Thursday of the First Week in Lent

“Esther”
by François-Léon Benouville, 1844

Readings for Thursday of the First Week in Lent[1][2]

Readings from the Jerusalem Bible

Readings and Commentary:[3]

Reading I: Esther C:12, 14-16, 23-25

Queen Esther, seized with mortal anguish,

had recourse to the LORD.

She lay prostrate upon the ground, together with her handmaids,

from morning until evening, and said:

“God of Abraham, God of Isaac, and God of Jacob, blessed are you.

Help me, who am alone and have no help but you,

for I am taking my life in my hand.

As a child I used to hear from the books of my forefathers

that you, O LORD, always free those who are pleasing to you.

Now help me, who am alone and have no one but you,

O LORD, my God.

“And now, come to help me, an orphan.

Put in my mouth persuasive words in the presence of the lion

and turn his heart to hatred for our enemy,

so that he and those who are in league with him may perish.

Save us from the hand of our enemies;

turn our mourning into gladness

and our sorrows into wholeness.”

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Commentary on Est C:12, 14-16, 23-25

In this prayer from the Book of Esther, we find the queen in great distress praying for the deliverance of the people of Israel.  They have been condemned to be slaughtered by the king who was influenced by his trusted advisor (Haman).  She places all of her trust in God’s mercy, confident that He will intercede. (Note: in the newest on-line translation of the NAB – these verses could not be found.)

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Responsorial Psalm: Psalm 138:1-2ab, 2cde-3, 7c-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.

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.

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Commentary on Ps 138:1-2ab, 2cde-3, 7c-8

Psalm 138 is a psalm of thanksgiving.  Placed here it almost feels like a continuation of the prayer of Esther.  It praises God for his saving works and expresses confidence in His saving help.

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Gospel: Matthew 7:7-12

Jesus said to his disciples:

“Ask and it will be given to you;

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.

Which one of you would hand his son a stone

when he asked for a loaf of bread,

or a snake when he asked for a fish?

If you then, who are wicked,

know how to give good gifts to your children,

how much more will your heavenly Father give good things

to those who ask him.

“Do to others whatever you would have them do to you.

This is the law and the prophets.”

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Commentary on Mt 7:7-12

In this passage from the Gospel of St. Matthew Jesus explains that, if the faithful pray to the Father, what they ask for will be given (within the context of “good gifts”).  This universal truth, he explains is because of God’s infinite love for us.  In this case he uses the analogy of a father feeding his child and how even sinful parents give good things to their children.

Almost as an afterthought, the Lord then delivers what has been called since the 18^th century, the “Golden Rule.”   No old testament quote exactly correlates to this quote so we must accept it as an interpretation by the Lord, probably of the Law in Leviticus.

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Reflection:

We all know the Golden Rule.  We have heard it since we were children.  It is similar in intent to the more recent “What would Jesus Do?” We have all heard it; we all know it.  Then why is it so difficult to do in practice?

The difficulty we have in treating others as we want to be treated comes from a couple of different sources within us.  First we take a look at our own motives in life.  We want to have the very best of everything.  We want to have the best material things.  We want to do the best at school, at work, and in our social settings.  In other words, we want to be first and if we are first, others must be second.  How can we treat others with deference when we wish to be deferred to by them?  Sitting behind that motive is greed and gluttony.

Next we must look at our natural impulses.  When a person treats us badly, even though Jesus says “turn the other cheek”, we do not enjoy being put in that situation.  Do we treat others who treat us badly the way we want to be treated?  It is unlikely – our natural impulse is to avoid them or worse reciprocate with the way we were treated – a kind of inverse application to the Golden Rule: Treat others as you have been treated by them.  Behind these impulses we find wrath and pride.

This being the Lenten Season we need to hold ourselves up this mirror of faith and ask God, first of all for forgiveness.  We then must ask him for the strength to do as His Son would do, to be so dominated by our love of others that greed, gluttony, wrath and pride find no place in us.  That out of our love for others we find the grace and strength to receive hatred and bitterness with compassion, looking always for the good in others.

The Golden Rule is a difficult rule for us.  We are challenged by the Lord to put on his mind to banish self-serving thoughts and actions, thinking always of God’s greater glory instead of our own.  We pray for the strength and courage to make strides in that direction – it is that path that leads to the Father.

