sections:
vv. 1-4: the prayer that Jesus taught
vv. 5-8: the parable of the insistent friend
vv. 9-13: the teaching on the efficacy of prayer.
The Gospel passage is divided into three sections:
vv. 1-4: the prayer that Jesus taught
vv. 5-8: the parable of the insistent friend
vv. 9-13: the teaching on the efficacy of prayer.
b) The text:
1 He was praying in a certain place, and when he ceased, one of his disciples said to him, "Lord, teach us to pray, as John taught his disciples." 2 And he said to them, "When you pray, say:
"Father, hallowed be thy name. Thy kingdom come. 3 Give us each day our daily bread; 4 and forgive us our sins, for we ourselves forgive every one who is indebted to us; and lead us not into temptation."
5 And he said to them, "Which of you who has a friend will go to him at midnight and say to him, 'Friend, lend me three loaves; 6 for a friend of mine has arrived on a journey, and I have nothing to set before him'; 7 and he will answer from within, 'Do not bother me; the door is now shut, and my children are with me in bed; I cannot get up and give you anything? 8 I tell you, though he will not get up and give him anything because he is his friend, yet because of his importunity he will rise and give him whatever he needs.
9 And I tell you, Ask, and it will be given you; seek, and you will find; knock, and it will be opened to you. 10 For every one who asks receives, and he who seeks finds, and to him who knocks it will be opened. 11 What father among you, if his son asks for a fish, will instead of a fish give him a serpent; 12 or if he asks for an egg, will give him a scorpion? 13 If you then, who are evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit to those who ask him!"
1 He was praying in a certain place, and when he ceased, one of his disciples said to him, "Lord, teach us to pray, as John taught his disciples." 2 And he said to them, "When you pray, say:
"Father, hallowed be thy name. Thy kingdom come. 3 Give us each day our daily bread; 4 and forgive us our sins, for we ourselves forgive every one who is indebted to us; and lead us not into temptation."
5 And he said to them, "Which of you who has a friend will go to him at midnight and say to him, 'Friend, lend me three loaves; 6 for a friend of mine has arrived on a journey, and I have nothing to set before him'; 7 and he will answer from within, 'Do not bother me; the door is now shut, and my children are with me in bed; I cannot get up and give you anything? 8 I tell you, though he will not get up and give him anything because he is his friend, yet because of his importunity he will rise and give him whatever he needs.
9 And I tell you, Ask, and it will be given you; seek, and you will find; knock, and it will be opened to you. 10 For every one who asks receives, and he who seeks finds, and to him who knocks it will be opened. 11 What father among you, if his son asks for a fish, will instead of a fish give him a serpent; 12 or if he asks for an egg, will give him a scorpion? 13 If you then, who are evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit to those who ask him!"
3. A moment of prayerful
silence
- Like the disciples, we too come together around Jesus who prays alone. We gather around Him and in Him all our energies, every thought, every commitment and preoccupation, our hopes and pains…
- Today it is we who are those disciples who see the Master praying and allow themselves to be involved in his prayer, which, evidently, was quite special.
- Today his words are addressed to us, the invitation to trust in the love of the Father is addressed to us, We are so taken up with material things, so much seeking “all and immediately”, so spellbound by a thousand things, that then (and only “then”, after some event that shakes us) we discover that they are all really superfluous…
- Today it is up to us to give voice to the prayer of the Master:Father, hallowed be your name…
- Like the disciples, we too come together around Jesus who prays alone. We gather around Him and in Him all our energies, every thought, every commitment and preoccupation, our hopes and pains…
- Today it is we who are those disciples who see the Master praying and allow themselves to be involved in his prayer, which, evidently, was quite special.
- Today his words are addressed to us, the invitation to trust in the love of the Father is addressed to us, We are so taken up with material things, so much seeking “all and immediately”, so spellbound by a thousand things, that then (and only “then”, after some event that shakes us) we discover that they are all really superfluous…
- Today it is up to us to give voice to the prayer of the Master:Father, hallowed be your name…
4. Some questions
Let us use this occasion to examine our way of praying:
* What does praying mean for me: An obligation? A pause in the search of myself? Presenting God with a list of requests? A pause in the company of the Father? A simple and trusting dialogue with the One who loves me?
* How much time do I give to prayer: some every day? Or once a week or once a month? Occasionally? Systematically? Do I wait until I “feel the need” to pray?
* What is the starting point of my prayer: is it the Word of God? Is it the saint or the liturgical feast of the day? Is it devotion to our Lady? Is it an illustration or icon? Is it the events of my life or those of the history of the world?
