First Sunday of Lent
Lectionary: 24
Lectionary: 24
Moses spoke to the people, saying:
“The priest shall receive the basket from you
and shall set it in front of the altar of the LORD, your God.
Then you shall declare before the Lord, your God,
‘My father was a wandering Aramean
who went down to Egypt with a small household
and lived there as an alien.
But there he became a nation
great, strong, and numerous.
When the Egyptians maltreated and oppressed us,
imposing hard labor upon us,
we cried to the LORD, the God of our fathers,
and he heard our cry
and saw our affliction, our toil, and our oppression.
He brought us out of Egypt
with his strong hand and outstretched arm,
with terrifying power, with signs and wonders;
and bringing us into this country,
he gave us this land flowing with milk and honey.
Therefore, I have now brought you the firstfruits
of the products of the soil
which you, O LORD, have given me.’
And having set them before the Lord, your God,
you shall bow down in his presence.”
“The priest shall receive the basket from you
and shall set it in front of the altar of the LORD, your God.
Then you shall declare before the Lord, your God,
‘My father was a wandering Aramean
who went down to Egypt with a small household
and lived there as an alien.
But there he became a nation
great, strong, and numerous.
When the Egyptians maltreated and oppressed us,
imposing hard labor upon us,
we cried to the LORD, the God of our fathers,
and he heard our cry
and saw our affliction, our toil, and our oppression.
He brought us out of Egypt
with his strong hand and outstretched arm,
with terrifying power, with signs and wonders;
and bringing us into this country,
he gave us this land flowing with milk and honey.
Therefore, I have now brought you the firstfruits
of the products of the soil
which you, O LORD, have given me.’
And having set them before the Lord, your God,
you shall bow down in his presence.”
Responsorial
PsalmPS 91:1-2, 10-11, 12-13, 14-15
R. (cf. 15b) Be with
me, Lord, when I am in trouble.
You who dwell in the shelter of the Most High,
who abide in the shadow of the Almighty,
say to the LORD, “My refuge and fortress,
my God in whom I trust.”
R. Be with me, Lord, when I am in trouble.
No evil shall befall you,
nor shall affliction come near your tent,
For to his angels he has given command about you,
that they guard you in all your ways.
R. Be with me, Lord, when I am in trouble.
Upon their hands they shall bear you up,
lest you dash your foot against a stone.
You shall tread upon the asp and the viper;
you shall trample down the lion and the dragon.
R. Be with me, Lord, when I am in trouble.
Because he clings to me, I will deliver him;
I will set him on high because he acknowledges my name.
He shall call upon me, and I will answer him;
I will be with him in distress;
I will deliver him and glorify him.
R. Be with me, Lord, when I am in trouble.
You who dwell in the shelter of the Most High,
who abide in the shadow of the Almighty,
say to the LORD, “My refuge and fortress,
my God in whom I trust.”
R. Be with me, Lord, when I am in trouble.
No evil shall befall you,
nor shall affliction come near your tent,
For to his angels he has given command about you,
that they guard you in all your ways.
R. Be with me, Lord, when I am in trouble.
Upon their hands they shall bear you up,
lest you dash your foot against a stone.
You shall tread upon the asp and the viper;
you shall trample down the lion and the dragon.
R. Be with me, Lord, when I am in trouble.
Because he clings to me, I will deliver him;
I will set him on high because he acknowledges my name.
He shall call upon me, and I will answer him;
I will be with him in distress;
I will deliver him and glorify him.
R. Be with me, Lord, when I am in trouble.
Reading 2ROM 10:8-13
Brothers and sisters:
What does Scripture say?
The word is near you,
in your mouth and in your heart
—that is, the word of faith that we preach—,
for, if you confess with your mouth that Jesus is Lord
and believe in your heart that God raised him from the dead,
you will be saved.
For one believes with the heart and so is justified,
and one confesses with the mouth and so is saved.
For the Scripture says,
No one who believes in him will be put to shame.
For there is no distinction between Jew and Greek;
the same Lord is Lord of all,
enriching all who call upon him.
For “everyone who calls on the name of the Lord will be saved.”
What does Scripture say?
The word is near you,
in your mouth and in your heart
—that is, the word of faith that we preach—,
for, if you confess with your mouth that Jesus is Lord
and believe in your heart that God raised him from the dead,
you will be saved.
For one believes with the heart and so is justified,
and one confesses with the mouth and so is saved.
For the Scripture says,
No one who believes in him will be put to shame.
For there is no distinction between Jew and Greek;
the same Lord is Lord of all,
enriching all who call upon him.
For “everyone who calls on the name of the Lord will be saved.”
Verse Before
The GospelMT 4:4B
One does not live on bread alone,
but on every word that comes forth from the mouth of God.
but on every word that comes forth from the mouth of God.
GospelLK 4:1-13
Filled with the Holy Spirit, Jesus returned from the Jordan
and was led by the Spirit into the desert for forty days,
to be tempted by the devil.
He ate nothing during those days,
and when they were over he was hungry.
The devil said to him,
“If you are the Son of God,
command this stone to become bread.”
Jesus answered him,
“It is written, One does not live on bread alone.”
Then he took him up and showed him
all the kingdoms of the world in a single instant.
The devil said to him,
“I shall give to you all this power and glory;
for it has been handed over to me,
and I may give it to whomever I wish.
All this will be yours, if you worship me.”
Jesus said to him in reply,
“It is written:
You shall worship the Lord, your God,
and him alone shall you serve.”
Then he led him to Jerusalem,
made him stand on the parapet of the temple, and said to him,
“If you are the Son of God,
throw yourself down from here, for it is written:
He will command his angels concerning you, to guard you,
and:
With their hands they will support you,
lest you dash your foot against a stone.”
Jesus said to him in reply,
“It also says,
You shall not put the Lord, your God, to the test.”
When the devil had finished every temptation,
he departed from him for a time.
and was led by the Spirit into the desert for forty days,
to be tempted by the devil.
He ate nothing during those days,
and when they were over he was hungry.
The devil said to him,
“If you are the Son of God,
command this stone to become bread.”
Jesus answered him,
“It is written, One does not live on bread alone.”
Then he took him up and showed him
all the kingdoms of the world in a single instant.
The devil said to him,
“I shall give to you all this power and glory;
for it has been handed over to me,
and I may give it to whomever I wish.
All this will be yours, if you worship me.”
Jesus said to him in reply,
“It is written:
You shall worship the Lord, your God,
and him alone shall you serve.”
Then he led him to Jerusalem,
made him stand on the parapet of the temple, and said to him,
“If you are the Son of God,
throw yourself down from here, for it is written:
He will command his angels concerning you, to guard you,
and:
With their hands they will support you,
lest you dash your foot against a stone.”
Jesus said to him in reply,
“It also says,
You shall not put the Lord, your God, to the test.”
When the devil had finished every temptation,
he departed from him for a time.
1st Sunday in Advent – Cycle C
Note: Where a Scripture text is underlined in the body of this
discussion, it is recommended that the reader look up and read that passage.
