Collect Series; Collect for 30th Sunday Year A

 

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COLLECT

 

The Collect for the 30^th Sunday of the Year reads as follows:

Almighty ever-living God,

Increase our faith, hope and charity,

and make us love what You command,

So that we may merit what You promise. 

Through our Lord Jesus Christ, Your Son,

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 for during the week, the following reflection questions emerged:

1. Take a stocktake of my faith, hope and charity at this point in my life. Make a list of how these virtues need to increase.
2. Do I have a full understanding of these virtues of faith, hope and love. Read something about them to understand further.  You may wish to read my Virtue series as a starting point.
3. Make a decision to pray for an increase in faith, hope and charity each day as part of your morning prayer.
4. What does God command? 
5. How will l love what God commands this coming week? What step/s will I take?
6. Reflect on what God promises?  What do I need to change in me ( behaviour/attitude) to reflect God within me to the world. (my family, work colleagues, parish family, stranger or someone in the supermarket).

GOSPEL REFLECTION Mt 22:34-40

1. Love as the Foundation of the Law 

Jesus distils the entire Mosaic Law into two primary commandments, both centring on love. From a Catholic perspective, love is the essence of God (1 John 4:8). Every other commandment and directive in the Scriptures can be traced back to this foundational truth. In highlighting these two commandments, Jesus emphasizes the interconnectedness of love for God and love for our neighbours.

2. Love God Wholeheartedly

The first commandment that Jesus underscores isn't just about loving God but loving Him with our entire being -our heart, soul, and mind. This comprehensive love involves our emotions (heart), our spiritual essence (soul), and our intellect (mind). For Catholics, this means that faith isn't just about feelings or rituals; it encompasses every facet of human experience and understanding.

3. Love for Neighbour as an Extension of Divine Love Jesus proclaims that the second commandment is akin to the first. In the Catholic worldview, every human being is made in the image and likeness of God (Genesis 1:27). Therefore, to love our neighbour is, in essence, to recognize and love. God present in each person. It also emphasizes the importance of seeing others as we see ourselves, recognizing our shared humanity and dignity.

4. The Unity of the Scriptures

By stating that "the whole law and the prophets depend on these two commandments," Jesus affirms the continuity and unity of God's revelation. For Catholics, this demonstrates that both the Old and New Testaments, while different in their historical and cultural contexts, speak of the same divine truth centered on love.

In summary, this passage from Matthew, when viewed from a Catholic perspective, emphasizes the central role of love in our relationship with God and with others. It calls every believer to a holistic and encompassing love that transcends ritualistic observance and touches the very core of human existence. The essence of the Gospel, and indeed the entirety of the Christian life, is encapsulated in these two profound commandments.

 

About the Mass Series: Communion Rite: Part 13:‘The Rite of Peace’.

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                            Communion Rite: Part 13:‘The Rite of Peace’.

The Church is a community of Christians joined together by the Spirit in love.  It needs to express, deepen and restore its peaceful unity before eating the one Body of the Lord. The priest, with extended hands says aloud the prayer: 

 ‘Lord Jesus Christ, you said to you apostles, I leave you peace, my peace I give you.  Look not on our sins, but on the faith of your Church, and grant us the peace and unity of your kingdom where you live for ever and ever’.

Christ offers us His peace. Asking Christ not to look on our sins indicates our unworthiness for such a gift, and yet, through the faith of the Church He makes us worthy through the peace and unity of His kingdom.

 Then the sign of peace is exchanged. It is an opportune time to signify communion in peace and mutual love. Of course, the sign of peace was dispensed with during covid and in some churches has not been reinstated in the same form ( ie parishioners shaking hands).  However, a smile, a nod of the head, looking at the person sincerely are all good ways to exchange the sign of peace if you do not feel comfortable shaking hands.  We need to remember what we are doing here.  Jesus has offered us His peace and by offering the sign of peace, we are participating in the opportunity to express, deepen and restore peace unity before receiving Jesus in Holy Communion.  We are offering to fellow parishioners Christ’s peace to them.  It can be very powereful if we allow Jesus to work in us as we give the sign of peace- His Peace.

The Hebrew word for peace is ‘shalom, namely all possible prosperity, the state of a person who lives in complete harmony with nature, self and God.  Since the risen Christ is the source of all peace, this gesture expresses faith that Christ is present in the congregation.  It is both a call to reconciliation and unity as well as a seal, which ratifies the very meaning of church, whose members both find and pray for peace in one another.

