Kingdom Come

The texts from the Roman Catholic Lectionary today challenge us to seek the direction of the Holy Spirit on how our contemplation of the “Lord’s Prayer” points to how we act in response to the reception of His daily bread.

Our Daily Bread

The reading from the Book of Sirach praises 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). (Sirach, CHAPTER 48 | USCCB, n.d.)

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). (Psalms, PSALM 97 | USCCB, n.d.)

In the Sermon on the Mount from the Gospel of Matthew, Jesus teaches The Lord’s Prayer. 

* [6:7–15] Matthew inserts into his basic traditional material an expansion of the material on prayer that includes the model prayer, the “Our Father.” That prayer is found in Lk 11:2–4 in a different context and in a different form.

* [6:7] The example of what Christian prayer should be like contrasts it now not with the prayer of the hypocrites but with that of the pagans. Their babbling probably means their reciting a long list of divine names, hoping that one of them will force a response from the deity.

* [6:9–13] Matthew’s form of the “Our Father” follows the liturgical tradition of his church. Luke’s less developed form also represents the liturgical tradition known to him, but it is probably closer than Matthew’s to the original words of Jesus.

* [6:9] Our Father in heaven: this invocation is found in many rabbinic prayers of the post-New Testament period. Hallowed be your name: though the “hallowing” of the divine name could be understood as reverence done to God by human praise and by obedience to his will, this is more probably a petition that God hallow his own name, i.e., that he manifest his glory by an act of power (cf. Ez 36:23), in this case, by the establishment of his kingdom in its fullness.

* [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.

* [6:11] Give us today our daily bread: the rare Greek word epiousios, here daily, occurs in the New Testament only here and in Lk 11:3. A single occurrence of the word outside of these texts and of literature dependent on them has been claimed, but the claim is highly doubtful. The word may mean daily or “future” (other meanings have also been proposed). The latter would conform better to the eschatological tone of the whole prayer. So understood, the petition would be for a speedy coming of the kingdom (today), which is often portrayed in both the Old Testament and the New under the image of a feast (Is 25:6; Mt 8:11; 22:1–10; Lk 13:29; 14:15–24).

* [6:12] Forgive us our debts: the word debts is used metaphorically of sins, “debts” owed to God (see Lk 11:4). The request is probably for forgiveness at the final judgment.

* [6:13] Jewish apocalyptic writings speak of a period of severe trial before the end of the age, sometimes called the “messianic woes.” This petition asks that the disciples be spared that final test.

* [6:14–15] These verses reflect a set pattern called “Principles of Holy Law.” Human action now will be met by a corresponding action of God at the final judgment. (Matthew, CHAPTER 6 | USCCB, n.d.)

Gladyce Janky understands that St. Ignatius of Loyola suggested saying this prayer before beginning the Examen.  Some days, this prayer is her Examen.  Following St. Ignatius’ advice, she modifies a few words to be drawn more deeply into a conversation with God.  

  

Begin by settling into my private prayer space.   

Step One – Relish my day.

Our Father – helps me to put down the busyness of my day, focusing my attention and bringing me into conversation with the One who loves me unconditionally.     

Who is in heaven – I feel the tensions leave my body, mind, and soul as I visualize a place where humans live in harmony with each other and all of creation.  Psychologically, I slow down, easing into God’s space to be aware of God’s presence.

Step Two – Ask for God’s help.

Holy is your name – I ask the Holy One to reveal my day through God’s lens, trusting that Jesus will be with me to celebrate the blessings and offer comfort for the difficulties experienced.

Step Three – Review my day.

Your Kingdom come, your will be done on earth as it is in heaven  – I notice the events of my day without judgment, such as:  When did I surrender to God’s agenda today, or did I think I am somehow in charge?   Do I trust God’s perfect plan will unfold at the “right time,” or did I lose hope thinking God might not be in charge?  

Give us this day our daily bread – I notice the events of my day without judgment, such as: The  “bread” I freely receive each day (shelter, food, clothing, freedom, the Gospel message, etc.), and I reflect on how I serve (or failed to serve) those who struggle for “bread.” I ask God to provide “bread” that fills each person’s needs.

Step Four – Repent.

Forgive my sins – I ask forgiveness for the damage I caused in my relationships today, especially my relationship with God.  I consider how I am caring for the gift of life God has given me.  I ask, how did I care for God’s creation today?  I praise God for the gift of the day and ask forgiveness for all of my transgressions. (Janky, n.d.)

Don Schwager quotes “Blessed are they who recognize their Father!” by Tertullian, 160-225 A.D.