Introduction
There is evidence from the mid-4th century on
concerning some period of preparation for the Christmas-Epiphany celebration.
Length and emphasis varied from place to place. Some regions kept a relatively
long Advent (from St. Martin’s feast, November 11); others, a rather brief one.
In Rome the season evolved to a 4-week preparation focusing on the joyful
celebration of the Lord’s Incarnation. In Gaul there was a longer, heavily
penitential season emphasizing the Lord’s glorious advent at the end of time as
Lord of history and judge of the universe. Roman practice from the 12th century,
codified by the Council of Trent and enhanced by the greatly enriched
lectionary of Vatican Council II, combines these different emphases. The violet
vestments (with rose as an option on the 3rd Sunday) and the
preaching of John the Baptist bespeak the penitential aspect which invites the
people to reform. The Gloria is omitted, as during Lent, but for a somewhat
different reason, as the official commentary on the revised Calendar notes: “So
that on Christmas night the song of the angels may ring out anew in all its
freshness.” On the other hand, there is a clear note of joyful expectation: The
Alleluia is retained before the Gospel. There has been no mandatory Advent fast
since the 1917 Code of Canon Law. The Ambrosian Rite in use
throughout the area around Milan, Italy still observes a longer (6-week) Advent
while the Eastern Rites in general observe a shorter “pre-feast” period before
Christmas.
Advent is a time for looking both backward and forward. We look
backward as we prepare to celebrate the historical birth of Jesus of Nazareth
at Christmas. Before that birth people longed for the Messiah who would restore
Israel to her former power. We identify with that ancient longing for
restoration as we await Christ’s coming more fully into our lives and also as
we await His second coming.
With that longing for restoration in mind, we recognize in
Advent a time of preparation and anticipation. What we celebrate as having
happened in the past points to what we anticipate is coming again. First, we
recognize that Christ is born into our lives each day as
we open ourselves to His grace and love. These moments of discovering birth in
Christ are times when we can stand with the shepherds and hear glad tidings
proclaimed. Advent is a season that prepares us to discover new birth happening
over and over again for us in and thru Christ. We celebrate those birth times
at Christmas. Second, we look forward in Advent to the culmination of Christ’s
kingdom, when He will return in glory to fulfill the promise of wholeness as
all creation responds to His healing presence. In our acclamation during the
Eucharistic Prayer, we identify with this longing when we say “Christ has died,
Christ is risen, Christ will come again,” or similar words in the other
acclamations. Through the Holy Spirit, this new age has already begun, and this
too we celebrate.
1st Reading
- Jeremiah 33:14-16
On the “Day of the Lord” Israel will be restored after a time of
suffering. The writer uses beautiful language to remind us that Jesus is a
descendent of King David, who was a son of Jesse.
14 The days
are coming, says the LORD,
This is most likely just a way of calling attention to a very
solemn proclamation as opposed to pointing to a specific time.
when I will fulfill the promise I made to the house of Israel
and Judah.
Verses 15 & 16 reuse the Prophet’s oracle on the future king
in Jeremiah 23:5-6; Jerusalem replaces Israel and is called by this king’s new
name. In 23:6 both Judah and Israel share in the messianic salvation.
15 In those
days, in that time, I will raise up for David a just shoot; he shall do what is
right and just in the land. 16 In those days Judah shall
be safe and Jerusalem shall dwell secure; this is what they shall call her:
“The LORD our justice.”
“The LORD our justice” is a word-play on the current king’s name
(Zedekiah means “my justice is Yahweh” vs. “Yahweh is our justice”). Isaiah had
already given a similar name to this future king – Emmanuel (God is with us)
(Isaiah 7:14).
2nd Reading
- 1 Thessalonians 3:12-4:2
Keeping with the advent theme of anticipation, our second
reading urges us to perfect ourselves even more in preparation for our meeting
Jesus when our end time has come.
3:12 [M]ay
the Lord
This prayer is addressed to Christ as the Risen Lord. The
preceding verse “Now may God himself, our Father, and our Lord Jesus direct our
way to you” is addressed to the Father and to the Lord Jesus as if they act as
one. This is the first inklings of the Trinity.
make you increase and abound
A superabundance
in love for one another and for all,
The whole community and beyond
just as we have for you,
The apostles serve as the example.
13 so as to strengthen
your hearts, to be blameless in holiness before our God and Father at the
coming of our Lord Jesus with all his holy ones. (Amen.)
This petition focuses upon being prepared for the end times, the
parousia (presence) of Jesus as Lord. Our hearts are to be strengthened because
blamelessness and holiness are the qualities of fully realized existence in the
end times. Zechariah also wrote of the end times (see Zechariah
14:5).
“This is a proof of superabundant love, that he not only prays
for them by himself but even inserts his prayer in his epistles. Paul’s prayers
demonstrate a fervent soul unable to restrain his love. The mention of his
prayers also proves that Paul and Silvanus’ failure to visit them was not
voluntary nor the result of indolence. It is as though Paul said: May God
Himself shorten the trials that constantly distract us, so that we may come
directly to you. ‘May the Lord make you to increase and abound.’” Do
you see the unrestrained madness of love that is shown by these words? [Saint
John Chrysostom (A. D. 398-404), Homilies on the First Epistle to the
Thessalonians, 4]
4:1 Finally, brothers
[and sisters],
A transitional expression linking the prayers and the teaching
we earnestly ask and exhort you
Diplomatic language which implies Paul’s authority
in the Lord Jesus
The source of his authority
that, as you received from us
Paul recalls his earlier instruction (see 1 Thessalonians 2:13
for a similar reference to this earlier teaching). Remember that Paul writes to
congregations which he has established and now oversees (the title of bishop
means “overseer”).
how you should conduct yourselves
He is addressing behavior.
to please God
Behavior with obedience to God as the aim. Saint Paul is a
pastor – he commends and encourages.
– and as you are conducting yourselves – you do so even more. 2 For
you know what instructions we gave you through the Lord Jesus.
Again he refers to the earlier instructions. What is to be done
is known, it’s just a matter of putting it into practice on a continual basis.
“There is only one calamity for a Christian, this being
disobedience to God. All the other things, such as loss of property, exile,
peril of life, Paul does not even consider a grievance at all. And that which
all dread, departure from this life to the other world – this is to him sweeter
than life itself. For as when one has climbed to the top of a cliff and gazes
on the sea and those who are sailing upon it, he sees some being washed by the
waves, others running upon hidden rocks, some hurrying in one direction, others
being driven in another, like prisoners, by the force of the gale. Many are
actually in the water, some of them using their hands only in the place of a
boat and a rudder, and many drifting along upon a single plank or some fragment
of the vessel, others floating dead. He witnesses a scene of manifold and
various disasters. Even so he who is engaged in the service of Christ draws
himself out of the turmoil and stormy billows of life and takes his seat upon
secure and lofty ground. For what position can be loftier or more secure than that
in which a man has only one anxiety, ‘How he ought to please God’? Have you
seen the shipwrecks, Theodore, of those who sail upon this sea?” [Saint John
Chrysostom (A. D. 371-378), To The Fallen Theodore, 2,4]
Gospel - Luke 21:25-28, 34-36
The season of Advent is launched in Cycle C with the apocalyptic
writings of Saint Luke. These are times of expectant waiting. We must not grow
tired or complacent but be ready and alert; able to read the signs of the
times. Everything that happens, including suffering and trauma, has
significance in understanding God’s presence and activity in creation.