According to the General Instruction of the Roman Missal (2007), the mode of exchanging the sign of peace is left to local usage. (p.29).

 For some people the sign of peace has been a distraction at Mass. Recently I had someone laugh coldly at me giving them the sign of peace. I felt very hurt and it was challenging to let the feeling go.  I wanted to receive communion in a peace filled state. It was not good preparation.  For other people it was a blessing.  One true story of ‘blessing’ when it was first introduced in the Mass is as follows:

 ‘There was a young man who was interested in a lovely girl who attended the Saturday evening Mass.  The girl showed no particular interest in the young man concerned.  The young man asked the priest ‘would we be having the sign of peace tonight Fr’.This went on for some weeks and it intrigued the priest. He asked the young man why, only to hear ‘I will sit in the seat next to her or behind her and she will have to give me the sign of peace’.  Sometime later, they were married.

 

‘Shalom’.                            

 

  

Forgiveness Series: Is Texting a suitable medium for apologies?

 FORGIVENESS SERIES

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It's not inherently morally wrong to apologize by text, but there are several reasons why some people view it as less sincere or ineffective compared to other forms of communication:

1. Lack of Personal Touch: An apology is often most effective when it is personal. When you apologize in person or even over a voice call, you can convey sincerity through your tone of voice, body language, and facial expressions. These nuances can't be captured in a text.
   
   
2. Potential for Misinterpretation: Text-based communication is more prone to misunderstandings. The absence of vocal tone and inflection can cause the message to be interpreted differently than intended. What seems sincere to one person might come off as curt or insincere to another.
   
   
3. Perceived Laziness: Some may see a texted apology as taking the easy way out, especially if the wrongdoing was significant. It can appear as if the person apologizing isn’t willing to put in the effort to make amends face-to-face. This then adds to the hurt for the receiver. It also puts the receiver into the position where he/she may be led into sins which may have not been committed if the wrongdoer had apologised face to face. (eg  unkind thoughts, gossip, anger, )
   
   
4. Impersonality of the Medium: Text messaging is a very casual form of communication. For grave mistakes or deep hurts, a text is definitely inadequate.
   
   
5. Absence of Immediate Feedback: When you apologize in person, you can gauge the reaction of the other person instantly and adjust your approach if necessary. With texting, there might be a delay in response or no response at all.
   
   
6. Risk of Interruption: Texts can be overlooked, lost among other messages, or simply not received due to technical glitches. If the message doesn't get through, it can cause further strain on the relationship.

However, it's also worth noting the other side of the argument: the perceived advantages

1. Accessibility: Not everyone is always in a position to apologize face-to-face or over a phone call. In such cases, a text might be the most immediate and viable way to express remorse.  A zoom or skype call should be considered as a preferred option over texting if a face to face apology is not possible.
   
   
2. Initial Step: A texted apology can serve as an initial step to acknowledge a wrongdoing, which can then be followed by a more personal conversation later.
   
   
3. Comfort: Some people might find it easier to articulate their feelings in writing rather than speaking. For them, a text might be the most sincere form of apology. However, if the wrongdoer  finds it easier to articulate his/her feelings in writing, then he/she must take this as an opportunity for emotional and spiritual growth.  He/she must learn to love his/her neighbour in a way that is more effective.

When you have hurt someone either intentionally or unintentionally, we must still take the situation to Jesus in prayer and ask for His guidance. We must learn to be sincere in our apologies because it is an expression of loving our neighbour. We must also discern the relationship and whether or not this incident is a sign to review it.  Sometimes, we are given a blessing in disguise but because we do not discern and take the situation to Jesus in prayer, we fail to recognise the blessing in disguise.  Sometimes in fact ending a relationship after apologising appropriately is the best thing to do for both people involved.

In conclusion, the medium chosen for an apology should be appropriate for the nature of the mistake and the preferences of both individuals involved. While texting is not the best choice, it's not inherently morally wrong. The sincerity and intention behind the apology are what truly matter and both people being present face to face is best.

Collect for the 29th Sunday of Ordinary Time Year A

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COLLECT

 

The Collect for the 29^th Sunday of the Year reads as follows:

Almighty ever- living God,

Grant that we may always conform our will to Yours

And serve Your majesty in sincerity of heart.

Through our Lord Jesus Christ, Your Son,

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 for during the week, the following reflection questions emerged:

What do I understand God’s will to mean?

