Entrance into the Order of Catechumens #743

RITUAL MASSES

   I.   FOR THE CONFERRAL OF CHRISTIAN INITIATION

      1. Catechumenate and Christian Initiation of Adults

          -Entrance into the Order of Catechumens

The following texts may be used or other appropriate texts may be chosen.

First Reading

Genesis 12:1-4a

The Lord said to Abram:

“Go forth from the land of your kinsfolk

and from your father’s house to a land that I will show you.

“I will make of you a great nation,

and I will bless you;

I will make your name great,

so that you will be a blessing.

I will bless those who bless you

and curse those who curse you.

All the communities of the earth

shall find blessing in you.”

Abram went as the Lord directed him.

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Commentary on Gn 12:1-4a

The genealogy of the Hebrew generations that ended with Abram and his wife migrating from the land of Ur (Genesis 11:27ff) sets this reading as a formal introduction. Abram (later Abraham) is chosen by God to become a great leader of people in holiness. "The universalism that marked Genesis chapters 1-11 having now failed, the Lord begins anew, singling out one Mesopotamian - in no way distinguished from his peers as yet - and promising to make of him a great nation, not numbered in the seventy nations of chapter 10.  What the Lord promises Abram (his name is changed to "Abraham" only in Chapter 17) - land, numerous offspring, and blessing - constitutes to a large extent a reversal of some of the curses on Adam and Eve - exile, pain in childbirth, and uncooperative soil (Genesis 3:16-24)."[1]

 

The blessing provided here is discussed at some length in the notes on this section: “Shall find blessing in you: the sense of the Hebrew expression is probably reflexive, "shall bless themselves through you" (i.e., in giving a blessing they shall say, "May you be as blessed as Abraham"), rather than passive, "shall be blessed in you." Since the term is understood in a passive sense in the New Testament (Acts 3:25; Galatians 3:8), it is rendered here by a neutral expression that admits to both meanings; so also in the blessings given by God to Isaac (Genesis 26:4) and Jacob (Genesis 28:14).”[2]

CCC: Gn 12:1-4 145; Gn 12:1 59; Gn 12:2 762, 1669; Gn 12:3 706, 2676; Gn 12:3 LXX 59; Gn 12:4 2570

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Responsorial Psalm

Psalm 33:4-5, 12-13, 18-19, 20 and 22

R. (12) Blessed the people the Lord has chosen to be his own.

  or:

R. [22) Lord, let your mercy be on us, as we place our trust in you.

For upright is the word of the LORD,

  and all his works are trustworthy.

He loves justice and right;

   of the kindness of the LORD the earth is full.

R. Blessed the people the Lord has chosen to be his own.

  or:

R. Lord, let your mercy be on us, as we place our trust in you.

Blessed the nation whose God is the LORD,

  the people he has chosen for his own inheritance.

From heaven the LORD looks down; he sees all mankind.

R. Blessed the people the Lord has chosen to be his own.

  or:

R. Lord, let your mercy be on us, as we place our trust in you.

But see, the eyes of the LORD are upon those who fear him,

  upon those who hope for his kindness,

To deliver them from death

  and preserve them in spite of famine.

R. Blessed the people the Lord has chosen to be his own.

  or:

R. Lord, let your mercy be on us, as we place our trust in you.

Our soul waits for the LORD,

  who is our help and our shield.

May your kindness, O LORD, be upon us

  who have put our hope in you.

R. Blessed the people the Lord has chosen to be his own.

  or:

R. Lord, let your mercy be on us, as we place our trust in you.

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Commentary on Ps 33:4-5, 12-13, 18-19, 20 and 22

Psalm 33 is a song of praise and thanksgiving. In this selection the emphasis is on faithfulness to God who has saving power combined with hope, a central component of faith in God. The psalm rejoices in the active help God gives to his chosen people. God's out-stretched hand is visible most clearly in times of dire need. The singer petitions the Lord to continue his kindness to those whose hope is in the Lord.

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Gospel

John 1:35-42

John was standing with two of his disciples,

and as he watched Jesus walk by, he said,

Behold, the Lamb of God

The two disciples heard what he said and followed Jesus.

Jesus turned and saw them following him and said to them,

“What are you looking for?”

They said to him, “Rabbi” (which translated means Teacher),

“where are you staying?”

He said to them, “Come, and you will see.”