As usual in apocalyptic writings, we deal here with the language
of poetic truth, not literal truth. Hence it is futile to tie symbols to actual
historical events in attempting to predict, for example, the exact date of
Christ’s second coming.
If this reading sounds familiar, it should, as we heard the
parallel text from Mark two weeks ago (33rd Sunday in Ordinary
Time, Cycle B). The time is just prior to Holy Thursday and Jesus is giving His
final teachings to His apostles before His passion begins.
[Jesus said to His disciples:] 25 “There
will be signs in the sun, the moon, and the stars, and on earth nations will be
in dismay, perplexed by the roaring of the sea and the waves.
The signs are not to be taken literally, but as an indication
that all creation will announce the second coming. The whole universe will
tremble at the Lord’s coming in power and glory (see Daniel 7:13-14).
26 People will die of
fright in anticipation of what is coming upon the world, for the powers of the
heavens will be shaken. 27 And then they will see the Son
of Man coming in a cloud with power and great glory. 28 But
when these signs begin to happen, stand erect and raise your heads
In contrast with all those who will be cowering in fear.
because your redemption is at hand.
Because we are followers of Christ, we have confidence and hope
and should not be fearful.
34 “Beware that your
hearts do not become drowsy from carousing and drunkenness and the anxieties of
daily life, and that day catch you by surprise 35 like a
trap. For that day will assault everyone who lives on the face of the earth. 36 Be
vigilant at all times and pray
Constant prayer is a persistent theme throughout Luke. Vigilance
consists in making a constant effort which keeps us close to God.
that you have the strength to escape the tribulations that are
imminent and to stand before the Son of Man.”
If we have lived as we should, the day we die will be a day of
joy and not of terror. In meeting Christ we will not be meeting a judge who
will find us guilty, but instead, He will embrace us and lead us into the house
of His Father to remain there forever. Do I have assurance of my salvation? No,
but I have absolute assurance that God will be true to His word and His word
tells me that if I live the life He wants me to live, when my end time comes, I
will be with Him in heaven. I also know that if I do what I want rather than
what He wants, and do not reconcile myself with Him, I will not receive my
inheritance.
Meditation: Jesus fasted forty days and was
tempted by the devil
Are you ready to follow the Lord Jesus wherever he wishes to
lead you? After Jesus' was baptized by John the Baptist at the River Jordan, he
withdrew into the wilderness of Judea - a vast and mostly uninhabitable
wilderness full of danger. Danger from scorching heat by day and extreme cold
at night, danger from wild animals and scorpions, plus the deprivation of food
and the scarcity of water.
Why did the Holy Spirit lead Jesus into such a lonely place -
right after Jesus was anointed and confirmed by the Father for his mission as
Messiah and Savior? Jesus was following the pattern which God had set for Moses and for Elijah - both were
led on a forty day journey of prayer and fasting to meet with God on his holy
mountain (Exodus 24:18 and 1 Kings 19:8). God tested Moses and Elijah to
prepare them for a prophetic mission – to speak God's word (Exodus 33:11;
Deuteronomy 18:15; 34:10) and to lead God's people into the way of holiness and
righteousness, a way marked by love of God and love of neighbor. While Moses
and Elijah each prayed and fasted in the desert wilderness of Sinai, God fed
them with his life-giving word. Their time of solitude with God enabled them to
be renewed in faith, hope, and love for the call God had given them. Jesus
likewise went into the wilderness to prepare himself for the mission entrusted
to him by spending forty days and nights in solitude and prayer to his Father
in heaven.
Jesus tempted by the devil
Luke tells us that at the end of Jesus' forty days in the wilderness one visitor came out to tempt him. Luke describes this tempter as the devil (Luke 4:1), who is also called the father of lies (John 8:44), Satan(Luke 10:18), and the spiritual ruler and god of this world (John 12:31; 2 Corinthians 4:4). He is the same deceiver who tempted Adam and Eve in the Garden of Paradise (Genesis 3). Why did Satan tempt Jesus at the end of his lengthy period of fasting? Satan knew that Jesus was embarking on an important spiritual mission for the kingdom of God. Perhaps Satan saw an opportunity to strike while Jesus appeared more vulnerable in his physically and emotionally weakened condition due to his prolonged fasting and inner struggle over his particular call and mission. Satan undoubtedly thought he could persuade Jesus to choose his own path rather than the path his Father had chosen – a path that required self-renunciation, humility, and obedience to his Father's will. Jesus had to struggle with temptation, especially the temptation to choose his own way and to push aside the way his Father wanted him to go. This is the fundamental temptation which confronts each one of us as well. My way or God's way, my will or God's will.
Luke tells us that at the end of Jesus' forty days in the wilderness one visitor came out to tempt him. Luke describes this tempter as the devil (Luke 4:1), who is also called the father of lies (John 8:44), Satan(Luke 10:18), and the spiritual ruler and god of this world (John 12:31; 2 Corinthians 4:4). He is the same deceiver who tempted Adam and Eve in the Garden of Paradise (Genesis 3). Why did Satan tempt Jesus at the end of his lengthy period of fasting? Satan knew that Jesus was embarking on an important spiritual mission for the kingdom of God. Perhaps Satan saw an opportunity to strike while Jesus appeared more vulnerable in his physically and emotionally weakened condition due to his prolonged fasting and inner struggle over his particular call and mission. Satan undoubtedly thought he could persuade Jesus to choose his own path rather than the path his Father had chosen – a path that required self-renunciation, humility, and obedience to his Father's will. Jesus had to struggle with temptation, especially the temptation to choose his own way and to push aside the way his Father wanted him to go. This is the fundamental temptation which confronts each one of us as well. My way or God's way, my will or God's will.
Satan's first temptation appealed to Jesus' physical desires and
hunger. Jesus was very hungry and physically weak at the same time - he hadn't
eaten anything for forty days. Did the Spirit lead him into the wilderness to
die? When the people of Israel were led into the wilderness for forty years
without any natural source of food, they complained to Moses that he was
punishing them with starvation – a very painful way to suffer and die. Moses
took the matter to God in prayer. And God intervened by sending them manna –
bread from heaven – for their daily provision. Should not Jesus do the same to
revive his weakened condition?