What areas in my life conform to God’s will?

What areas in my life need to conform to God’s will?

What areas in my life will I make a sincere effort to conform to God’s will this week?

How do I serve God’s majesty in sincerity of heart? ( at home, at work, in my parish).

 

GOSPEL REFLECTION

In today’s Gospel from Matthew, we witness a thought-provoking encounter between Jesus and the Pharisees, who sought to trap Him with a tricky question about paying taxes to Caesar. Their intention was to  both discredit Him with the Roman authorities and alienate Him from the Jewish crowd. However, Jesus responds with profound wisdom, revealing important spiritual lessons for us today.

First and foremost, Jesus' reply, "Render to Caesar the things that are Caesar's, and to God the things that are God's," emphasizes the importance of distinguishing between our earthly and heavenly responsibilities. He reminds us that while we live in the world and must comply with its systems and authorities, we also have a higher allegiance to God. This implies that our faith should not be used as a means to escape our civic duties but rather to inform and guide them.

Moreover, Jesus' words highlight the idea of balance and discernment. We are called to discern what rightfully belongs to Caesar, symbolizing worldly concerns, and what belongs to God, representing our spiritual devotion and moral obligations. It's a call to avoid either extreme: neglecting our civic responsibilities in the name of faith or prioritizing worldly matters to the detriment of our spiritual growth.

Additionally, this passage prompts us to reflect on the image of the coin. The coin bore the image of Caesar, signifying his authority and dominion. In contrast, we, as humans, bear the image of God. This teaches us that our true identity is found in our relationship with God, and our ultimate loyalty should be directed toward Him. Just as the coin belongs to Caesar because it bears his image, we belong to God because we bear His image.

In summary, Matthew 22:15-21 serves as a reminder of the need for discernment in balancing our earthly and spiritual responsibilities. It underscores the importance of recognizing our dual citizenship in the world and in God's kingdom. Ultimately, it challenges us to give our utmost loyalty to God while fulfilling our earthly obligations with integrity and wisdom.

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About the Mass Series: Communion Rite Part 12 -Our Father- Deliverance Prayer.

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‘DELIVERANCE PRAYER AND DOXOLOGY’ (for the Kingdom)

 

Perhaps you may have wondered why when the Our Father is recited at Mass we do not say Amen, yet at other times in private recitation we do.  This is because at Mass the Our Father leads straight into another prayer. 

 

A literary development from a text is called ‘embolism’ from the Greek meaning ‘piece added to the garment’. The embolism used here is ‘Deliver us, Lord from every evil…’ This Deliverance prayer, as it is sometimes called, goes back to the time of St Gregory the Great (6^th century). We are waiting in joyful hope for the coming in glory of Jesus.  We can wait in hope because we know that Christ has not left us orphans, and through the Church in the Mass and the Sacraments we are able to meet the Risen Christ in our midst.

In waiting in joyful hope therefore, we can indeed be delivered from every evil and be protected from all anxiety because in faith we know that the risen Christ does indeed offer us peace and mercy.

 

When the priest says this prayer, his hands are extended; it is an invitation to pray and also a visual sign to us of Christ.  Christ, through the priest invites us to pray for deliverance of every evil, all anxieties, temptations and he extends to us the gifts of peace and mercy.

 

Our response to this wonderful prayer is ‘For the kingdom, the power, and the glory are yours now and forever’. This is known as the Doxology, and by including it in the Mass, we are also showing some unity with other Christian brothers and sisters. 

It also expresses the reality that Christ is the alpha and omega and is ‘on the throne’ in our heart.

 

It should be noted that this is a concluding Doxology but should not be confused with the Great Doxology which occurred at the end of the Eucharistic Prayer: Through Him, With Him and In Him, in the unity of the Holy Spirit, all glory and honour is Yours, Almighty Father, for ever and ever.

St Teresa of Avila A beacon of Spiritual Light to God

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ST TERESA OF AVILA

St. Teresa of Avila, also known as St. Teresa of Jesus, was a remarkable figure in the history of Christian mysticism and spirituality. Born in 1515 in Gotarrendura, Spain, she went on to become a Carmelite nun, a prolific writer, and a renowned mystic. St. Teresa's life and works have left an indelible mark on Christian theology and continue to inspire seekers of spiritual truth and enlightenment. In this blog post, we will delve into the life, spirituality, and enduring legacy of this extraordinary woman.

