About the Mass Series Vol 2 : Communion Rite: And Lead Us not into temptation

ABOUT THE MASS SERIES VOL 2

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 'And lead us not into temptation'.

St. Cyprian in his meditations reminds us that when we use this phrase, we pray not out of fear that God will lead us astray, but rather to show our confidence that God can give us an escape from temptation, and that ‘he will not let you be tested beyond your strength’ (1 Cor 10:13). 

 In other words, we ask that God does not test us beyond our ability to remain within His grace-filled love.

The Catechism of the Catholic Church (1994) tells us: 

 ‘The Holy Spirit makes us discern between trials, which are necessary for the growth of the inner man, and temptation which leads to sin and death.  We must also discern between being tempted and consenting to temptation. Finally, discernment unmasks the lie of temptation, whose object appears to be good, a “delight to the eyes” and desirable, when in reality its fruit is death’. Para 2847 p. 684)

 

This petition also implies a decision of the heart.  In this assent to the Holy Spirit, the Father gives us strength. 

Jesus reminds us that the ‘battle and the victory over temptation’ is only possible through prayer. Jesus was tempted by the evil one at the outset of his public ministry (Mt 4:1-11), and in His agony in the garden. Notice that Jesus used the Scripture to strengthen Him against the tempter.  What Scripture texts do you use to strengthen you when you are tempted?

Jesus urges us to be vigilant and to remain in communion with Him.  The Holy Spirit constantly awakens us to ‘keep watch’ and to persevere. 

 On a practical note, we can prepare for Mass by asking the Holy Spirit to help us to reflect upon what areas in our lives are we prone to temptation. Firstly we need to be aware of the temptation in our lives before we have a chance to engage in the battle and become victors through the power of the Holy Spirit. Remember, that temptation does not necessarily have to be bad but it can be the lesser of the two good choices. In making the choice for the lesser good, we may have been tempted by what that choice could give short term and not considered whether it is truly good for us and alignment with God.

We need also to develop a regular plan to overcome our temptation.  For example: if we wish to spend some more reflective time in our night prayer but we find that we opt to watch TV, scroll through our phones or computer instead, then we need to make sure we develop a plan whereby we remove this distraction.  Watching TV or using our devices can be good for relaxation, but if our desire is to develop a deeper spiritual prayer night prayer, then watching TV instead of reflecting on the scriptures is both a temptation and is leading us away from God. We have to ask ourselves what subtle ways are we being led into temptation in our lives and what are we doing to stand up against it?

 

Forgiveness Series: The role of Community in Forgiveness processs

 FORGIVENESS SERIES

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COMMUNITY IN THE FORGIVENESS PROCESS.

 

The Gospel of Matthew 18:15-20 provides a profound insight into the nature of interpersonal relationships within the community of believers. At the heart of this teaching lies the imperative of forgiveness, a theme that resonates deeply within the Catholic tradition.

"If your brother sins against you, go and tell him his fault, between you and him alone. If he listens to you, you have gained your brother. But if he does not listen, take one or two others along with you, that every charge may be established by the evidence of two or three witnesses. If he refuses to listen to them, tell it to the church. And if he refuses to listen even to the church, let him be to you as a Gentile and a tax collector. Truly, I say to you, whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven. Again, I say to you, if two of you agree on earth about anything they ask, it will be done for them by my Father in heaven. For where two or three are gathered in my name, there am I among them.”

The first thing that strikes one when reflecting upon this passage is the importance Jesus places on open communication. When hurt by another, Jesus advises seeking reconciliation through dialogue. This direct approach is not only about addressing the sin or hurt but also about restoring the bond of brotherhood.

However, the path Jesus recommends isn't simply about confrontation; it's about conversion. The hope is that by addressing the issue privately, the wrongdoer will recognize their fault and amend their ways. Thus, the process of forgiveness commences.

If that private dialogue fails, then the matter escalates – witnesses are brought, and if the person remains obstinate, the whole community becomes involved. Here, Jesus underscores the gravity of preserving unity in the community and the lengths to which we should go to maintain it.

Labelling someone as a “Gentile and a tax collector” might seem harsh at first glance. However, in the context of Jesus’ ministry, even Gentiles and tax collectors were recipients of his love and compassion. They were those in need of a deeper conversion. Thus, even in setting someone apart, the community does not abandon them but recognizes the need for a deeper level of engagement and prayerful intervention.