"Our Lord so frequently spoke to us of God as Father. He even taught us to call none on earth father, but only the one we have in heaven (Matthew 23:9). Therefore, when we pray to the Father, we are following this command. Blessed are they who recognize their Father! Remember the reproach made against Israel, when the Spirit calls heaven and earth to witness, saying, 'I have begotten sons and they have not known me' (Isaiah 1:2). In addressing him as Father we are also naming him God, so as to combine in a single term both filial love and power. Addressing the Father, the Son is also being addressed, for Christ said, 'I and the Father are one.' Nor is Mother Church passed over without mention, for the mother is recognized in the Son and the Father, as it is within the church that we learn the meaning of the terms Father and Son." (excerpt from ON PRAYER 2.2-6) (Schwager, n.d.)

The Word Among Us Meditation on Matthew 6:7-15 urges us to think about how many great saints have prayed the Lord’s prayer! Imagine all the consolation and wisdom that people like Catherine of Siena, Ignatius of Loyola, and Thérèse of Lisieux have derived from offering these simple but profound words to our heavenly Father.

Prayer is the foundation on which all other spiritual growth is built. It is the spring from which works of mercy flow. Most importantly, it is the source of your ability to love as Jesus loves and to forgive as he forgives. This is the path of holiness that the saints themselves walked—and Jesus is inviting you to walk the same path!

So as you pray the Lord’s Prayer today, let the saints encourage you. Trust that the Holy Spirit wants to lead you into your Father’s presence. Then quiet your heart so you can sense how close he is to you. Holiness is far more accessible than you thought!

“Lord, teach me to pray!” (Meditation on Matthew 6:7-15, n.d.)

Friar Jude Winkler notes that Sirach is one of the last books of the Hebrew Testament that dates to the 2nd Century BCE and emphasizes Hebrew heroes as just as important as Greek figures. The book was initially only available in Greek translation, was omitted from the Hebrew and Protestant canon, and has been discovered in recent times in Hebrew. Friar Jude reminds us that the Lord’s Prayer asserts that if we are not able to forgive, we are not likely to be able to receive the fullness of the Love of God.

Fr. Richard Rohr, OFM, describes how psychology and spirituality affirm the direction of growth. He notes that in the various schemas of development, psychology and spirituality come together beautifully to show us that our growth is going somewhere. The trajectory is toward union: union with God/Reality, with the self (mind, heart, and body), with others, and with the cosmos. All seem to agree that the beginning levels of our consciousness are dualistic, while the later or deeper levels are non-dual and unitive. The only way to move from stage to stage is basically by some form of wounding, failure, or darkness. All seem to agree that we have to go through a period of unknowing (which sounds like faith to me) to know at a more mature level.

For our spirituality to be authentic, we must experience things from the inside out instead of just the outside in. In the materialistic and highly overstimulated culture in which so many of us live, we tend to let others define us instead of drawing from our own deep well. (Please do not hear that in an individualistic way; it is finally the exact opposite—which is truly a paradox.) Indeed, the goal of mature religion is to help us die before we die: die to our small or passing self so we can discover our Big Self. All major religions describe this in one way or another: A false and largely self-constructed identity must be surrendered before the True Self can stand radiant and revealed. Jesus said, “Whoever would save their life shall lose it, and whoever shall lose their life for my sake will save it” (Luke 9:24), and “Unless a grain of wheat falls to the ground and dies, it remains a single grain, but if it dies, it shall yield a rich harvest” (John 12:24). This is basic and essential conversion. Good religion and good psychology agree. (Rohr, n.d.)

We ponder the coming of the Kingdom in our lives as we contemplate how our relationship with God and the people in our lives gives us our daily spiritual bread for life.

References

Janky, G. (n.d.). Daily Reflection Of Creighton University's Online Ministries. OnlineMinistries. Retrieved June 20, 2024, from https://onlineministries.creighton.edu/ 

Matthew, CHAPTER 6 | USCCB. (n.d.). Daily Readings. Retrieved June 20, 2024, from https://bible.usccb.org/bible/matthew/6?7 

Meditation on Matthew 6:7-15. (n.d.). The Word Among Us: Homepage. Retrieved June 20, 2024, from https://wau.org/meditations/2024/06/20/1004432/ 

Psalms, PSALM 97 | USCCB. (n.d.). Daily Readings. Retrieved June 20, 2024, from https://bible.usccb.org/bible/psalms/97?1 

Rohr, R. (n.d.). Daily Meditations — Center for Action and Contemplation. Center for Action and Contemplation. Retrieved June 20, 2024, from https://cac.org/daily-meditations/essential-conversion/ 

Schwager, D. (n.d.). Daily Scripture Readings and Meditations. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved June 20, 2024, from https://www.dailyscripture.net/daily-meditation/?ds_year=2024&date=jun20 

Sirach, CHAPTER 48 | USCCB. (n.d.). Daily Readings. Retrieved June 20, 2024, from https://bible.usccb.org/bible/sirach/48?1 

Protection and Blessing

The texts from the Roman Catholic Lectionary today resonate with our mission as prophet and leader and our example of fullness of life in living the Beatitudes.