Satan tried to get Jesus to turn stones into bread, both to
prove his supernatural power over nature and to satisfy his own personal
hunger. Jesus knew that he had been anointed with extraordinary power for
performing great signs and wonders, just as Moses and Elijah had performed
great signs and miracles in the name of God. But Jesus had chosen to fast from
food and to pray for a lengthy period in order to prepare himself for the
mission his Father was entrusting to him. Jesus wanted to do his Father's will,
even though it might cost him great sacrifice, suffering, and even the loss of
his own life. He hungered for his Father's word and made his life dependent on
what the Father wanted him to do, rather than what he might have preferred for himself.
Jesus chose to use his power and gifts to serve his Father rather than to serve
himself. Jesus defeated Satan's snare with the words of Scripture from the Book
of Deuteronomy in which Moses warned the people of Israel to never forget God
nor his word: "Man does not live by bread alone, but by every word that
proceeds from the mouth of God" (Deuteronomy 8:3; Matthew 4:4).
Jesus' second temptation
Satan tempted Jesus a second time by presenting him with the best the world could offer - great riches, privileges, glory and fame, and the power to rule over all the kingdoms of the world - Jesus could claim title and possession to everything he desired. Jesus quickly saw through the trap of placing the world's glory, wealth, and power above the honor, glory, and service that is due to God alone. Jesus saw how easily one's heart can be swayed and even overpowered by what it most treasures. The heart cannot serve two masters - only one will prevail. Allowing fame, glory, and wealth to master one's heart is a form of idolatry - the worship of false gods. Jesus chose to honor his Father and to serve his Father's kingdom above all else. He chose to make his Father's will alone as his personal treasure and delight. Jesus again defeated Satan with the words of Scripture which Moses wrote in the Book of Deuteronomy: "It is written, `You shall worship the Lord your God, and him only shall you serve'" (Deuteronomy 6:13).
Satan tempted Jesus a second time by presenting him with the best the world could offer - great riches, privileges, glory and fame, and the power to rule over all the kingdoms of the world - Jesus could claim title and possession to everything he desired. Jesus quickly saw through the trap of placing the world's glory, wealth, and power above the honor, glory, and service that is due to God alone. Jesus saw how easily one's heart can be swayed and even overpowered by what it most treasures. The heart cannot serve two masters - only one will prevail. Allowing fame, glory, and wealth to master one's heart is a form of idolatry - the worship of false gods. Jesus chose to honor his Father and to serve his Father's kingdom above all else. He chose to make his Father's will alone as his personal treasure and delight. Jesus again defeated Satan with the words of Scripture which Moses wrote in the Book of Deuteronomy: "It is written, `You shall worship the Lord your God, and him only shall you serve'" (Deuteronomy 6:13).
Jesus' third temptation
Satan's last temptation was to convince Jesus that he should position himself at the pinnacle of the temple in Jerusalem, the holiest place on earth where God dwelt in a special way with his people, and there perform a spectacular sign that would prove beyond a doubt that he was the Messiah, God's anointed Son. Why would this be a real temptation for Jesus? It might be helpful to note that the devil is a Bible expert! He accurately quotes from Psalm 91:11-12, "He will give his angels charge of you, to guard you," and "on their hands they will bear you up, lest you strike your foot against a stone." This psalm is connected with the temple which was regarded as a place of refuge and protection for those who put their trust in God and his dwelling place. The devil wanted Jesus to perform a death-defying sign by throwing himself off the tallest point of the temple to prove that he was who he claimed to be, the divinely appointed Messiah and Son of God. The temple pinnacle which Satan was referring to was very likely the highest structural corner in the construction of Herod's great temple. This high corner of the temple served as the "king's porch" on the edge of a precipice which dropped some 700 feet into the valley below.
Satan's last temptation was to convince Jesus that he should position himself at the pinnacle of the temple in Jerusalem, the holiest place on earth where God dwelt in a special way with his people, and there perform a spectacular sign that would prove beyond a doubt that he was the Messiah, God's anointed Son. Why would this be a real temptation for Jesus? It might be helpful to note that the devil is a Bible expert! He accurately quotes from Psalm 91:11-12, "He will give his angels charge of you, to guard you," and "on their hands they will bear you up, lest you strike your foot against a stone." This psalm is connected with the temple which was regarded as a place of refuge and protection for those who put their trust in God and his dwelling place. The devil wanted Jesus to perform a death-defying sign by throwing himself off the tallest point of the temple to prove that he was who he claimed to be, the divinely appointed Messiah and Son of God. The temple pinnacle which Satan was referring to was very likely the highest structural corner in the construction of Herod's great temple. This high corner of the temple served as the "king's porch" on the edge of a precipice which dropped some 700 feet into the valley below.
Jesus refused to perform any sign that might put God to the
test. When the people of Israel almost died of thirst in the wilderness, they
rebelled against Moses and they put God to the test by saying, "Is the
Lord among us or not?" (Exodus 17:7). Jesus refused Satan's test to prove
his divine claim as the Messiah. Jesus quoted once again from the words of Scripture
in the Book of Deuteronomy: "It is said, `You shall not put the Lord your
God to the test'"(Deuteronomy 6:16). Jesus knew that he would first have
to cleanse the temple (John 2:13-22; Luke 19:45-46) and then offer his body as
the atoning sacrifice for the sin of the world (John 1:29; Hebrews 10:5-14).
Only after he would be lifted up on the cross and be raised from the tomb on
the third day, would people recognize that the Father had sent his Son into the
world, not to condemn the world, but to save it (John 3:17).
Spiritual preparation in the forty days of
lent
What lesson can we learn from Jesus' temptation in the wilderness? How can we hope to fight temptation and overcome sin in our own personal lives? When Jesus went out into the wilderness to fight temptation by the devil, he was led by the Holy Spirit. Jesus did not rely on his own human strength and will-power for overcoming temptation. He relied on the Holy Spirit to give him strength, wisdom, courage, and self-control. The Lord Jesus knows that we cannot fight temptation on our own. We need the strength and guidance of the Holy Spirit to help us. The Lord Jesus gives us his Holy Spirit to help us in our weakness (Romans 8:26) and to be our guide and strength in times of testing (1 Corinthians 10:13). The Lord gives grace to those who humbly acknowledge their dependence on him (James 4:6) and he helps us to stand firm against the attacks of Satan who seeks to destroy us (1 Peter 5:8-10; Ephesians 6:10-18). The Lord Jesus is ever ready to pour out his Spirit upon us that we may have the courage we need to repent of our sins and to turn away from them, and to reject the lies and deceits of Satan. God wants us to “fight the good fight of the faith” (1 Timothy 6:12) with the strength and help which comes from the Holy Spirit. Do you seek God's wisdom and guidance for overcoming sin and avoiding the near occasions of sin?