Jesus’ assurance about whatever is bound or loosed on earth resonating in heaven signifies the profound spiritual impact of our earthly actions. In the sacrament of reconciliation, this becomes particularly evident in the Catholic tradition. When priests absolve sins, they act in persona Christi – in the person of Christ, highlighting the divine nature of forgiveness.

Lastly, the affirmation that Jesus is present when two or three gather in His name reinforces the communal aspect of forgiveness. It is not just a matter between the wrongdoer and the one wronged. The whole community, in seeking the will of the Father, participates in the process of healing and reconciliation.

From a Catholic perspective, this passage deeply resonates with our understanding of community, sacrament, and divine mercy. We are reminded that forgiveness isn't passive or strictly private between ourselves and God, but requires effort, dialogue, and a sincere desire to uphold the unity of the community. Our sins, weaknesses and failures have an effect not only on ourselves but the community.  In our interactions with one another, we mirror God's endless mercy and are called to replicate that forgiveness in the world.

When I was at Mass a couple of weeks ago when this Gospel was read, a homily was given which I thought you may find most helpful.  The homily is given by FrJustin Uzabeaga MGL who discusses a helpful process for forgiveness.   

 

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Psalms Series: A Catholic Perspective on History and Numbering of the Psalms

 PSALMS SERIES

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Welcome to My Psalm Series. 

As Catholics we hear the Psalms each day at Mass and if we say Morning and Evening Prayer- the Divine Office then we will also be using the Psalms.

Do we understand the Psalms when we read them or respond to it at Mass?
In this series, my aim is to explore the meaning of the 150 Psalms and to consider the moods contained therein.  I also hope that this series may be a valuable source for lectors so that they have a greater understanding of the Psalms and proclaim them well.

The Psalms: A Catholic Perspective on Their History and Numbering

Introduction

The Book of Psalms is a remarkable compilation of prayers, hymns, and reflections that form an integral part of both Jewish and Christian traditions. This ancient text, often described as the "prayer book of the Bible," offers a profound look into the emotional and spiritual landscape of faith, covering everything from praise and thanksgiving to lamentation and petition.

In the Catholic Church, the Psalms hold a special place not only in the liturgy but also in personal devotion. They are recited in daily prayers, included in the Mass, and even considered a form of meditation. But when we delve deeper into the Book of Psalms, we may notice a disparity in numbering between different Christian traditions. Why is this so? This blog post aims to introduce the Psalms from a Catholic perspective and explain the differences in Psalm numbering that one may encounter.

The Importance of Psalms in Catholic Worship

The Psalms are the backbone of the Liturgy of the Hours, also known as the Divine Office—a daily set of prayers marking the hours of each day and sanctifying it with prayer. The Psalms are also prominently featured in the Mass, often serving as the Responsorial Psalm following the first reading. This prominent placement highlights the Catholic Church's veneration of the Psalms as divinely inspired texts that speak to the core of human experience.

The Origins of the Psalms

Traditionally attributed to King David, the Psalms were composed over several centuries and are believed to have multiple authors. While Davidic authorship is an important tradition, modern scholarship suggests the contributions of other poets, musicians, and theologians in their composition. The Psalms were written in Hebrew and later translated into Greek as part of the Septuagint, an ancient translation of the Hebrew Bible. The Latin Vulgate, the official Biblical translation of the Catholic Church, relied heavily on the Septuagint.

The Difference in Numbering

When you pick up a Catholic Bible, you might find that the numbering of the Psalms slightly differs from what is found in Protestant Bibles or the Hebrew Bible. Here's why:

Hebrew Bible (Masoretic Text)

The original Hebrew text of the Bible, known as the Masoretic Text, organizes the Psalms into a collection of 150. However, some Psalms are divided into two, while others are combined, which leads to a discrepancy when compared to the Septuagint and Vulgate versions.

Septuagint and Latin Vulgate

The Septuagint, a Greek translation of the Hebrew Bible, served as the basis for the Latin Vulgate translation. These versions also contain 150 Psalms but number them differently. For example, Psalm 9 and 10 in the Hebrew Bible are combined into Psalm 9 in the Septuagint and Vulgate. Conversely, Psalm 116 in the Masoretic Text is divided into Psalms 114 and 115 in the Septuagint and Vulgate.