Early Life and Conversion

Teresa was born into a noble family, but her early years were marked by illness and hardship. Despite her upbringing, she developed a deep sense of piety from a young age. As a teenager, she entered the Carmelite convent of the Incarnation in Avila, Spain, which marked the beginning of her lifelong spiritual journey.

It was during her time at the convent that Teresa experienced a profound spiritual transformation. She had a series of mystical experiences and encounters with God that would shape the rest of her life. Her mystical awakening led her to seek a more contemplative and ascetic life, which led to her eventual reform of the Carmelite order.

The Reform of the Carmelite Order

St. Teresa of Avila is perhaps best known for her role in reforming the Carmelite order. She believed that the Carmelite community had strayed from its original commitment to a life of simplicity, poverty, and deep prayer. In response, she embarked on a mission to restore the order to its roots.

With the support of St. John of the Cross, another influential Carmelite mystic, Teresa founded the Discalced Carmelites, a reform branch of the order. The "Discalced" or "Shoeless" Carmelites embraced a more austere and contemplative way of life, focusing on prayer and spiritual growth. St. Teresa's efforts were not without opposition and challenges, but her determination and faith persevered.

The Interior Castle: A Spiritual Masterpiece

One of St. Teresa's most famous works is "The Interior Castle" (El Castillo Interior), a spiritual masterpiece that continues to inspire readers to this day. In this book, she describes the soul's journey toward union with God using the metaphor of a castle with seven chambers. Each chamber represents a stage of spiritual development, with the innermost chamber symbolizing the soul's ultimate union with the Divine.

Throughout "The Interior Castle," St. Teresa emphasizes the importance of prayer, self-awareness, and surrender to God's will. She offers guidance on overcoming obstacles in the spiritual journey and provides valuable insights into the nature of divine love.

Legacy and Canonization

St. Teresa of Avila's influence on Christian spirituality cannot be overstated. Her writings have had a profound impact on countless individuals seeking a deeper connection with God. She is considered one of the great mystics of the Church and was the first woman to be named a Doctor of the Church, a title bestowed upon those whose theological writings are particularly significant.

St. Teresa's legacy endures not only through her writings but also through the countless monasteries and communities of Discalced Carmelites that continue her work and teachings. Her feast day is celebrated on October 15th, commemorating her enduring impact on the Catholic Church and the world of Christian mysticism.

St. Teresa of Avila's life and teachings are a testament to the power of faith, prayer, and spiritual transformation. Her mystical experiences and writings continue to guide and inspire seekers on their own spiritual journeys. As we reflect on the life of this extraordinary woman, we can draw valuable lessons about the importance of inner contemplation, simplicity, and surrender in our pursuit of a deeper connection with the Divine. St. Teresa of Avila remains a beacon of spiritual light, illuminating the path to a more profound and meaningful relationship with God.

As her feast falls on a Sunday, she is not celebrated this year liturgically. he is a Spanish Carmelite nun, reformer and Doctor of the Church. She is also the patron of Spain, the sick, religious and lace makers.

About the Mass series Vol 2: Communion Rite Part 11: Deliver us from evil

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About the Mass Series: Communion Rite Part 11- Our Father

9. ‘But deliver us from evil’

In this petition we pray to be kept safe from the power of Satan, the Evil One, and all that he stands for.  We pray that God will overcome evil in our lives.  In other words, we pray that evil will not hold sway in our lives and that we keep ever close to God’s heart.

 

Jesus also included this in his prayer to His Father.  ‘I am not asking you to take them out of the world but ask you to protect them from the evil one’ (Jn 17:15) 

 

The Catechism of the Catholic Church (1994) says:

‘When we ask to be delivered from the Evil One, we pray as well to be freed from all evils, present, past and future, and as a Church community we bring before our Father all the distress of the world that overwhelms humanity.  We are also praying for peace and the grace of perseverance in expectation of Christ’s return’. (Para 2854 p. 686)

 

Before we can adequately pray this petition, we need to be aware of the evil in our lives, both on a personal and community level.  We need to acknowledge that the power of the Evil One is real, and surrender to the power of Jesus, otherwise why would we ask to be delivered from evil in this petition.

Each year at Easter, we renew our baptismal promises.  In those renewal prayers we reject Satan, and all his works and all his empty promises. 