* Whom do I meet when I pray: looking deep into myself, when I pray do I speak to one whom I feel to be a judge or to a friend? Do I feel Him to be an “equal” or someone who is “holy”, infinite or unattainable? Is He near to me or far and indifferent? Is He my Father or my master? Does He care for me or “is He busy with His own affairs”?
* How do I pray: do I pray a little mechanically, using set formulae? Do I pray using passages from the Psalms or other Biblical texts? Liturgical texts? Do I choose to pray spontaneously? Do I look for texts using beautiful words or do I prefer to repeat a short phrase? How do I use “the Lord’s prayer”? Do I more often find myself invoking God for some need or to praise Him in the liturgy or to contemplate Him in silence? Am I able to pray while I am working or in any place or only when I am in church? Am I able to make liturgical prayer my own? What place does the Mother of God have in my prayer?
Let us use this occasion to examine our way of praying:
* What does praying mean for me: An obligation? A pause in the search of myself? Presenting God with a list of requests? A pause in the company of the Father? A simple and trusting dialogue with the One who loves me?
* How much time do I give to prayer: some every day? Or once a week or once a month? Occasionally? Systematically? Do I wait until I “feel the need” to pray?
* What is the starting point of my prayer: is it the Word of God? Is it the saint or the liturgical feast of the day? Is it devotion to our Lady? Is it an illustration or icon? Is it the events of my life or those of the history of the world?
* Whom do I meet when I pray: looking deep into myself, when I pray do I speak to one whom I feel to be a judge or to a friend? Do I feel Him to be an “equal” or someone who is “holy”, infinite or unattainable? Is He near to me or far and indifferent? Is He my Father or my master? Does He care for me or “is He busy with His own affairs”?
* How do I pray: do I pray a little mechanically, using set formulae? Do I pray using passages from the Psalms or other Biblical texts? Liturgical texts? Do I choose to pray spontaneously? Do I look for texts using beautiful words or do I prefer to repeat a short phrase? How do I use “the Lord’s prayer”? Do I more often find myself invoking God for some need or to praise Him in the liturgy or to contemplate Him in silence? Am I able to pray while I am working or in any place or only when I am in church? Am I able to make liturgical prayer my own? What place does the Mother of God have in my prayer?
5. A key to the reading
This passage presents
prayer as one of the fundamental requirements and a key point in the life of a
disciple of Jesus and of the community of disciples.
vv. 1-4: Jesus, like other great religious
masters of his time, teaches his followers a prayer that will define them: the
“Our Father”.
a) Jesus was praying
in a certain place, and when he had finished one of his disciples said, “Lord,
teach us to pray”: Jesus
goes aside to pray. In Luke’s Gospel he does this often (5: 16), above all just
before important events: before choosing the Twelve (6: 12-13), before
soliciting Peter’s confession of faith (9: 18-20), before the transfiguration
(9: 28-29) and, finally, before the passion (22: 40-45).
As Jesus prays, he arouses in his disciples the desire to pray like him. Clearly, it is a prayer that shows itself externally in a very special way and that certainly affects his preaching. The disciples understand that such a prayer is quite different from that taught by other spiritual masters in Israel or even by the precursor of Jesus. That is why they ask him to teach them to pray. Thus, the prayer that Jesus passes on to his disciples becomes the characteristic expression of their ideal and identity, of their way of relating to God and among themselves.
As Jesus prays, he arouses in his disciples the desire to pray like him. Clearly, it is a prayer that shows itself externally in a very special way and that certainly affects his preaching. The disciples understand that such a prayer is quite different from that taught by other spiritual masters in Israel or even by the precursor of Jesus. That is why they ask him to teach them to pray. Thus, the prayer that Jesus passes on to his disciples becomes the characteristic expression of their ideal and identity, of their way of relating to God and among themselves.
b) Father: The first thing that Jesus teaches on prayer
is to call God “Father”. Matthew, unlike Luke, does not add the adjective
“our”, stressing less the community aspect of the Christian prayer. On the
other hand, the fact of invoking the Father, constitutes the best adhesive
element of the community of disciples.
For a Jew of the first century, relationship with one’s father was one of intimacy, but also a recognition of the father’s authority over every member of the family. This is reflected in the Christian custom of calling God “Father”, whereas there is no certain evidence that the Jews of the time used to call God with the intimate term of “abba”. This term is none other than the emphatic form of the Aramaic “ ’ab”, the familiar and respectful term used for earthly fathers.