This variation in numbering can sometimes create confusion, especially when referencing specific Psalms across traditions. However, it's important to note that despite the differences in numbering, the content remains remarkably similar.

Conclusion

The Psalms are an indispensable part of Catholic tradition, serving both liturgical and devotional purposes. Though their numbering may differ based on the translation and textual history, their essence remains unchanged—a testimony to the universality and timeless relevance of these spiritual songs. As you read, recite, or sing these ancient prayers, you join a millennia-old tradition of worshipers who have found in the Psalms a wellspring of spiritual sustenance.

 

About the Mass Series Communion Rite Part 9

 ABOUT THE MASS SERIES VOL 2

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7. ‘As we forgive those who trespass against us’

 

Jesus clearly laid down a condition for our forgiveness- namely that our debts be forgiven insofar as we forgive our debtors.  There are many parables and sayings of Jesus that emphasize this truth.  If we hope for forgiveness from God (we can’t presume such a gift), we must be ready to forgive others.  This petition also reminds us that we need to be united and at peace with our neighbour through forgiving those ‘who trespass against us’.

 From the historical viewpoint, it is interesting to observe that the earliest noting of the ‘Our Father being included in the Eucharistic Prayer was through the writings of St. Ambrose around 397.

 In the Eastern Churches, the ‘Our Father’ was recited by the whole congregation, whereas in Rome, at the time of St Gregory (604), it was considered a presidential prayer, and therefore only recited by the priest alone. The Spanish original custom was for the priest to sing ‘Our Father’ alone, and the congregation ratified each request through the acclamation Amen.

 Musically over the centuries, there have been many different versions composed, some more liturgically sound than others in construction.  Over the span of time the ‘plainchant Our Father’ has, and still does serve its purpose of leading people beyond themselves into prayer.  The text needs to be thorough, musically assessable, and preferably beautiful.  This version remains in our Church heritage, is assessable to even the ‘un-churched’, and is sung all over the world. Hearing it sung in other languages brought home to me the universality of the prayer itself and the unity of the universal Church. 

 To consider some practical options in the process of forgiveness, you may wish to check out my forgiveness series posts.

You may also wish to explore a beautiful book called The Our Father by Fr Ken BarkerMGL.  It is simply written in a profound and deeply spiritual  and yet practical and simple way.    I am loving reading this book and it is the type of book that you will keep and read again and again and get more benefit from it.

Forgiveness series: How to Forgive Part 2: Unintentional hurt and the need to apologise

 FORGIVENESS SERIES

Forgiveness series

HOW TO FORGIVE PART 2.

HOW TO APOLOGISE PART 2

 

In the previous post, we looked at the necessary steps to make a sincere apology when we have erred in some way.

Now I wish to examine a couple of very important questions when making an apology: namely:

·         What is our intention?

·         Should we forsee our actions/words as a potential risk of hurt?

·         What is our moral obligation as Catholics in relation to our intentions

·          

WHAT IS OUR INTENTION

intentionally hurting someone refers to the deliberate act of causing physical, emotional, or psychological harm to another individual. This action is often motivated by a desire to control, manipulate, or retaliate against the target, though motivations can vary widely. The act can take various forms, including but not limited to:

1.    Physical Harm: This is the most straightforward form of intentionally hurting someone. It includes hitting, punching, slapping, or any other action that inflicts physical pain or injury.

2.    Emotional or Psychological Harm: This can manifest as manipulation, humiliation, degradation, or causing fear. Emotional harm is often harder to identify than physical harm but can be just as damaging. Gas lighting other people causes emotional and psychological harm to both the gas lighter and especially to the person being gaslighted.

3.    Verbal Abuse: Constantly belittling, demeaning, or verbally attacking someone can be a form of intentional harm.

4.    Financial Harm: Sabotaging someone's financial status by stealing or fraud, or intentionally causing them to lose their job, is another form of harm. Financial abuse of the elderly would also be intentional and is a form of stealing.

5.    Social Harm: Spreading rumours, ostracizing, or otherwise damaging someone's social standing can also be considered intentional harm.

6.    Digital Harm: In today's interconnected world, cyberbullying and online harassment are additional avenues through which individuals can intentionally harm others.