Pax

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[1] ALTRE

[2] The picture is “Esther” by  François-Léon Benouville, 1844

[3] The readings are taken from the New American Bible with the exception of the Psalm and its response which were developed by the International Committee for English in Liturgy (ICEL). This re-publication is not authorized by USCCB and is for private use only.

Wednesday of the First Week in Lent

“Jonah Preaches to Nineveh”
by Gustave Doré, 1860’s

Readings for Wednesday of the First Week in Lent[1][2]

Readings from the Jerusalem Bible

Readings and Commentary:[3]

Reading I: Jonah 3:1-10

The word of the LORD came to Jonah a second time:

“Set out for the great city of Nineveh,

and announce to it the message that I will tell you.”

So Jonah made ready and went to Nineveh,

according to the LORD’s bidding.

Now Nineveh was an enormously large city;

it took three days to go through it.

Jonah began his journey through the city,

and had gone but a single day’s walk announcing,

“Forty days more and Nineveh shall be destroyed,”

when the people of Nineveh believed God;

they proclaimed a fast

and all of them, great and small, put on sackcloth.

When the news reached the king of Nineveh,

he rose from his throne, laid aside his robe,

covered himself with sackcloth, and sat in the ashes.

Then he had this proclaimed throughout Nineveh,

by decree of the king and his nobles:

“Neither man nor beast, neither cattle nor sheep,

shall taste anything;

they shall not eat, nor shall they drink water.

Man and beast shall be covered with sackcloth and call loudly to God;

every man shall turn from his evil way

and from the violence he has in hand.

Who knows, God may relent and forgive, and withhold his blazing wrath,

so that we shall not perish.”

When God saw by their actions how they turned from their evil way,

he repented of the evil that he had threatened to do to them;

he did not carry it out.

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Commentary on Jon 3:1-10

Jonah has tried to run from God after the first time the word of God came to him. He has been swallowed by a giant fish and spewed out on dry land. Following his miraculous rescue from the belly of the great fish, the Prophet Jonah is sent to Nineveh, a traditional enemy of the Jews, to spread the news that, unless they repent their ways the city would be destroyed.  It is not explicit in this reading, but Jonah was sure he would fail and the city be destroyed.  This selection, then, describes his unexpected success and God’s subsequent redemption.

Placed in context of the season of Lent, the reading reminds us of the need for repentance and the promise of God’s mercy.

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Responsorial Psalm: Psalm 51:3-4, 12-13, 18-19

R. (19b) A heart contrite and humbled, O God, you will not spurn.

Have mercy on me, O God, in your goodness;

in the greatness of your compassion wipe out my offense.

Thoroughly wash me from my guilt

and of my sin cleanse me.

R. A heart contrite and humbled, O God, you will not spurn.

A clean heart create for me, O God,

and a steadfast spirit renew within me.

Cast me not out from your presence,

and your Holy Spirit take not from me.

R. A heart contrite and humbled, O God, you will not spurn.

For you are not pleased with sacrifices;

should I offer a burnt offering, you would not accept it.

My sacrifice, O God, is a contrite spirit;

a heart contrite and humbled, O God, you will not spurn.

R. A heart contrite and humbled, O God, you will not spurn.

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Commentary on Psalm 51:3-4, 12-13, 18-19

Consistent with the theme from Jonah 3:1-10 pleading for the remission of sins, this selection from the great penitential psalm is a lament.  It expresses sorrow for sin and an understanding of the need to reform the heart.

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Gospel: Luke 11:29-32

While still more people gathered in the crowd, Jesus said to them,

“This generation is an evil generation;

it seeks a sign, but no sign will be given it,

except the sign of Jonah.

Just as Jonah became a sign to the Ninevites,

so will the Son of Man be to this generation.

At the judgment

the queen of the south will rise with the men of this generation

and she will condemn them,

because she came from the ends of the earth

to hear the wisdom of Solomon,

and there is something greater than Solomon here.

At the judgment the men of Nineveh will arise with this generation

and condemn it,

because at the preaching of Jonah they repented,

and there is something greater than Jonah here.”