The fact that Jesus used to turn to God and called him abba, shows the new kind of relationship that He, and therefore his disciples, establish with God: a relationship of closeness, familiarity and trust.
In the classical scheme of Biblical prayer, the first part of the “our Father” deals directly with God, whereas the second part refers to the needs of humankind in its earthly existence.
For a Jew of the first century, relationship with one’s father was one of intimacy, but also a recognition of the father’s authority over every member of the family. This is reflected in the Christian custom of calling God “Father”, whereas there is no certain evidence that the Jews of the time used to call God with the intimate term of “abba”. This term is none other than the emphatic form of the Aramaic “ ’ab”, the familiar and respectful term used for earthly fathers.
The fact that Jesus used to turn to God and called him abba, shows the new kind of relationship that He, and therefore his disciples, establish with God: a relationship of closeness, familiarity and trust.
In the classical scheme of Biblical prayer, the first part of the “our Father” deals directly with God, whereas the second part refers to the needs of humankind in its earthly existence.
c) Father, hallowed be
your name: in the message of
the prophets of Israel, it is God who “sanctifies His own Name” (that is,
himself: “the name is the person”) intervening with power in human history,
notwithstanding that Israel and the other peoples have dishonoured Him.. In
Ezekiel we read: “But when they came to the nations, wherever they
came, they profaned my holy name, in that men said of them, 'These are the
people of the Lord, and yet they had to go out of his land.' But I had concern
for my holy name, which the house of Israel caused to be profaned among the
nations to which they came. "Therefore say to the house of Israel, Thus
says the Lord God: It is not for your sake, O house of Israel, that I am about
to act, but for the sake of my holy name, which you have profaned among the
nations to which you came. And I will vindicate the holiness of my great name,
which has been profaned among the nations, and which you have profaned among
them; and the nations will know that I am the Lord, says the Lord God, when through
you I vindicate my holiness before their eyes. For I will take you from the
nations, and gather you from all the countries, and bring you into your own
land.” (36: 20-24). On the same subject we may also read: Dt 32:
51; Is 29: 22; Ez 28: 22. 25).
The subject of the verb “to hallow”, in Lk 11: 2, is God Himself: we are faced with a “theological passive”. This means that the first petition of this prayer does not concern human beings and their unquestionable duty to honour and respect God, but God the Father Himself who must make Himself known as such to all. Thus, we petition God to reveal Himself in His sovereign greatness: this is an invocation with eschatological connotations, closely connected with the following petition.
The subject of the verb “to hallow”, in Lk 11: 2, is God Himself: we are faced with a “theological passive”. This means that the first petition of this prayer does not concern human beings and their unquestionable duty to honour and respect God, but God the Father Himself who must make Himself known as such to all. Thus, we petition God to reveal Himself in His sovereign greatness: this is an invocation with eschatological connotations, closely connected with the following petition.
d) Your Kingdom come: the great event proclaimed by Jesus is the
definitive coming of the Kingdom of God among us: “Be sure of this: the
kingdom of God is very near” (Lk 10:11; cfr
also Mt 10: 7). The prayer of Jesus and of the Christian,
then, is in close harmony with this proclamation. Asking in this prayer that
this Kingdom be ever more visibly present, has, in fact, two effects: the
person praying has to come face to face with the eschatological design of God,
but also with the obligation of a radical willingness to serve His will of
salvation. Thus, if it is true that we may and must present our needs to God
the Father, it is also true that Christian prayer never has man and woman for its
end, it is never a selfish petition, but its ultimate end is to glorify God,
implore his full closeness, his complete manifestation: “Set your hearts on
his kingdom, and these other things will be given you as well” (Lk 12:
31).
e) Give us this day
our daily bread: we have come to the
second part of the Lord’s prayer. The person praying has now put into place the
correct and intimate relationship with God, and now lives in the logic of
closeness to God who is Father and his/her petitions flow from this way of
life.
In Jesus’ time as in ours (almost!), bread is the most necessary food, the primary nourishment. In this case, however, “bread” stands for food in general and, more, all kinds of material needs of the disciples.
The English term ”bread” is a translation of the Greek “epiousion”, found also in Matthew but not in any other Greek biblical or profane text. This makes it difficult to give a really reliable version, so much so that we are constrained to translate it according to the context.