7.    Spiritual Harm: when our free will is hampered under pressure by the group or when indoctrination of a view that is not truthful is perpetuated. Spiritual harm is also caused when a person suffers religious addiction and does not seek appropriate professional help.

The commonality in these examples is the deliberate nature of the harm. The person causing the harm either intends for the harm to occur or is fully aware that their actions or omissions will likely result in harm.

 

It's important to note that what counts as "harm" can be subjective and vary from person to person, depending on their emotional resilience, previous experiences, and emotional wellbeing. Laws and social norms also play a significant role in defining what actions are generally considered to be harmful. As Catholics, we need to be putting Christ first in our lives and keeping the commandments by loving God, our neighbour and ourselves.

Intentional harm is generally considered to be ethically and morally wrong, and it can also have legal repercussions. Laws on assault, defamation, harassment, and abuse exist in many jurisdictions to deter individuals from intentionally causing harm to others.

As Catholics we can examine our motivations and assess the level of intention and ask God for forgiveness through the Sacrament of Reconciliation. We need to learn to become more self aware of our motivations. What is the real reason for causing physical, emotional or spiritual harm to another person.

WHAT IS UNINTENTIONAL HURT OR HARM

Unintentional hurt or harm refers to causing someone physical, emotional, or psychological pain without the explicit intention to do so. It could occur through actions or words that you didn't foresee would have a negative impact. For example, you might make a joke thinking everyone will find it funny, but it actually offends someone in the room. Or you could forget to invite someone to a social gathering, making them feel left out and hurt. Unintentional harm may also include accidents that cause physical injury, like bumping into someone and causing them to fall.

Responsibility to Apologize

The question of whether one has the responsibility to apologize for unintentional harm can vary depending on cultural, ethical, and individual beliefs. However, here are some general perspectives:

1. Ethical Standpoint: From an ethical standpoint, apologizing can be seen as an acknowledgment of one's own actions and their unintended consequences, as well as an act of empathy towards the person who has been hurt. Apologizing doesn't necessarily mean you admit to malicious intent; it means you recognize the impact of your actions.
2. Social Norms: Social norms often dictate that an apology is the appropriate response when one realizes they have unintentionally hurt someone else. This is seen as a way to maintain social cohesion and trust among individuals within a community.
3. Relationship Maintenance: If the unintentional harm affects someone you have an ongoing relationship with, an apology could be vital in maintaining that relationship. Letting harm go unacknowledged can lead to resentment and a breakdown in communication.
4. Legal Perspective: In some cases, an apology might have legal implications. Some jurisdictions interpret an apology as an admission of guilt, which could have consequences in legal disputes. It's essential to be aware of this when considering whether to apologize.
5. Personal Beliefs: Some people feel that if the harm was unintentional and they didn't mean to cause it, they shouldn't have to apologize. This perspective often hinges on the belief that intention matters more than impact, which is a subject of ethical debate.

In general, if you become aware that your actions have unintentionally harmed someone, a sincere apology is often a good first step in making amends. It acknowledges the hurt you've caused, shows that you take responsibility for your actions, and can be a starting point for healing and reconciliation.

WHAT IS OUR MORAL OBLIGATION TO APOLOGISE FOR UNINTENTIONAL HURT

From a Catholic perspective, the obligation to apologize for unintentional harm aligns with many core teachings and values, including repentance, forgiveness, and the importance of maintaining loving relationships with others.