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Commentary on Lk 11:29-32

Jesus’ message, in this reading, echoes Jonah’s call to repentance but this time is it is directed to the Jewish people.  Instead of a prophet he uses himself; “Just as Jonah became a sign to the Ninevites, so will the Son of Man be to this generation.”  The reference to the “queen of the south” is a reference to the Queen of Sheba who in the first book of Kings (1 King; 10:1ff) came and saw God’s wisdom in Solomon.  Using this imagery, the Lord refers to himself as God’s Wisdom incarnate.

The final verse of this passage summarizes the message. Christ’s call to repentance carries more weight than Jonah’s call did for the Ninevites (Jonah 3:1-10) and his wisdom is greater than that of Solomon.

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Reflection:

We continue our inward search to become the perfect disciple of Jesus. One critical element of that search is to look at our character with the lens of the perfect example, the Lord himself, and see what needs to be changed.

When all is said and done, repentance has two components. First there is recognition that the behavior that requires forgiveness is something for which we are sorry. There cannot be repentance without that sense of sorrow. If we commit a sinful act and feel no remorse or sorrow then we do not recant that action. It would be like going to receive the Sacrament of Reconciliation and, at the end of our act of contrition feeling, “Well, I guess there is really nothing to be contrite about.”

The second element of repentance is our reaction to that sense of contrition, sorrow, or remorse. We must change our behavior in such a way that our previous actions, which have offended God, do not have an avenue to return. We must be mindful that the evil one is constantly looking for ways to turn good intentions into evil outcomes.

In order for us to truly change ourselves, to repent and move toward God, we must look carefully at what we do and how we act. We must see there the fundamental weakness and use God’s gift of the Holy Spirit to bolster that area of our character. This has been a very “theoretical” kind of examination of the repentance theme and we must make it very personal for it to be effective in our lives. So let’s sum up repentance in one short, very personal, statement: Repentance is first recognition that we have pierced God with our failure to love and recognizing our actions true contrition for them followed by a pledge and action to prevent its reoccurrence. Or, in other words: “Turn away from Sin and be faithful to the Gospel.”

Pax

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[1] ALTRE

[2] The picture is “Jonah Preaches to Nineveh” by Gustave Doré, 1860’s

[3] The readings are taken from the New American Bible with the exception of the Psalm and its response which were developed by the International Committee for English in Liturgy (ICEL). This re-publication is not authorized by USCCB and is for private use only.

Tuesday of the First Week of Lent

“Prayer in the Garden”
by Sebastiano Ricci, c. 1730

Readings for Tuesday of the First Week of Lent[1][2]

Readings from the Jerusalem Bible:

Readings and Commentary;[3]

Reading I: Isaiah 55:10-11

Thus says the LORD:

Just as from the heavens

the rain and snow come down

And do not return there

till they have watered the earth,

making it fertile and fruitful,

Giving seed to the one who sows

and bread to the one who eats,

So shall my word be

that goes forth from my mouth;

It shall not return to me void,

but shall do my will,

achieving the end for which I sent it.

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Commentary on Is 55:10-11

This reading represents the conclusion of Isaiah’s exhortation about the New Jerusalem. In these few verses we hear how the word of God must be soaked up by the faithful as rain is soaked up by the earth. Once it is absorbed it produces the desired result. Similar thought is expressed in the Gospel of St. John in his exhortation on the Eucharist (John 6:32) as the Word come down from heaven.

“The Word comes from God, but it can be heard only when it is soaked up in human life and spoken with human accents. Deutero-Isaiah (Deutero-Isaiah refers to the second half of the book, written during the Babylonian exile) explains world history, particularly the sacred history of Israel, through the deep, omnipotent presence of the Word (cf. Wisdom 8:1; 2 Corinthians 9:10). M.-E. Boismard attributes to this text the immediate origin of the Johannine theology of the Word (St. John's Prologue [Westminster, 1957] 100). We hear its echo in John's doctrine of the Eucharist-the Word come down from heaven and received as bread (John 6:32, 35).”[4]

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Responsorial Psalm: Psalm 34:4-5, 6-7, 16-17, 18-19

R. (18b) From all their distress God rescues the just.

Glorify the LORD with me,

let us together extol his name.

I sought the LORD, and he answered me

and delivered me from all my fears.

R. From all their distress God rescues the just.

Look to him that you may be radiant with joy,

and your faces may not blush with shame.

When the poor one called out, the LORD heard,

and from all his distress he saved him.