True Colour Blessings

In the reading from the First Book of Kings, Elijah Predicts a Drought.

* [17:1] This verse introduces the enigmatic figure of Elijah the Tishbite. (The name “Elijah” means “the Lord is my God.” The meaning of “Tishbite” is unknown; it may refer to a place or to a social class.) His appearance before Ahab is abrupt and involves several matters that will unify the whole Elijah story. His claim to “serve the Lord” (lit., to “stand before the Lord”) points forward to 19:13, where he refuses to do so; the center of narrative tension on this level is the question of the prophet’s autonomy in God’s service. His proclamation of a drought points forward to 18:41–45 where he announces the drought’s end; the center of narrative tension on this level is the struggle between the Lord and the Canaanite fertility god Baal for the loyalties of Israel. His claim that the drought is due to his own word of power (“except at my word”) points forward to 17:24 where the widow acknowledges the divine source of the word Elijah speaks; the center of narrative tension on this level is the gradual characterization of the prophet as one who receives a divine word (vv. 2, 8), obeys it (v. 5), conveys an effective divine word of threat (v. 1) or promise (vv. 14, 16), and even speaks an effective human word of entreaty to God (vv. 20, 22). (1 Kings, CHAPTER 17 | USCCB, n.d.)

Psalm 121 offers assurance of God’s Protection.

* [Psalm 121] A blessing given to someone embarking on a dangerous journey whether a soldier going on a campaign or a pilgrim returning home from the Temple. People look anxiously at the wooded hills. Will God protect them on their journey (Ps 121:1)? The speaker declares that God is not confined to a place or a time (Ps 121:2), that every step is guarded (Ps 121:3–4); night and day (Ps 121:5–6) God watches over their every movement (Ps 121:7–8). (Psalms, PSALM 121 | USCCB, n.d.)

In the Gospel of Matthew, Jesus begins the Sermon on the Mount with The Beatitudes.

* [5:3–12] The form Blessed are (is) occurs frequently in the Old Testament in the Wisdom literature and in the psalms. Although modified by Matthew, the first, second, fourth, and ninth beatitudes have Lucan parallels (Mt 5:3 // Lk 6:20; Mt 5:4 // Lk 6:21b; Mt 5:6 // Lk 6:21a; Mt 5:11–12 // Lk 5:22–23). The others were added by the evangelist and are probably his own composition. A few manuscripts, Western and Alexandrian, and many versions and patristic quotations give the second and third beatitudes in inverted order.

* [5:3] The poor in spirit: in the Old Testament, the poor (’anāwîm) are those who are without material possessions and whose confidence is in God (see Is 61:1; Zep 2:3; in the NAB the word is translated lowly and humble, respectively, in those texts). Matthew added in spirit in order either to indicate that only the devout poor were meant or to extend the beatitude to all, of whatever social rank, who recognized their complete dependence on God. The same phrase poor in spirit is found in the Qumran literature (1QM 14:7).

* [5:4] Cf. Is 61:2, “(The Lord has sent me)…to comfort all who mourn.” They will be comforted: here the passive is a “theological passive” equivalent to the active “God will comfort them”; so also in Mt 5:6, 7.

* [5:5] Cf. Ps 37:11, “…the meek shall possess the land.” In the psalm “the land” means the land of Palestine; here it means the kingdom.

* [5:6] For righteousness: a Matthean addition. For the meaning of righteousness here, see note on Mt 3:14–15.

* [5:8] Cf. Ps 24:4. Only one “whose heart is clean” can take part in the temple worship. To be with God in the temple is described in Ps 42:3 as “beholding his face,” but here the promise to the clean of heart is that they will see God not in the temple but in the coming kingdom.

* [5:10] Righteousness here, as usually in Matthew, means conduct in conformity with God’s will.

* [5:12] The prophets who were before you: the disciples of Jesus stand in the line of the persecuted prophets of Israel. Some would see the expression as indicating also that Matthew considered all Christian disciples as prophets. (Matthew, CHAPTER 5 | USCCB, n.d.)

Tamora Whitney comments that, in the beatitudes, we are told that this suffering will not last forever. We are told that we will have a reward. And we are told that we are already blessed.