What lesson can we learn from Jesus' temptation in the wilderness? How can we hope to fight temptation and overcome sin in our own personal lives? When Jesus went out into the wilderness to fight temptation by the devil, he was led by the Holy Spirit. Jesus did not rely on his own human strength and will-power for overcoming temptation. He relied on the Holy Spirit to give him strength, wisdom, courage, and self-control. The Lord Jesus knows that we cannot fight temptation on our own. We need the strength and guidance of the Holy Spirit to help us. The Lord Jesus gives us his Holy Spirit to help us in our weakness (Romans 8:26) and to be our guide and strength in times of testing (1 Corinthians 10:13). The Lord gives grace to those who humbly acknowledge their dependence on him (James 4:6) and he helps us to stand firm against the attacks of Satan who seeks to destroy us (1 Peter 5:8-10; Ephesians 6:10-18). The Lord Jesus is ever ready to pour out his Spirit upon us that we may have the courage we need to repent of our sins and to turn away from them, and to reject the lies and deceits of Satan. God wants us to “fight the good fight of the faith” (1 Timothy 6:12) with the strength and help which comes from the Holy Spirit. Do you seek God's wisdom and guidance for overcoming sin and avoiding the near occasions of sin?
The forty days of Lent is the annual retreat of the people of
God in imitation of Jesus' forty days in the wilderness. We are called to journey
with the Lord in a special season of prayer, fasting, almsgiving,
repentance, and renewal as we prepare to celebrate the feast of Easter, the
Christian Passover. The Lord gives us spiritual food and supernatural strength
to seek his face and to prepare ourselves for spiritual combat and testing. We,
too, must follow in the way of the cross in order to share in the victory of
Christ's death and resurrection. As we begin this holy season of preparation
and renewal, let's ask the Lord for a fresh outpouring of his Holy Spirit that
we may grow in faith, hope, and love, and embrace his will more fully in our
lives.
“Lord Jesus, your word is life and joy for me. Fill me with your
Holy Spirit that I may have the strength and courage to embrace your will in all
things and to renounce whatever is contrary to it.”
Daily Quote from the early church fathers: Jesus
defeats Satan with the word of God, by Ambrose of Milan (339-397 AD)
"So, look at the arms of Christ with which he conquered for
you, not for himself. For he who showed that stones could, through his majesty,
be changed into bread by the transformation into a different nature, teaches
that you must do nothing at the devil’s behalf nor for the purpose of
manifesting virtue. At the same time, learn from the temptation itself the ingenious
cunning of the devil. The devil tempts that he may test. He tests that he may
tempt. In contrast, the Lord deceives that he may conquer. He conquers that he
may deceive. For if he had changed nature, he would have betrayed its Creator.
Thus he responded neutrally, saying, 'It is written, 'That man lives not by
bread alone, but by every word of God.' You see what kind of arms he wields, to
defend humanity, surrounded and protected against the inducements of appetite,
against the assault of spiritual wickedness (Ephesians 6:12). For he does not
wield power as God - for what good would that be to me? So, as man, he summons
common help for himself, so that eager for the food of the divine Word, he
neglects the body’s hunger and obtains the nourishment of the heavenly Word.
Eager for this, Moses did not desire bread (Exodus 24:18). Eager for this,
Elijah did not feel the hunger of a long fast (1 Kings 19:4.) For he who
follows the Word cannot desire earthly bread when he receives the essence of
the heavenly Bread (John 6:32,50). There is no doubt that the divine surpasses
the human, as the spiritual the physical. Therefore he who desires true life
awaits that Bread which through its intangible substance strengthens human
hearts (Psalm 103:17). At the same time, when he says, 'Man lives not by bread
alone,' he shows that the man is tempted, that is, his acceptance of our flesh,
not his divinity." (excerpt from the EXPOSITION OF THE GOSPEL
OF LUKE 4.19–20)
FIRST SUNDAY OF LENT
SUNDAY, FEBRUARY 14, LUKE 4:1-13
(Deuteronomy 26:4-10; Psalm 91; Romans 10:8-13)
SUNDAY, FEBRUARY 14, LUKE 4:1-13
(Deuteronomy 26:4-10; Psalm 91; Romans 10:8-13)
KEY VERSE: "You shall worship the Lord, your God, and him alone shall you serve" (v.8).
TO KNOW: After Jesus' Baptism (Lk 3:22), he was led by the Spirit into the desert where he fasted and prayed for forty days. There Jesus was tempted by the Evil One just as the people of Israel were tested for forty years (Dt 8:3). The first temptation echoed Israel's failure to trust God in the desert when they were hungry. Jesus knew real hunger during his fasting, but he refused to turn stones into bread. Instead he put his trust in God. The second temptation was the desire to attain earthly power and glory. Again Jesus resisted this enticement; he came, not as a king, but as God's suffering servant. The third test was for Jesus to display his power by throwing himself over the Temple parapet, trusting that God's angels would protect him. Jesus' real power was his ministry to the poor, the sick and suffering. In each trial, Jesus showed that he was the faithful Son who refused to succumb to the attraction of power, prestige and position. Satan was defeated and retreated until the final test when Jesus conquered evil on the cross.
TO LOVE: As I begin this Lenten Season, am I striving to overcome sin in my life?
TO SERVE: Lord Jesus, help me to turn to you in all of my temptations.
Rite of Election
During the rite of election the Church formally announces the names of those who will soon celebrate the sacraments of initiation at the Easter Vigil. Usually the rite of election takes place at the cathedral with the bishop on the First Sunday of Lent. These individuals enter the cathedral as "catechumens" and leave as "elect." "Election" refers to the idea of "the chosen people" in Israel’s covenant with God. Christians believe that God continues to choose people, now through the covenant of baptism. The key moments of the rite is the testimony by the godparents that the catechumens are worthy to be initiated. The entire assembly may also join the affirmation. Next the bishop invites the catechumens to sign the book of the elect. In some dioceses, this action has already taken place in parishes during the rite of sending, and the books are presented to the bishop at this point. Finally, during the act of election, the bishop declares that the catechumens are members of the elect, to be initiated at the Easter Vigil.
Rite of Sending
The rite of sending is a parish celebration that sends catechumens to the rite of election usually at the Sunday Mass on or about the First Sunday of Lent. Generally, the rite of election takes place at the cathedral with the bishop. Because of the cathedral’s limited space and sometimes remote location, parish communities celebrate the rite of sending. After the homily, a catechist may present the catechumens to the priest, who calls them forward with their godparents and asks if the catechumens are ready. Have they taken their formation seriously? Have they given evidence of their conversion? Do the godparents judge them ready for the rite of election? The Church must verify the readiness of the catechumens. "There should be a deliberation prior to the rite of election]to decide on the catechumen’s suitableness" (Rite of Christian Initiation of Adults 122). In some places, the catechumens sign the book of the elect at the parish during the rite of sending. In others, they sign it at the cathedral during the rite of election. The ritual concludes with prayers for the catechumens. There is another optional rite of sending for those previously baptized in other ecclesial communities who are preparing for the rite of reception into the full communion of the Catholic Church.