1. Repentance and Forgiveness: One of the key teachings in Catholicism is the importance of repentance for one's sins and seeking God's forgiveness. While unintentional harm may not constitute a sin in the traditional sense, especially if there was no malice involved, the act of apologizing demonstrates a form of repentance and opens the door for forgiveness.
2. Love and Charity: The Christian principle of "love thy neighbor" suggests an ethical obligation to apologize when one has caused harm, even unintentionally. This love isn't limited to positive feelings but also includes acts of goodwill and responsibility toward others, including making amends when needed.
3. Moral Responsibility: Even if the harm was unintentional, Catholic ethics often emphasize the importance of taking responsibility for one's actions and their consequences. This includes admitting when you're wrong and making a sincere effort to set things right.
4. Social Justice and Peace: Catholic social teaching places significant emphasis on justice and peace. Harm disrupts social harmony, and an apology can be a step towards restoring that harmony, thereby aligning with Catholic principles.
5. Humility: Apologizing often requires a degree of humility, a virtue that Catholicism highly values. Humility involves recognizing that one is not perfect and has the capacity to cause harm, even unintentionally. In doing so, one takes the first step towards both personal and relational healing.
6. Sacrament of Reconciliation: While unintentional harm may not necessarily require the Sacrament of Reconciliation (commonly known as Confession), the principles behind this sacrament underscore the importance of acknowledging one's wrongdoings, seeking forgiveness, and making amends. In fact while it might not be necessary, if we are serious about our relationship with God and reflecting Jesus to others, then our desire to purify everything that is not godly in ourselves is essential. We would want to take it to Jesus and receive not only forgiveness but the grace to be more aware for the future.
7. Golden Rule: The Golden Rule, "Do unto others as you would have them do unto you," is an ethical cornerstone not just in Catholicism but in many religious traditions. If one would appreciate an apology when harmed, even unintentionally, then it suggests an obligation to extend the same courtesy to others.

So, from a Catholic standpoint, there is a strong argument to be made for the obligation to apologize for unintentional hurt or harm. This doesn't just serve the individual who has been harmed but also helps the person who caused the harm to grow in virtue and holiness.

what does the catholic catechism say about unintentional harm and the obligation to apologise

As of my last update in September 2021, the Catechism of the Catholic Church doesn't specifically address the topic of unintentional harm and the obligation to apologize in a direct manner. However, it does lay out various principles that can be applied to this situation.

1. Repentance and Forgiveness: The Catechism speaks broadly about the importance of repentance for sins and seeking forgiveness from God and those we've wronged (Catechism 1422–1498). Even though unintentional harm might not be a sin per se, the broader principle of seeking reconciliation can be applied.
2. Love of Neighbour: The Catechism emphasizes the commandment to "Love your neighbour as yourself" (Catechism 1822–1829). Harm to another, intentional or not, contradicts this commandment, so making amends through an apology aligns with this teaching.
3. Restitution: The concept of making restitution for harm done is also present in Catholic teaching (Catechism 2412, 2453). Even if the harm was unintentional, the notion of restitution might suggest that an apology is warranted to restore the relational balance.
4. Conscience: The Catechism discusses the role of conscience in moral decision-making (Catechism 1776–1802). If one's conscience indicates that an apology is necessary for unintentional harm, then this inner voice should be heeded, according to Catholic teaching.
5. Social Justice: The importance of social justice and maintaining peaceful and fair relationships within society is another theme in the Catechism (Catechism 1928–1948). An apology could be seen as a minor but meaningful step toward restoring social harmony.
6. Virtue of Humility: Although not directly tied to apologies, the virtue of humility is highly esteemed in Catholic teaching. Apologizing for unintentional harm requires humility, which is a quality encouraged by the Church (Catechism 1832).
7. Scandal: The Catechism also mentions the notion of scandal, or leading others into sin (Catechism 2284–2287). While unintentional harm isn't scandal in the doctrinal sense, the principle of avoiding harm to others spiritually or morally can be extended to other forms of harm, including unintentional ones.
8. Respect for the Dignity of Others: The Catechism places great importance on respecting the dignity of the human person (Catechism 1929–1948). If your actions, even unintentionally, have compromised another's dignity, an apology may be in line with Catholic principles.

While the Catechism may not directly speak to the issue of unintentional harm and the obligation to apologize, the underlying themes and principles within it would generally support the idea that one should make amends when they've caused harm, whether intentionally or unintentionally.

 On a practical note when we have genuinely hurt someone but it was truly unintentional on our part ( as distinct from letting ourselves off the hook) then the most appropriate way to apologise is to acknowledge that hurt has occurred even though it was not your intention. Before we make this apology though, make sure we have truly examined our motivation and truly brought it to God in prayer asking Him to show us our true intentions.

eg I am sorry that I hurt you when I said....even though it was not my intention to cause you pain or hurt. Please forgive me.

I unintentionally have hurt you when I ...  I am sorry for the hurt I have caused you in this way.( state the way you hurt the person).

 It is important that the steps of a sincere apology are followed discussed in previous posts in this series even when unintentional harm or hurt was caused.