What is clear, however, is that the disciple who is praying in this way, is aware of not having much material security for the future, not even for his/her daily food: he/she has really “left everything behind” to follow Christ (cfr Lk 5: 11). Here we are dealing with a situation characteristic of the early generations of Christians. This is not to say that the prayer for “bread” may not be very useful for Christians of today: we are all called to receive all things from Providence, as a free gift from God, even if these things come from the labour of our hands. The Eucharistic offertory reminds us of this all the time: we offer to God that which we know well we have received from Him so that we may receive it back from His hands. This also means that the Christian of every age must not be preoccupied with his/her material situation, because the Father will take care of him/: “That is why I am telling you not to worry about your life and what you are to eat, nor about your body and how you are to clothe it. For life means more than food, and the body more than clothing” (Lk 12: 22-23).
In Jesus’ time as in ours (almost!), bread is the most necessary food, the primary nourishment. In this case, however, “bread” stands for food in general and, more, all kinds of material needs of the disciples.
The English term ”bread” is a translation of the Greek “epiousion”, found also in Matthew but not in any other Greek biblical or profane text. This makes it difficult to give a really reliable version, so much so that we are constrained to translate it according to the context.
What is clear, however, is that the disciple who is praying in this way, is aware of not having much material security for the future, not even for his/her daily food: he/she has really “left everything behind” to follow Christ (cfr Lk 5: 11). Here we are dealing with a situation characteristic of the early generations of Christians. This is not to say that the prayer for “bread” may not be very useful for Christians of today: we are all called to receive all things from Providence, as a free gift from God, even if these things come from the labour of our hands. The Eucharistic offertory reminds us of this all the time: we offer to God that which we know well we have received from Him so that we may receive it back from His hands. This also means that the Christian of every age must not be preoccupied with his/her material situation, because the Father will take care of him/: “That is why I am telling you not to worry about your life and what you are to eat, nor about your body and how you are to clothe it. For life means more than food, and the body more than clothing” (Lk 12: 22-23).
f) Forgive us our
sins, for we ourselves forgive each one who is in debt to us: The Christian, immersed in the salvation
given by the Father with the coming of His kingdom, know that all his/her sins
are already forgiven. This places him/her in the condition and obligation of
having to forgive others, thus allowing God to render definitive the pardon of
the Christian capable of pardoning (cfr Mt18: 23-35).
We are always hovering between the kingdom “already” present and kingdom “not yet” attained. A Christian who behaved contrary to the salvation already received from God in Christ, renders useless the forgiveness he/she has already received. That is why Luke says: “for we ourselves forgive”: Luke does not wish to place us humans on the same level as God, but only to make us aware that we can frustrate the saving work of God, within which the Father has willed to include us as an active element, to extend His every free pardon to all.
We are always hovering between the kingdom “already” present and kingdom “not yet” attained. A Christian who behaved contrary to the salvation already received from God in Christ, renders useless the forgiveness he/she has already received. That is why Luke says: “for we ourselves forgive”: Luke does not wish to place us humans on the same level as God, but only to make us aware that we can frustrate the saving work of God, within which the Father has willed to include us as an active element, to extend His every free pardon to all.
vv. 5-8: more than a parable, this is a similitude,
because it illustrates a typical behaviour that arouses in listeners a univocal
and spontaneous reply. In this case, it would be difficult to find anyone who
would spontaneously reply “no one!” to the question“Which of you… ?” (v.
5) Thus, this passage wishes to show us how God acts through the filter of
human behaviour, which is a poor copy of the behaviour of the Father.
The scene takes place in a Palestinian situation. Usually, anyone going on a journey would start at sunset in order to avoid the very high temperatures of daytime. In Palestinian houses at that time, there was only one room and the whole family used it for all the activities during the day as well as for sleeping at night by just spreading straw mats on the floor.
The request of the man who suddenly has to receive an unexpected guest in the middle of the night, reflects a typical sense of hospitality in ancient peoples, and the explanation of the request for “three loaves” (v. 5) is that this was the normal meal for an adult.
The man who has recourse to his friend at night is the image of a disciple of Christ, called to pray to God always and everywhere, full of trust that he/she will be heard, not because he/she has worn Him out, but because He is a merciful Father who is faithful to His promises. Thus the parable shows us how a disciple should pray the “our Father”: with complete trust in God, loving and just Father, a trust that goes even to cheekiness, that is to “disturbing Him” at any time and to insist with Him in every way, certain of being answered.
Prayer, as a basic attitude of every Christian who wishes to really be a disciple of Jesus, is well expressed by the apostle Paul: «Pray always, in all things give thanks; this indeed is the will of God in Christ Jesus for you» (1Ts 5: 17-18) ; «Pray all the time, asking for what you need, praying in the Spirit on every possible occasion. Never get tired of staying awake to pray for all the saints» (Ef 6: 18).