 Each day it is a wonderful opportunity to pray with more urgency to be delivered from evil, and to surrender totally to Jesus and to the power of His Spirit.  When tempted, we can choose to take a particular action which will drive the devil away from us and deliver us from evil. Four powerful ways we can be delivered from temptation and evil are:

1. .  .   Make the sign of the cross and say the words aloud (if possible). Saying the words aloud whilst blessing ourselves helps us to remember that we are children of God through the power of cross. When we cannot say the words aloud, then making the sign of the cross will still be powerful to be delivered from evil.
2. .     Tell the devil to ‘go back to hell or go back to where you belong. I am a child of God and coheir to the kingdom with Jesus.’
3. .    . Laugh at the devil and his temptation.  The devil does not like to be laughed at.
4. .    Say the name of Jesus slowly and reverently over and over again until the temptation passes.

 

May the Holy Spirit give us a new birth, strengthen us and fill us with His light.

May we be open to receive afresh the Spirit’s flame.

 

Collect for Twenty Seventh Sunday Year A

 

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COLLECT

Almighty ever-living God,

who in the abundance of Your Kindness

surpass the merits and desires of those who entreat You,

Pour out Your mercy upon us to pardon what conscience dreads

and to give what prayer does not dare to ask.

Through Our Lord Jesus Christ, Your Son,

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 this coming week the following reflection questions emerged:

1. How has God shown me abundance in my life?
2. How do I see myself in relation to God as Father?
3. What is my relationship with God the Father like? What steps will I take this week to improve this relationship?
4. What is it that my conscience dreads?  Seek the sacrament of Reconciliation this coming week?
5. What prayer do I not dare to ask but desire from God?

 

GOSPEL REFLECTION: Mt 21:33-43: The Parable of Tenants in the Vineyard.

The Gospel of Matthew offers us a parable in Chapter 21, verses 33-43, that is both a cautionary tale and a prophecy. Known as the Parable of the Tenants, it serves as a profound teaching about God’s generosity, humanity’s accountability, and the consequences of refusing to recognize and accept God's messengers, especially His Prophets and Jesus His own Son.

1. The Vineyard as a Symbol of God’s Kingdom and Generosity

The vineyard is a familiar biblical symbol for the people of Israel (see Isaiah 5:1-7), and by extension, it represents the Kingdom of God. God, the landowner, plants this vineyard, equipping it with all that it needs to bear fruit. Just as He has given the Israelites the law, the prophets, and a land flowing with milk and honey, God is generous and provides abundantly.

2. The Tenants as a Representation of Israel's Leaders

The tenants to whom the vineyard is entrusted are symbolic of the religious leaders of Israel. Over the ages, God has sent prophets to guide His people and to call them back to righteousness whenever they strayed. However, many of these prophets were mistreated or even killed. The parable reflects this reality. When the landowner sends his servants to gather the fruits, the tenants beat, kill, and stone them.

3. The Son as the Final Messenger

The climax of the parable comes when the landowner sends his son, thinking, "They will respect my son." This is a direct foreshadowing of God sending His only Son, Jesus, to the people of Israel. Tragically, like the tenants in the parable, the leaders of Israel do not recognize the Son's authority and plot to kill Him, thinking it would secure their position and power.

4. The Stone the Builders Rejected

Jesus concludes the parable by quoting Psalm 118:22-23: "The stone the builders rejected has become the cornerstone." This serves as a prophecy of His own death and resurrection. Jesus, though rejected and crucified, becomes the cornerstone of the Church, the foundation of our faith.

5. A Call to Self-examination

While it’s easy to point fingers at the chief priests and Pharisees, as Catholics, the parable also invites us to a personal reflection. How often have we, too, ignored the "servants" God has sent into our lives—whether they be His teachings, the promptings of the Holy Spirit, or the guidance of the Church? Have we sometimes been like the wicked tenants, seeking our own interests over the will of the Divine Landowner?

6. The Universality of the Kingdom

Finally, the parable ends with a reminder that the Kingdom of God is not limited to one group. If those originally entrusted with the Kingdom reject it, the Kingdom will be given to others who will produce its fruit. This foreshadows the spread of the Gospel to the Gentiles and underscores the universality of the Catholic Church.

In conclusion, the Parable of the Tenants is a potent reminder of God’s immense love and patience, the responsibility we have in bearing fruit for the Kingdom, and the grave consequences of rejecting the Son. It beckons us to constantly align our lives with God’s will and to be fruitful stewards of the faith we’ve been entrusted with.