 

 

 

 

 

 

 

 

Collect for 24th Sunday Year A

 

COLLECT SERIES

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COLLECT

The Collect for 24th Sunday Ordinary Time reads as follows

Looks upon us, O God, Creator and ruler of all things,

And, that we may feel the working of your mercy,

Grant that we may serve You with all our heart.

Who lives and reigns with You in the unity of the Holy Spirit,

God for ever and ever.

 

REFLECTION QUESTIONS

In making this prayer tangible the following reflection questions emerged:

1. What do you reflect upon when you consider God as Creator?
2. How do you feel when you think of God the Creator looking upon me?
3. What does God’s mercy mean to me?
4. What does it mean to serve God will all my heart?
5. What one change will I make in my life this coming week to commit to serving God with all my heart?

 

GOSPEL REFLECTION  Mt 18:21-35.

The passage Matthew 18:21-35 is commonly referred to as the Parable of the Unforgiving Servant. The parable is one of the many teachings of Jesus that appears in the New Testament and is particularly important in the Christian tradition for its focus on forgiveness and mercy. While interpretations can vary, from a Catholic perspective, this parable could serve as a vivid illustration of the boundless mercy of God and the corresponding call for humans to extend that mercy to others.

The Parable Summary

In the parable, Peter asks Jesus how often he should forgive someone who sins against him, suggesting "as many as seven times?" Jesus responds, "Not seven times, but, I tell you, seventy-seven times," before launching into the parable.  We may sometimes need to ask ourselves the same question and hear again the response of Jesus of our obligation to forgive others.

In the parable, a servant owes a king a large debt he cannot pay. It would have been the equivalent of 10 life times worth of wages.  The king initially orders that the servant be sold along with his family and possessions to pay off the debt. However, when the servant begs for mercy, the king forgives the debt entirely. It is important to note the words that the servant uses’ Give me time and I will pay the debt’. He would not have been able to pay the debt at all but by cancelling the debt the king gives him back his life.

This same servant then goes out and encounters another servant who owes him a much smaller sum. It says in the gospel a denarii.  This would have been the equivalent of 3 months wages from one year.  If a person earns $100,000 a year, then let us be realistic, 30,000 to be owed is still substantial.  However, when it is compared with 10 life times worth of wages, then it is obviously a much smaller debt. 

Despite having just been shown incredible mercy, the first servant has the second servant thrown into prison until he can pay off the debt. When the king hears of this, he is furious and reinstates the first servant's original debt, saying, "Shouldn't you have had mercy on your fellow servant just as I had on you?"

So What does this parable say to us.

Divine Mercy

One central theme is the divine forgiveness and mercy that God extends to all people, despite the "debt" of sin. In the sacrament of Reconciliation (Confession), Catholics believe they experience this forgiveness firsthand, having their sins forgiven through the grace of Jesus Christ. God's mercy is so boundless that no sin is too great for Him to forgive.  It is definitely a huge debt that we owe Jesus since He died so that we could be saved.  That is how much love Jesus has for every person on earth. He gave His life suffering the cruellest possible death available at that time- crucifixion.

Call to Forgiveness

The parable also serves as a moral and spiritual call to action. Just as God is infinitely merciful, so too should we be forgiving towards one another. This is not just a suggestion, but an obligation. The Our Father prayer, central to Christian liturgy, even contains the line "forgive us our trespasses as we forgive those who trespass against us," reinforcing the mutual relationship between receiving and giving forgiveness.

Justice and Mercy

The king in the parable is both just and merciful. Initially, he seeks to enforce the law by collecting the debt, but upon seeing the servant's repentance, he opts for mercy. This duality reflects the nature of God as portrayed in Catholic teaching: a being of infinite justice but also of boundless mercy.

The Danger of Unforgiveness

The fate of the unforgiving servant serves as a cautionary tale. The unforgiving servant is not punished because he has debts but because having been forgiven so much, he refused to extend that same forgiveness to others. It is a sobering reminder to us Catholics about the serious implications of withholding forgiveness.

Matthew 18:21-35 can be seen as a theological and ethical cornerstone within Catholic teaching on mercy, forgiveness, and the infinite love of God. It challenges us to extend the same mercy and forgiveness to others that they themselves have received from God, integrating these virtues into all aspects of life.