This article by Paul Turner originally appeared in MINISTRY & LITURGY magazine, a pastoral planning resource used by the worship leaders in parishes as an aid for better liturgy, Copyright by Resource Publications
ST. VALENTINE'S DAY
Legend says that Valentine's Day originated from Valentine, a Roman who was martyred for refusing to give up Christianity. He died on February 14, 269 A.D., the same day that had been devoted to Roman love lotteries. Legend also says that Valentine left a farewell note for the jailer's daughter, who had become his friend, and signed it "From Your Valentine." In 496 A.D. Pope Gelasius set aside February 14 to honor Valentine who became the patron saint of lovers. Because of lack of historical evidence, St. Valentine's Day was removed from the calendar of Catholic feasts in 1969. February 14 has became the date for celebrating love.
It is only with the heart that one can see rightly; what is essential is invisible to the eye. Antoine de Saint-Exupéry, The Little Prince
Sunday 14 February 2016
Sun 14th.. 1st Sunday of Lent. Deuteronomy 26:4-10. Be
with me, Lord, when I am in trouble—Ps 90(91):1-2, 10-15. Romans 10:8-13. Luke
4:1-13. [Ss Cyril and Methodius].
Everyone
who calls on the name of the Lord will be saved.
At the beginning of Lent, the reading from Deuteronomy
calls us to be generous with the fruits of our labours and to remember the
stranger, the widow, the orphan and those set apart for the service of the
Lord. How can I give of the first fruits of my labours this Lent?
We also remember those who will be entering the Church
at Easter who celebrate the Rite of Election today, the last of the rituals on
their path to full communion. May we be encouraged by their example to renew
our faith in this time of Lenten preparation. May we also offer our welcome to
these new members of our community, safe in the knowledge that God’s love and
mercy are rich enough for all, as St Paul writes in his letter to the Romans.
In today’s Gospel, Jesus is tempted by the devil in
the wilderness. Despite his hunger, he refuses to give in to temptation. When
our Lenten observance starts to get a bit tough, perhaps we can return to this
reading to give us the inspiration to continue.
MINUTE
MEDITATIONS
|
Self-Giving Love
|
This is the beauty of self-giving love: Men and women, driven by
love, freely choose to give up their autonomy, to limit their freedom, by
committing themselves to the good of the spouse. Love is so powerful that it
impels them to want to surrender their will to their beloved in this profound
way
February
14
Sts. Cyril and Methodius
(d. 869; d. 884)
Sts. Cyril and Methodius
(d. 869; d. 884)
Because their father was an officer in a
part of Greece inhabited by many Slavs, these two Greek brothers ultimately
became missionaries, teachers and patrons of the Slavic peoples.
After a brilliant course of studies, Cyril (called
Constantine until he became a monk shortly before his death) refused the
governorship of a district such as his brother had accepted among the
Slavic-speaking population. Cyril withdrew to a monastery where his
brother Methodius had become a monk after some years in a governmental post.
A decisive change in their lives occurred when the
Duke of Moravia (present-day Czech Republic) asked the Eastern Emperor Michael
for political independence from German rule and ecclesiastical autonomy (having
their own clergy and liturgy). Cyril and Methodius undertook the missionary
task.
Cyril’s first work was to invent an alphabet, still
used in some Eastern liturgies. His followers probably formed the Cyrillic
alphabet (for example, modern Russian) from Greek capital letters. Together
they translated the Gospels, the psalter, Paul’s letters and the liturgical
books into Slavonic, and composed a Slavonic liturgy, highly irregular then.
That and their free use of the vernacular in preaching
led to opposition from the German clergy. The bishop refused to consecrate
Slavic bishops and priests, and Cyril was forced to appeal to Rome. On the
visit to Rome, he and Methodius had the joy of seeing their new liturgy
approved by Pope Adrian II. Cyril, long an invalid, died in Rome 50 days after
taking the monastic habit.
Methodius continued mission work for 16 more years. He
was papal legate for all the Slavic peoples, consecrated a bishop and then
given an ancient see (now in the Czech Republic). When much of their former
territory was removed from their jurisdiction, the Bavarian bishops retaliated
with a violent storm of accusation against Methodius. As a result, Emperor
Louis the German exiled Methodius for three years. Pope John VIII secured his
release.
Because the Frankish clergy, still smarting, continued
their accusations, Methodius had to go to Rome to defend himself against
charges of heresy and uphold his use of the Slavonic liturgy. He was again
vindicated.
Legend has it that in a feverish period of activity,
Methodius translated the whole Bible into Slavonic in eight months. He died on
Tuesday of Holy Week, surrounded by his disciples, in his cathedral church.
Opposition continued after his death, and the work of
the brothers in Moravia was brought to an end and their disciples scattered.
But the expulsions had the beneficial effect of spreading the spiritual,
liturgical and cultural work of the brothers to Bulgaria, Bohemia and southern Poland.
Patrons of Moravia, and specially venerated by Catholic Czechs, Slovaks,
Croatians, Orthodox Serbians and Bulgarians, Cyril and Methodius are eminently
fitted to guard the long-desired unity of East and West. In 1980, Pope John
Paul II named them additional co-patrons of Europe (with Benedict).
Comment:
Holiness means reacting to human life with God’s love: human life as it is, crisscrossed with the political and the cultural, the beautiful and the ugly, the selfish and the saintly. For Cyril and Methodius much of their daily cross had to do with the language of the liturgy. They are not saints because they got the liturgy into Slavonic, but because they did so with the courage and humility of Christ.
Holiness means reacting to human life with God’s love: human life as it is, crisscrossed with the political and the cultural, the beautiful and the ugly, the selfish and the saintly. For Cyril and Methodius much of their daily cross had to do with the language of the liturgy. They are not saints because they got the liturgy into Slavonic, but because they did so with the courage and humility of Christ.
Quote:
“Even in the liturgy, the Church has no wish to impose a rigid uniformity in matters which do not involve the faith or the good of the whole community. Rather she respects and fosters the spiritual adornments and gifts of the various races and peoples.... Provided that the substantial unity of the Roman rite is maintained, the revision of liturgical books should allow for legitimate variations and adaptations to different groups, religions, and peoples, especially in mission lands” (Vatican II, Constitution on the Sacred Liturgy, 37, 38).
“Even in the liturgy, the Church has no wish to impose a rigid uniformity in matters which do not involve the faith or the good of the whole community. Rather she respects and fosters the spiritual adornments and gifts of the various races and peoples.... Provided that the substantial unity of the Roman rite is maintained, the revision of liturgical books should allow for legitimate variations and adaptations to different groups, religions, and peoples, especially in mission lands” (Vatican II, Constitution on the Sacred Liturgy, 37, 38).
Patron Saint of:
Slavic peoples
Slavic peoples
LECTIO DIVINA: 1ST SUNDAY OF LENT (C)
Lectio Divina:
Sunday, February 14, 2016
The temptations of Jesus.
Victory by means of prayer and the Bible
Luke 4, 1-13
Victory by means of prayer and the Bible
Luke 4, 1-13
1. LECTIO
a) Initial Prayer
Oh Lord, at the beginning of this Lenten
time you invite me to meditate, once more, on the account of the temptations,
so that I may discover the heart of the spiritual struggle and, above all, so
that I may experience the victory over evil.
