The readings from the Roman Catholic Lectionary today invite contemplation of how the glory of God, recognized in our Tradition, is shown in the intimacy with which Jesus calls us to do the will of the Father.
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| Footsteps of the Father |
The reading from the Wisdom of Sirach outlines the Glory of God in the lives of Elijah and Elisha.
* [48:12–16] Elisha continued Elijah’s work (vv. 12–14), but the obstinacy of the people eventually brought on the destruction of the kingdom of Israel and the dispersion of its subjects. Judah, however, survived under the rule of Davidic kings, both good and bad (vv. 15–16).1
Psalm 97 declares the Glory of God’s Reign.
* [Psalm 97] The hymn begins with God appearing in a storm, a traditional picture of some ancient Near Eastern gods (Ps 97:1–6); cf. Ps 18:8–16; Mi 1:3–4; Heb 3:3–15. Israel rejoices in the overthrowing of idol worshipers and their gods (Ps 97:7–9) and the rewarding of the faithful righteous (Ps 97:10–12).2
In the Sermon on the Mount from the Gospel of Matthew, Jesus teaches the Lord’s Prayer.
* [6:10] Your kingdom come: this petition sets the tone of the prayer, and inclines the balance toward divine rather than human action in the petitions that immediately precede and follow it. Your will be done, on earth as in heaven: a petition that the divine purpose to establish the kingdom, a purpose present now in heaven, be executed on earth.3
Joan Blandin Howard comments that in these times of social, political and racial unrest there is much need for genuine and sincere dialogue…..and prayer.
These are not ordinary times and this prayer, The Our Father, the Lord’s Prayer is no ordinary prayer. This prayer, these words are invitational into a deep and intimate relationship with our Father. Jesus is encouraging us to go to our Father, praise Him, confide in Him, and ask for our daily bread – whatever it might be for today. Jesus and his Father are suffering with and among us. Jesus wept at the prospect of having to leave his beloved friends. Overlooking Jerusalem, Jesus wept, aware of the many he had not touched. For the ones who did not know him. For those suffering, hungry for their daily bread and not knowing who or how to ask. And yet, Jesus and our Father dwell among us. What do I need to get through today? How am I encountering Jesus and his Father in my life today? How and what was I fed? Where and how was I protected from evil and harm? Where and how was I aware of a loving presence surrounding and protecting me. These are not ordinary times, but we have an extra-ordinary prayer and we are living in the extra-ordinary compassion, love and abiding presence of Jesus and his Father, Our Father.4
Don Schwager quotes “Pardon your brother and sister,” by Saint Augustine, Bishop of Hippo, 354-430 A.D.
"Pardon, that you may be pardoned. In doing this, nothing is required of the body. It is the will that acts. You will experience no physical pain - you will have nothing less in your home. Now in truth, my brothers and sisters, you see what an evil it is that those who have been commanded to love even their enemy do not pardon a penitent brother or sister." (quote from Sermon 210,10)5
The Word Among Us Meditation on Matthew 6:7-15 comments when we express our needs to the Lord in petition or intercession, it’s not to give him new information or to change his mind. He already knows what we need. He already wants to bless us, and he already knows how he will do it.
Because prayer changes us by putting us in contact with God. When we turn our hearts toward him and bring him our needs, we recognize that he is God and we are not. We acknowledge that we can’t fix ourselves—or anyone else. We can’t solve all our problems; we need God’s power and goodness to help us. This realization softens our hearts, and we become more open to receive his mercy and grace…
“Father, I bring you my needs today. I trust in your goodness. Your will be done!”6
Friar Jude Winkler comments on the impact of the Hellenistic era, in the time of Alexander the Great, on the Book of Sirach. The Lord’s Prayer is counter to the 1st Century culture that placed God at the end of the universe. Friar Jude reminds us of the call to be open to God and forgiveness in the Lord’s Prayer.
Fr. Richard Rohr, OFM, comments Francis and Clare of Assisi were not so much prophets by what they said as in the radical, system-critiquing way that they lived their lives...Their agenda for justice was the most foundational and undercutting of all others: a very simple lifestyle outside the system of production and consumption (the real meaning of the vow of poverty), plus a conscious identification with the marginalized of society (the communion of saints pushed to its outer edge). In this position, you do not “do” acts of peace and justice as much as your life is itself peace and justice. You take your small and sufficient place in the great and grand scheme of God.
When Jesus and John’s Gospel used the term “the world,” they did not mean the earth, creation, or civilization, which Jesus clearly came to love and save (see John 12:47). They were referring to idolatrous systems and institutions that are invariably self-referential and “always passing away” (see 1 Corinthians 7:31). Francis and Clare showed us it is possible to change the system not by negative attacks (which tend to inflate the ego), but simply by quietly moving to the side and doing it better!7
The Glory of God is made present in our lives as we grow through prayer and action to reflect more surrender to the will of God .
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