I’m an English teacher, so I pay attention to verb tenses. Every statement starts with “Blessed are” – that’s present tense. That’s right now. We are blessed right now, already. We don’t have to wait for that. The poor in spirit are blessed and the kingdom of heaven is theirs. Now.  Present tense.  Who are the poor in spirit? What does that mean? It’s those who are humble, who know that they need God, and who are open to him. It’s not the rulers, not the rich, not the smug; it’s the ordinary folks who are struggling, and who are trying their best. (Whitney, n.d.)

Don Schwager quotes “Perfect blessedness is humility of spirit,” by Hilary of Poitiers (315-367 AD).

"'Blessed are the poor in spirit, for theirs is the kingdom of heaven.' The Lord taught by way of example that the glory of human ambition must be left behind when he said, 'The Lord your God shall you adore and him only shall you serve' (Matthew 4:10). And when he announced through the prophets that he would choose a people humble and in awe of his words [Isaiah 66:2], he introduced the perfect Beatitude as humility of spirit. Therefore he defines those who are inspired as people aware that they are in possession of the heavenly kingdom... Nothing belongs to anyone as being properly one's own, but all have the same things by the gift of a single parent. They have been given the first things needed to come into life and have been supplied with the means to use them." (excerpt from commentary ON MATTHEW 4.2) (Schwager, n.d.)

The Word Among Us Meditation on Matthew 5:1-12 comments that this Beatitude teaches us that each one of us can be a peacemaker. Yes, we do that by working to end conflicts. But there’s another way we can bring peace into our world. By being at peace and maintaining our peace, we can actually help the people around us find peace as well.

The Hebrew word that’s often used in the Bible for peace, shalom, conveys a sense of safety, soundness, health, perfection, or completion. And ultimately, Jesus, the “Prince of Peace,” is the only One who can bring us this kind of peace.

Just think, you can be a peacemaker! Your attitude is contagious, and you can be a force for good for everyone around you.

“Lord, give me your peace—the peace that passes all understanding—so that I can bring that peace to others.” (Meditation on Matthew 5:1-12, n.d.)

Friar Jude Winkler comments on the mission of Elijah against the adoration of Baal and how his mission involves attention to “as the sin so the punishment”. The Beatitudes in Matthew and more spiritual than the more material and more like the Jewish Covenant formula of blessings and curses in Luke. Friar Jude reminds us that the counter intuitive Beatitudes outline the Kingdom proclaimed by Jesus.

 

Fr. Richard Rohr, OFM, introduces author and filmmaker Cassidy Hall who describes coming to embrace her queerness as a path to intimacy with her true self.

Everyone carries their own true self in their own way, in their own words, and in their own time. And that is also beautifully queer. My true self is the queer way I rest my ear to the chest of a tree, listening for its heartbeat. My true self is the part of me that shows up at the Indiana statehouse when anti-trans bills are brought to the table, knowing the privilege of my own position as a cis queer white woman and the roles I am called to in communal care. My true self is the part of me that keeps asking questions, stays curious about my own blossoming, and holds myself—and the world—with open hands…. As we unclench our fists, shedding internalized norms and expectations, we step toward everything alive, toward everything wild, toward the truth of who we are. (Rohr, n.d.)

We seek the guidance of the Holy Spirit to accept how our Baptismal anointing as priest, prophet, and leader will be lived out as “Beatitude People” in gratitude for our being blessed.

References

Matthew, CHAPTER 5 | USCCB. (n.d.). Daily Readings. Retrieved June 10, 2024, from https://bible.usccb.org/bible/matthew/5?1 

Meditation on Matthew 5:1-12. (n.d.). The Word Among Us: Homepage. Retrieved June 10, 2024, from https://wau.org/meditations/2024/06/10/993614/ 

1 Kings, CHAPTER 17 | USCCB. (n.d.). Daily Readings. Retrieved June 10, 2024, from https://bible.usccb.org/bible/1kings/17?1 

Psalms, PSALM 121 | USCCB. (n.d.). Daily Readings. Retrieved June 10, 2024, from https://bible.usccb.org/bible/psalms/121?1 

Rohr, R. (n.d.). Allowing Ourselves to Unfold. CAC Daily Meditations. Retrieved June 10, 2024, from https://cac.org/daily-meditations/allowing-ourselves-to-unfold/ 

Schwager, D. (n.d.). Rejoice and Be Glad, for Your Reward Is Great in Heaven. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved June 10, 2024, from https://www.dailyscripture.net/daily-meditation/?ds_year=2024&date=jun10 

Whitney, T. (n.d.). Daily Reflection Of Creighton University's Online Ministries. Creighton University's Online Ministries. Retrieved June 10, 2024, from https://onlineministries.creighton.edu/CollaborativeMinistry/061024.html