Holy Spirit, “visit our minds” because frequently, many thoughts proliferate in our mind which make us feel that we are in the power of the uproar of many voices. The fire of love also purifies our senses and the heart so that they may be docile and available to the voice of your Word. Enlighten us (accende lumen sensibus, infunde amorem cordibus) so that our senses, purified by you, may be ready to dialogue with you. If the fire of your love blazes up in our heart, over and above our aridity, it can flood the true life, which is fullness of joy.
Holy Spirit, “visit our minds” because frequently, many thoughts proliferate in our mind which make us feel that we are in the power of the uproar of many voices. The fire of love also purifies our senses and the heart so that they may be docile and available to the voice of your Word. Enlighten us (accende lumen sensibus, infunde amorem cordibus) so that our senses, purified by you, may be ready to dialogue with you. If the fire of your love blazes up in our heart, over and above our aridity, it can flood the true life, which is fullness of joy.
b) Reading of the Gospel:
1 Filled with the Holy Spirit, Jesus
left the Jordan and was led by the Spirit into the desert, 2 for forty days
being put to the test by the devil. During that time he ate nothing and at the
end he was hungry. 3 Then the devil said to him, 'If you are Son of God, tell
this stone to turn into a loaf.' 4 But Jesus replied, 'Scripture says: Human
beings live not on bread alone.' 5 Then leading him to a height, the devil
showed him in a moment of time all the kingdoms of the world 6 and said to him,
'I will give you all this power and their splendour, for it has been handed
over to me, for me to give it to anyone I choose. 7 Do homage, then, to me, and
it shall all be yours.' 8 But Jesus answered him, 'Scripture says: You must do
homage to the Lord your God, him alone you must serve.' 9 Then he led him to
Jerusalem and set him on the parapet of the Temple. 'If you are Son of God,' he
said to him, 'throw yourself down from here, 10 for scripture says: He has given
his angels orders about you, to guard you, and again: 11 They will carry you in
their arms in case you trip over a stone.' 12 But Jesus answered him,
'Scripture says: Do not put the Lord your God to the test.' 13 Having exhausted
every way of putting him to the test, the devil left him, until the opportune
moment.
c) Moment of prayerful silence:
To listen silence is necessary: of the
soul, of the spirit, of the sensibility and also exterior silence, with the
tension to listen to what the Word of God intends to communicate.
2. MEDITATIO
a) Key for the reading:
Luke with the refinement of a narrator
mentions in 4, 1-44 some aspects of the ministry of Jesus after His Baptism,
among which the temptations of the devil. In fact, he says that Jesus “Filled
with the Holy Spirit, left the Jordan and was led by the Spirit into the
desert, for forty days” (Lk 4, 1-2). Such an episode of the life of Jesus is
something preliminary to his ministry, but it can also be understood as the
moment of transition of the ministry of John the Baptist to that of Jesus. In
Mark such an account of the temptations is more generic. In Matthew, it is said
that Jesus “was led by the Spirit into the desert to be tempted by the devil”
(Mt 4, 1), these last words attribute the experience of the temptations to an
influence which is at the same time heavenly and diabolical. The account of
Luke modifies the text of Matthew in such a way as to show that Jesus “filled
with the Holy Spirit” , leaves the Jordan on his own initiative and is led by
the Spirit into the desert for forty days, where “he is tempted by the devil”
(4, 2). The sense which Luke wants to give to the temptations of Jesus is that
those were an initiative of the devil and not a programmed experience of the
Holy Spirit (S. Brown). It is as if Luke wanted to keep clearly distinct the
person of the devil from the person of the Holy Spirit.
Another element to be kept in mind is
the order with which Luke disposes the order of the temptations: desert
– sight of the kingdoms of the world – pinnacle of Jerusalem. In
Matthew, instead, the order varies: desert – pinnacle – high mountain.Exegetes
discuss as to which is the original disposition, but they do not succeed in
finding a unanimous solution. The difference could be explained beginning with
the third temptation (the culminating one): for Matthew the “mountain” is the
summit of the temptation because in his Gospel he places all his interest on
the theme of the mountain (we just have to remember the sermon on the mountain,
the presentation of Jesus as “the new Moses”); for Luke, instead, the last
temptation takes place on the pinnacle of the temple of Jerusalem because one
of the greatest interests of his Gospel is the city of Jerusalem (Jesus in the
account of Luke is on the way toward Jerusalem where salvation is definitively
fulfilled) (Fitzmyer).
The reader can legitimately ask himself
the question: In Luke, just as in Matthew, were there possible witnesses to the
temptations of Jesus? The answer is certainly negative. From the account of
Luke it appears clearly that Jesus and the devil are one in front of the other,
completely alone. The answers of Jesus to the devil are taken from Sacred
Scripture, they are quotations from the Old Testament. Jesus faces the
temptations, and particularly that of the worship which the devil intends from
Jesus himself, having recourse to the Word of God as bread of life, as
protection from God. The recourse to the Word of God contained in the Book of
Deuteronomy, considered by exegetes as a long meditation on the Law, shows
Luke’s intention to recall this episode of the life of Jesus with the project of
God who wishes to save mankind.
Did these temptations take place
historically? Why do some, among believers and non believers, hold that such
temptations are only some fantasy on Jesus, some invention of a story? Such
questions are extremely important in a context such as ours which seeks to
empty the accounts in the Gospel, from its historical and faith content.
Certainly, it is not possible to give a literary and ingenuous explanation, nor
to think that these could have happened in an external way. That of Dupont
seems to us to be sufficiently acceptable: “Jesus speaks about an experience
which He has lived, but translated into a figurative language, adapted to
strike the minds of his listeners” (Les tentationes, 128). More than
considering them as an external fact, the temptations are considered as a
concrete experience in the life of Jesus. It seems to me that this is the
principal reason which has guided Luke and the other Evangelists in
transmitting those scenes. The opinions of those who hold that the temptations
of Jesus are fictitious or invented are deprived of foundation, neither is it
possible to share the opinion of Dupont himself, when he says that these were
“a purely spiritual dialogue that Jesus had with the devil” (Dupont, 125).
Looking within the New Testament (Jn 6, 26-34; 7, 1-4; Hb 4, 15; 5, 2; 2, 17a)
it is clear that the temptations were an evident truth in the life of Jesus.
The explanation of R.E. Brown is interesting and can be shared: “Matthew and
Luke would have done no injustice to historical reality by dramatizing such
temptations within a scene, and by masking the true tempter by placing this
provocation on his lips” (the Gospel According to John, 308). In synthesis we
could say that the historicity of the temptations of Jesus or the taking root
of these in the experience of Jesus have been described with a “figurative
language” (Dupont) or “dramatized” (R.E. Brown). It is necessary to distinguish
the content (the temptations in the experience of Jesus) from its container
(the figurative or dramatized language). It is certain that these two
interpretations are much more correct from those who interpret them in a an
ingenious literary sense.