R. From all their distress God rescues the just.

The LORD has eyes for the just,

and ears for their cry.

The LORD confronts the evildoers,

to destroy remembrance of them from the earth.

R. From all their distress God rescues the just.

When the just cry out, the LORD hears them,

and from all their distress he rescues them.

The LORD is close to the brokenhearted;

and those who are crushed in spirit he saves.

R. From all their distress God rescues the just.

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Commentary on Ps 34:4-5, 6-7, 16-17, 18-19

Psalm 34 is a psalm of thanksgiving for God’s deliverance.  The just cry out to the Lord and he hears them and rescues them.

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Gospel: Matthew 6:7-15

Jesus said to his disciples:

“In praying, do not babble like the pagans,

who think that they will be heard because of their many words.

Do not be like them.

Your Father knows what you need before you ask him.

“This is how you are to pray:

Our Father who art in heaven,

hallowed be thy name,

thy Kingdom come,

thy will be done,

on earth as it is in heaven.

Give us this day our daily bread;

and forgive us our trespasses,

as we forgive those who trespass against us;

and lead us not into temptation,

but deliver us from evil.

“If you forgive men their transgressions,

your heavenly Father will forgive you.

But if you do not forgive men,

neither will your Father forgive your transgressions.”

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Commentary on Mt 6:7-15

This Gospel passage from St. Matthew actually interrupts the pattern in the Sermon on the Mount in which Jesus is clarifying the spirit of the Law regarding almsgiving, prayer, and fasting. In the presentation of the Lord’s prayer, St. Matthew differs from the presentation by St. Luke (Luke 11; 1-4) in which the Lord was asked by the disciples how to pray. This passage begins by telling the disciples “do not babble like the pagans”. This may also be critical of the Jewish tradition of presenting long lists petitions to God for help. The idea being the same; “Your Father knows what you need before you ask him.”

The prayer in St. Matthew has seven petitions (compared to six in St. Luke). The first three are synonymous, asking that God’s ultimate reign at the Eschaton be brought to fulfillment. The request for “daily bread” has a couple of possible inflections beyond the obvious. It may be related to the petition in Matthew 6: 31-33 (“So do not worry and say, 'What are we to eat?'”) and it may also be referring to the Messianic banquet of the Eucharist. Using this interpretation, the fourth petition continues the intent of the first three.

The fifth petition, “…forgive us our trespasses, as we forgive those who trespass against us” is, in spite of the denominational tradition, best translated as “debts”. In St. Luke’s version, the word used was “sins”, an easier word for non-Jewish readers. Regardless of the transliteration, the precondition for forgiveness given is that we ourselves forgive.

“…lead us not into temptation” is likely not intended to mean our daily encounter with “evil” or the “evil one”. St. Matthew would agree with St. Paul, that God would easily avoid the evil of the world (1 Corinthians 10: 13). Rather the likely meaning would be that we not be lead to great test that is despair at the tribulations of the Eschaton (the end times). Similarly the final petition, “…deliver us from evil” also would focus on the Christian hope of salvation rather than damnation.

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Reflection:

Even leaving the historical context of the commentary aside, we can take the reading from Isaiah at face value and understand that the Prophet was saying that his prayer would not be like sand thrown into the wind; that his prayer, his dialogue with God, would bear fruit like rain falling on the crops. 

Likewise, in the psalm, we give thanks to the Lord for hearing us in our distress.  What does he hear?  He hears our prayer.  Prayers uttered at strange moments, at painful moments, even prayers uttered profanely and unintended are heard (think of that the next time you hit your finger with a hammer!)

Scripture brings us to closure on prayer with the story from Matthew about Jesus teaching his disciples to pray using the Lord’s Prayer as a pattern.  We begin by, first, giving thanks and praise to God for all his works and all his kindness both now and in eternity.  Then we ask for what we need each day, including forgiveness and asking for mercy as we show mercy. 

The focus remains the same.  We are called to be a people of prayer.  Whether structured like the Liturgy of the Hours or short and simple like “God help me.”  We need to be in constant communication with God.  It is the Lord that provides us continual guidance, the Lord who leads us down right paths, and it is the Lord who speaks to us in the silence of our heart.  It is silence that we often forget.  We must spend time listening to what God intends to tell us (as Fr. Pat Egan is fond of saying – “Without bullying God into listening to what we want him to say”).