The scene takes place in a Palestinian situation. Usually, anyone going on a journey would start at sunset in order to avoid the very high temperatures of daytime. In Palestinian houses at that time, there was only one room and the whole family used it for all the activities during the day as well as for sleeping at night by just spreading straw mats on the floor.
The request of the man who suddenly has to receive an unexpected guest in the middle of the night, reflects a typical sense of hospitality in ancient peoples, and the explanation of the request for “three loaves” (v. 5) is that this was the normal meal for an adult.
The man who has recourse to his friend at night is the image of a disciple of Christ, called to pray to God always and everywhere, full of trust that he/she will be heard, not because he/she has worn Him out, but because He is a merciful Father who is faithful to His promises. Thus the parable shows us how a disciple should pray the “our Father”: with complete trust in God, loving and just Father, a trust that goes even to cheekiness, that is to “disturbing Him” at any time and to insist with Him in every way, certain of being answered.
Prayer, as a basic attitude of every Christian who wishes to really be a disciple of Jesus, is well expressed by the apostle Paul: «Pray always, in all things give thanks; this indeed is the will of God in Christ Jesus for you» (1Ts 5: 17-18) ; «Pray all the time, asking for what you need, praying in the Spirit on every possible occasion. Never get tired of staying awake to pray for all the saints» (Ef 6: 18).
vv. 9-13: the last part of our Gospel is that properly
called didactic. It resumes the theme of the previous verses, emphasising the
trust that must characterise Christian prayer, founded on the solid rock of
faith. It is the faith of the praying person that opens wide the doors of the Father’s
heart, and it is the very identity of the Father who loves to carry in
his arms his children and to console themwith the
tenderness of a mother (cfr Is 66: 12-13)
that which must nourish the faith of Christians.
God is a Father who loves to receive requests from his children, because this shows that they put their trust in Him, for to ask they have to approach Him with open hearts, for asking urges them to look at His kind and loving face, for by asking (even indirectly) they show that they believe that He is really the Lord of history and of the world, and, above all, because their asking allows Him to show openly His delicate, attentive and free love, solely directed for the good of His children. What displeases the Father is not the insistence or indiscretion of His children in asking, but that they do not ask sufficiently, remaining silent and almost indifferent to Him, that they stay away with a thousand respectful excuses, such as “He already knows everything”, etc. God is certainly a Father who provides all thing and takes care of the daily life of His children, but, at the same time, He also knows what is best for them, even better than they do. That is why He pours out on Christians so many good things and, above all, the gift par excellence: the Spirit, the only truly indispensable gift for their life, the gift who, if allowed to act, will make them authentic children in the Son.
God is a Father who loves to receive requests from his children, because this shows that they put their trust in Him, for to ask they have to approach Him with open hearts, for asking urges them to look at His kind and loving face, for by asking (even indirectly) they show that they believe that He is really the Lord of history and of the world, and, above all, because their asking allows Him to show openly His delicate, attentive and free love, solely directed for the good of His children. What displeases the Father is not the insistence or indiscretion of His children in asking, but that they do not ask sufficiently, remaining silent and almost indifferent to Him, that they stay away with a thousand respectful excuses, such as “He already knows everything”, etc. God is certainly a Father who provides all thing and takes care of the daily life of His children, but, at the same time, He also knows what is best for them, even better than they do. That is why He pours out on Christians so many good things and, above all, the gift par excellence: the Spirit, the only truly indispensable gift for their life, the gift who, if allowed to act, will make them authentic children in the Son.
6. A time of prayer:
Psalm 104
To the merciful and provident God, who created the marvellous harmony of the cosmos and who placed in it humankind as His “vicar”, let us sing the psalm:
Bless Yahweh, my soul, Yahweh, my God,
how great you are!
Clothed in majesty and splendour,
wearing the light as a robe!
You stretch out the heavens like a tent,
build your palace on the waters above,
making the clouds your chariot,
gliding on the wings of the wind,
appointing the winds your messengers,
flames of fire your servants.
You fixed the earth on its foundations,
for ever and ever it shall not be shaken;
To the merciful and provident God, who created the marvellous harmony of the cosmos and who placed in it humankind as His “vicar”, let us sing the psalm:
Bless Yahweh, my soul, Yahweh, my God,
how great you are!
Clothed in majesty and splendour,
wearing the light as a robe!