Besides Luke, with these scenes intends
to remind us that the temptations were addressed to Jesus by an external agent.
They are not the result of a psychological crisis or because He finds himself
in a personal conflict with someone. The temptations, rather, lead back to the
“temptations” which Jesus experienced in His ministry: hostility, opposition,
rejection. Such “temptations” were real and concrete in his life. He had no
recourse to His divine power to solve them. These trials were a form of
“diabolical seducing” (Fitsmyer), a provocation to use His divine power to
change the stones into bread and to manifest himself in eccentric ways.
The temptations end with this
expression: “Having exhausted every way of putting him to the test, the devil
left Jesus (4, 13). therefore, the three scenes which contain the temptations
are to be considered as the expression of all temptations or trials” which
Jesus had to face. But the fundamental point is that Jesus, in so far that He
is the Son, faced and overcame the “temptation”. and, even more: He was tested
and tried in His fidelity to the Father and was found to be faithful.
A last consideration regarding the third
temptation. In the first two temptations the devil provoked Jesus to use His
divine Filiation to deny the human finiteness: to avoid providing for himself
bread like all men; requiring then from Him, an illusory omnipotence. In both
of these, Jesus does not respond saying: I do not want to! But appeals to the
Law of God, His Father: “It is written… it has been said…” A wonderful lesson.
But the devil does not give in and presents a third provocation, the strongest
of all: to save Himself from death. In one word, to throw himself down from the
pinnacle meant a sure death. The Devil quotes Scripture, Psalm 91, to invite
Jesus to the magic and spectacular use of divine protection, and in last instance,
to the denial of death. The passage of the Gospel of Luke launches a strong
warning: the erroneous use of the Word of God, can be the occasion of
temptations. In what sense? My way of relating myself to the Bible is placed in
crisis especially when I use it only to give moral teachings to others who are
in difficulty or in a state of crisis. We refer to certain pseudo spiritual
discourses which are addressed to those who are in difficulty: “Are you
anguished? There is nothing else you can do but pray and everything will be
solved”. This means to ignore the consistency of the anguish which a person has
and which frequently depends on a biochemical fact or of a psycho-social
difficulty, or of a mistaken way of placing oneself before God. It would be more
coherent to say: Pray and ask the Lord to guide you in having recourse to the
human mediations of the doctor or of a wise and knowledgeable friend so that
they can help you in lessening or curing you of your anguish. One cannot
propose Biblical phrases, in a magic way, to others, neglecting to use the
human mediations. “The frequent temptation is that of making a Bible of one’s
own moral, instead of listening to the moral teachings of the Bible” (X.
Thévenot).
In this time of Lent I am invited to get
close to the Word of God with the following attitude: a tireless and prayerful
assiduity to the Word of God, reading it with a constant bond of union with the
great traditions of the Church, and in dialogue with the problems of humanity
today.
3. ORATIO
a) Psalm 119:
How blessed are those whose way is
blameless,
who walk in the Law of Yahweh!
Blessed are those who observe his instructions,
who seek him with all their hearts,
who walk in the Law of Yahweh!
Blessed are those who observe his instructions,
who seek him with all their hearts,
Let us renew ourselves in the Spirit
And put on the new man
Jesus Christ, our Lord,
in justice and in true sanctity. (St. Paul).
And put on the new man
Jesus Christ, our Lord,
in justice and in true sanctity. (St. Paul).
and, doing no evil,
who walk in his ways.
You lay down your precepts
to be carefully kept.
who walk in his ways.
You lay down your precepts
to be carefully kept.
Let us follow Jesus Christ
and serve Him
with a pure heart and good conscience. (Rule of Carmel)
and serve Him
with a pure heart and good conscience. (Rule of Carmel)
May my ways be steady
in doing your will.
Then I shall not be shamed,
if my gaze is fixed on your commandments.
in doing your will.
Then I shall not be shamed,
if my gaze is fixed on your commandments.
Let us follow Jesus Christ
and serve Him
with a pure heart and good conscience. (Rule of Carmel)
and serve Him
with a pure heart and good conscience. (Rule of Carmel)
I thank you with a sincere heart
for teaching me your upright judgements.
I shall do your will;
do not ever abandon me wholly.
for teaching me your upright judgements.
I shall do your will;
do not ever abandon me wholly.
Let us renew ourselves in the Spirit
And put on the new man
Christ Jesus, our Lord,
created according to God the Father
in justice and in true sanctity. Amen (S. Paul).
And put on the new man
Christ Jesus, our Lord,
created according to God the Father
in justice and in true sanctity. Amen (S. Paul).
b) Final Prayer:
Lord, we look for you and we desire to
see your face, grant us that one day, removing the veil, we may be able to
contemplate it.
We seek you in Scripture which speaks to us of you and under the veil of wisdom, the fruit of the search of people.
We look for you in the radiant faces of our brothers and sisters, in the marks of your Passion in the bodies of the suffering.
Every creature is signed by your mark, every thing reveals a ray of Your invisible beauty.
You are revealed in the service of the brother, you revealed yourself to the brother by the faithful love which never diminishes.
Not the eyes but the heart has a vision of You, with simplicity and truth we try to speak with You.
We seek you in Scripture which speaks to us of you and under the veil of wisdom, the fruit of the search of people.
We look for you in the radiant faces of our brothers and sisters, in the marks of your Passion in the bodies of the suffering.
Every creature is signed by your mark, every thing reveals a ray of Your invisible beauty.
You are revealed in the service of the brother, you revealed yourself to the brother by the faithful love which never diminishes.
Not the eyes but the heart has a vision of You, with simplicity and truth we try to speak with You.
4. CONTEMPLATIO
To prolong our meditation we suggest a
reflection of Benedict XVI:
“Lent is the privileged time of an interior pilgrimage toward the One who is the source of mercy. It is a pilgrimage in which He himself accompanies us through the desert of our poverty, supporting us on the way toward the intense joy of Easter. Even in the “dark valley” of which the Psalmist speaks (Psalm 23, 4), while the tempter suggests that we be dispersed or proposes an illusory hope in the work of our hands, God takes care of us and supports us. […] Lent wants to lead us in view of the victory of Christ over every evil which oppresses man. In turning to the Divine Master, in converting ourselves to Him, in experiencing His mercy, we discover a “look” which penetrates in the depth of ourselves and which can encourage each one of us.”
“Lent is the privileged time of an interior pilgrimage toward the One who is the source of mercy. It is a pilgrimage in which He himself accompanies us through the desert of our poverty, supporting us on the way toward the intense joy of Easter. Even in the “dark valley” of which the Psalmist speaks (Psalm 23, 4), while the tempter suggests that we be dispersed or proposes an illusory hope in the work of our hands, God takes care of us and supports us. […] Lent wants to lead us in view of the victory of Christ over every evil which oppresses man. In turning to the Divine Master, in converting ourselves to Him, in experiencing His mercy, we discover a “look” which penetrates in the depth of ourselves and which can encourage each one of us.”
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