As we continue to grow in discipleship today, we remember that we are called to pray constantly.  We ask for the strength to do just that.

Pax

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[1] A:TRE

[2] The picture is “Prayer in the Garden” by Sebastiano Ricci, c. 1730

[3] The readings are taken from the New American Bible with the exception of the Psalm and its response which were developed by the International Committee for English in Liturgy (ICEL). This re-publication is not authorized by USCCB and is for private use only.

[4] Jerome Biblical Commentary, Prentice Hall, Inc.© 1968, 22:49 pp. 380

Monday of the First Week of Lent

“Moses Smashing the Tablets of the Law”
by Rembrandt Harmenszoon van Rijn, 1659

Readings for Monday of the First Week of Lent[1][2]

Readings from the Jerusalem Bible

Readings and Commentary:[3]

Reading 1: Leviticus 19:1-2, 11-18

The LORD said to Moses,

“Speak to the whole assembly of the children of Israel and tell them:

Be holy, for I, the Lord, your God, am holy.

“You shall not steal.

You shall not lie or speak falsely to one another.

You shall not swear falsely by my name,

thus profaning the name of your God.

I am the Lord.

“You shall not defraud or rob your neighbor.

You shall not withhold overnight the wages of your day laborer.

You shall not curse the deaf,

or put a stumbling block in front of the blind,

but you shall fear your God.

I am the Lord.

“You shall not act dishonestly in rendering judgment.

Show neither partiality to the weak nor deference to the mighty,

but judge your fellow men justly.

You shall not go about spreading slander among your kin;

nor shall you stand by idly when your neighbor’s life is at stake.

I am the Lord.

“You shall not bear hatred for your brother in your heart.

Though you may have to reprove him,

do not incur sin because of him.

Take no revenge and cherish no grudge against your fellow countrymen.

You shall love your neighbor as yourself.

I am the Lord.”

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Commentary on Lv 19:1-2, 11-18

This passage describes the rules of conduct from Leviticus, the third book of the Torah or Pentateuch. The book was so named because its contents are almost entirely legislative probably written by and for the priestly tribe of Levi.

This selection is part of what is known as the “Code of Legal Holiness.”  Echoed here are statues that incorporate and expand the “Ten Commandments”, the Decalogue. These verses establish the rules for relationships with others. They begin with a phrase that is repeated many times in Leviticus; “Be holy, for I, the Lord, your God am holy.”

The “code” continues with the ban against stealing, lying defrauding, having unfair business relationships.  Perhaps most significant in this passage is v. 18b; “You shall love your neighbor as yourself.”  Christ uses this section of the law as the in tandem with the first commandment in the Decalogue as the “Great Commandment”. While it is defined by Mosaic Law as applying only to interactions with one’s countrymen, Jesus defines it to include even our enemies.

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Responsorial Psalm: Psalm 19:8, 9, 10, 15

R. (John 6:63b) Your words, Lord, are Spirit and life.

The law of the LORD is perfect,

refreshing the soul.

The decree of the LORD is trustworthy,

giving wisdom to the simple.

R. Your words, Lord, are Spirit and life.

The precepts of the LORD are right,

rejoicing the heart.

The command of the LORD is clear,

enlightening the eye.

R. Your words, Lord, are Spirit and life.

The fear of the LORD is pure,

enduring forever;

The ordinances of the LORD are true,

all of them just.

R. Your words, Lord, are Spirit and life.

Let the words of my mouth and the thought of my heart

find favor before you,

O LORD, my rock and my redeemer.

R. Your words, Lord, are Spirit and life.

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Commentary on Ps 19:8, 9, 10, 15

Psalm 19 is a song of praise. It rejoices in the laws and precepts set down by God and asks the Lord to find favor in those who follow them. This part of Psalm 19 is a formula profession of faith. It begins with the Law of God then the rules based upon the Law, and finally on faith in God. Essentially this litany says if you follow God’s law in all its fullness salvation is yours.

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Gospel: Matthew 25:31-46

Jesus said to his disciples:

“When the Son of Man comes in his glory,

and all the angels with him,

he will sit upon his glorious throne,

and all the nations will be assembled before him.

And he will separate them one from another,

as a shepherd separates the sheep from the goats.