You stretch out the heavens like a tent,
build your palace on the waters above,
making the clouds your chariot,
gliding on the wings of the wind,
appointing the winds your messengers,
flames of fire your servants.
You fixed the earth on its foundations,
for ever and ever it shall not be shaken;
you covered it with
the deep like a garment,
the waters overtopping the mountains.
At your reproof the waters fled,
at the voice of your thunder they sped away,
flowing over mountains, down valleys,
to the place you had fixed for them;
you made a limit they were not to cross,
they were not to return and cover the earth.
In the ravines you opened up springs,
running down between the mountains,
supplying water for all the wild beasts;
the wild asses quench their thirst,
on their banks the birds of the air make their nests,
they sing among the leaves.
From your high halls you water the mountains,
satisfying the earth with the fruit of your works:
for cattle you make the grass grow,
and for people the plants they need,
to bring forth food from the earth,
and wine to cheer people's hearts,
oil to make their faces glow,
food to make them sturdy of heart.
the waters overtopping the mountains.
At your reproof the waters fled,
at the voice of your thunder they sped away,
flowing over mountains, down valleys,
to the place you had fixed for them;
you made a limit they were not to cross,
they were not to return and cover the earth.
In the ravines you opened up springs,
running down between the mountains,
supplying water for all the wild beasts;
the wild asses quench their thirst,
on their banks the birds of the air make their nests,
they sing among the leaves.
From your high halls you water the mountains,
satisfying the earth with the fruit of your works:
for cattle you make the grass grow,
and for people the plants they need,
to bring forth food from the earth,
and wine to cheer people's hearts,
oil to make their faces glow,
food to make them sturdy of heart.
The trees of Yahweh
drink their fill,
the cedars of Lebanon which he sowed;
there the birds build their nests,
on the highest branches the stork makes its home;
for the wild goats there are the mountains,
in the crags the coneys find refuge.
the cedars of Lebanon which he sowed;
there the birds build their nests,
on the highest branches the stork makes its home;
for the wild goats there are the mountains,
in the crags the coneys find refuge.
He made the moon to
mark the seasons,
the sun knows when to set.
You bring on darkness, and night falls,
when all the forest beasts roam around;
young lions roar for their prey,
asking God for their food.
The sun rises and away they steal,
back to their lairs to lie down,
and man goes out to work,
to labour till evening falls.
the sun knows when to set.
You bring on darkness, and night falls,
when all the forest beasts roam around;
young lions roar for their prey,
asking God for their food.
The sun rises and away they steal,
back to their lairs to lie down,
and man goes out to work,
to labour till evening falls.
How countless are your
works, Yahweh,
all of them made so wisely!
The earth is full of your creatures.
Then there is the sea,
with its vast expanses teeming with countless creatures,
creatures both great and small;
there ships pass to and fro,
and Leviathan whom you made to sport with.
They all depend upon you,
to feed them when they need it.
all of them made so wisely!
The earth is full of your creatures.
Then there is the sea,
with its vast expanses teeming with countless creatures,
creatures both great and small;
there ships pass to and fro,
and Leviathan whom you made to sport with.
They all depend upon you,
to feed them when they need it.
You provide the food
they gather,
your open hand gives them their fill.
Turn away your face and they panic;
take back their breath and they die and revert to dust.
your open hand gives them their fill.
Turn away your face and they panic;
take back their breath and they die and revert to dust.
Send out your breath
and life begins;
you renew the face of the earth.
Glory to Yahweh for ever!
May Yahweh find joy in his creatures!
At his glance the earth trembles,
at his touch the mountains pour forth smoke.
you renew the face of the earth.
Glory to Yahweh for ever!
May Yahweh find joy in his creatures!
At his glance the earth trembles,
at his touch the mountains pour forth smoke.
I shall sing to Yahweh
all my life,
make music for my God as long as I live.
May my musings be pleasing to him,
for Yahweh gives me joy.
May sinners vanish from the earth,
and the wicked exist no more!
Bless Yahweh, my soul.
make music for my God as long as I live.
May my musings be pleasing to him,
for Yahweh gives me joy.
May sinners vanish from the earth,
and the wicked exist no more!
Bless Yahweh, my soul.
7. Closing prayer
Good and holy Father,
your love makes us brothers and sisters and urges us to come together in your
holy Church to celebrate with life the mystery of communion. You call us to
share the one bread, living and eternal, given to us from heaven. Help us also
to know how to break, in the love of Christ, our earthly bread, so that our
bodily and spiritual hunger may be satisfied. Amen.
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