He will place the sheep on his right and the goats on his left.

Then the king will say to those on his right,

‘Come, you who are blessed by my Father.

Inherit the kingdom prepared for you from the foundation of the world.

For I was hungry and you gave me food,

I was thirsty and you gave me drink,

a stranger and you welcomed me,

naked and you clothed me,

ill and you cared for me,

in prison and you visited me.’

Then the righteous will answer him and say,

‘Lord, when did we see you hungry and feed you,

or thirsty and give you drink?

When did we see you a stranger and welcome you,

or naked and clothe you?

When did we see you ill or in prison, and visit you?’

And the king will say to them in reply,

‘Amen, I say to you, whatever you did

for one of these least brothers of mine, you did for me.’

Then he will say to those on his left,

‘Depart from me, you accursed,

into the eternal fire prepared for the Devil and his angels.

For I was hungry and you gave me no food,

I was thirsty and you gave me no drink,

a stranger and you gave me no welcome,

naked and you gave me no clothing,

ill and in prison, and you did not care for me.’

Then they will answer and say,

‘Lord, when did we see you hungry or thirsty

or a stranger or naked or ill or in prison,

and not minister to your needs?’

He will answer them, ‘Amen, I say to you,

what you did not do for one of these least ones,

you did not do for me.’

And these will go off to eternal punishment,

but the righteous to eternal life.”

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Commentary on Mt 25:31-46

Jesus, in this reading, is telling his disciples what will be judged at the end times, the eschaton. The reading provides a vision of what will be asked of those seeking admittance to the Kingdom of God and how judgment will be passed.  This image is used as a teaching tool, to focus those who wish to follow Jesus on loving those who are in need of help; the hungry, the stranger, the naked, the ill, the imprisoned. 

The concluding answer “‘Amen, I say to you, what you did not do for one of these least ones, you did not do for me.’” links this reading to the one from Leviticus from above as St. Matthew defines “neighbor” in a more inclusive sense

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Reflection:

One of the things we notice as we grow in faith is that the definitions of Christian or Catholic virtue we apply to ourselves change.  We see this most clearly when scripture like the selections given today are proclaimed.  We have heard these passages before both directly and in paraphrase.  For the faithful Mass-goer they have been heard at least once a year yet they continue to challenge us.  The reason for this is even if we believe we have been very good; if we have carefully observed the commandments over the past year, we still hear the words once more and can see how far we still need to go to get to the high standard the Lord sets for us.

Let’s look at just one statement from the readings.  In Leviticus the Law of Moses States "You shall not bear hatred for your brother in your heart. Though you may have to reprove him, do not incur sin because of him.”  On the surface this is very straight forward and although the language is not inclusive, it clearly applies to men and women alike.  We are forbidden to hate.  That means if we feel an intense disliking for another person, we must somehow overcome it.  Depending upon the relationship the other person has to us, removing hatred can be truly challenging.  Generally the closer (more deeply loving) the relationship has been greater the risk that if some dispute arises between the parties the deep the hatred that can result.

The Lenten Season is the perfect time to review our relationships. We should make sure we have done all we can to reconcile with anyone with whom we have had a falling out or breaking up the feelings from which would indicate we have fallen into sin. 

While the code from Leviticus addresses our personal and family relationships, Jesus expands this by redefining the relationships we have with the human race at large.  It turns out we need not only resolve ourselves to loving (that would be the inverse of hatred) the people in our family and immediate community of friends, but even those with whom we would choose not to associate – the marginalized, the criminals, the diseased. These forgotten and despised members of society become our direct concern if we choose to follow Jesus.  The bar is raised.

Each year we can look back and see if we have done well with following Christ’s law of loving others.  Each year we can see that we have grown some, but still have a long way to go.  Today we are reminded once more that the rhetorical question asked by Cain; “Am I my brother’s keeper?” has been answered by God and the answer is “Yes!”  We pray for the strength to follow these simple laws and to become more like the saints who have gone before us.

Pax

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[1] ALTRE

[2] The picture used is “Moses Smashing the Tablets of the Law” by Rembrandt Harmenszoon van Rijn, 1659

[3] The readings are taken from the New American Bible with the exception of the Psalm and its response which were developed by the International Committee for English in Liturgy (ICEL). This re-publication is not authorized by USCCB and is for private use only.