So they went and saw where he was staying,

and they stayed with him that day.

It was about four in the afternoon.

Andrew, the brother of Simon Peter,

was one of the two who heard John and followed Jesus.

He first found his own brother Simon and told him,

“We have found the Messiah,” which is translated Christ.

Then he brought him to Jesus.

Jesus looked at him and said,

“You are Simon the son of John;

you will be called Cephas,” which is translated Peter.

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Commentary on Jn 1:35-42

John the Baptist recognizes Jesus as the Messiah, once again pronouncing the words he spoke when the Lord presented himself for baptism: “Behold, the Lamb of God” (John 1:29-34). It also shows the humility of the “Voice,” always deferring to the “Word.” St. John’s disciples hear him identify Jesus as “the Lamb of God” and follow Jesus. St. John, who must “decrease” (John 3:30), encourages his own disciples to follow Jesus. In this passage, a shortened version of the call of the first disciples, we see the impact of the prophet’s pronouncement on two of his own disciples, one of whom, St. Andrew, we will come to revere as one of the Twelve. He is the brother of Peter. Once he has become aware of the identity of Jesus, he invites his brother to join him in faith. It is Simon Peter who receives his new name, “Rock,” in this story. (See also the commentary on Matthew 16:13-19.)

 

It is interesting to note the evolution of the name given to St. Andrew's brother through the multi-linguistic nature of the translation of  “…you will be called Cephas,” “which is translated Peter.” Cephas is from the Aramaic which means rock; however the original translation was from Aramaic to Greek.  Rock in Greek is rendered as Petros. Our name Peter derives from that form.

CCC: Jn 1:36 608

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[1] The Jewish Study Bible, Oxford University Press, New York, NY, © 2004 pp. 30
[2] See NAB footnote on Genesis 12:1-4

Election or Enrollment of Names #744

RITUAL MASSES

   I.   FOR THE CONFERRAL OF CHRISTIAN INITIATION

      1. Catechumenate and Christian Initiation of Adults

          -Election or Enrollment of Names

If this is done on the First Sunday of Lent, the readings of any series in the three year cycle of readings for this Sunday may be used: (22A) Cycle A  (23B) Cycle B  (24C) Cycle C

If this is done outside of this Sunday and the readings of the day are not appropriate, readings from those assigned to the First Sunday of Lent (#22-24 above), or other suitable readings, should be selected.

First Scrutiny #745

RITUAL MASSES

   I.   FOR THE CONFERRAL OF CHRISTIAN INITIATION

      1. Catechumenate and Christian Initiation of Adults

          -First Scrutiny

The readings and chants are always taken from the Third Sunday of Lent, Year A (#28A)

Second Scrutiny #746

RITUAL MASSES

   I.   FOR THE CONFERRAL OF CHRISTIAN INITIATION

      1. Catechumenate and Christian Initiation of Adults

          -Second Scrutiny

The readings and chants are always taken from the Fourth Sunday of Lent, Year A (#31A).  The following reading may also be chosen: Exodus 13:21-22.

*Exodus 13:21-22

The LORD preceded the people,

in the daytime by means of a column of cloud to show them the way,

and at night by means of a column of fire to give them light.

Thus they could travel both day and night.

Neither the column of cloud by day

nor the column of fire by night

ever left its place in front of the people.

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Commentary on Ex 13:21-22

This passage follows the release of the Israelites from bondage by Pharaoh.  They are walking through the wilderness, headed for the Red Sea.  God leads them with a unique phenomena; pillars of cloud by day and fire by night.  "The cloud and the fire are the sign that shows God is with them.  The sacred writer gives all these details to make it clear that the entire people see with their eyes that God himself had brought them out of Egypt, was leading them, was protecting them, and was making himself manifest to them."[1]

CCC: 13:22 659

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* Note: this passage is not published in the Lectionary.  It is placed here for reference since it is an option listed for the Second Scrutiny.

[1]  The Navarre Bible: “Pentateuch”, Scepter Publishers, Princeton, NJ, © 2003, pp. 297

Third Scrutiny #747

RITUAL MASSES

   I.   FOR THE CONFERRAL OF CHRISTIAN INITIATION

      1. Catechumenate and Christian Initiation of Adults

          -Third Scrutiny

Readings and chants are always taken from the Fifth Sunday of Lent. Year A (#34A)

Presentation of the Creed #748

RITUAL MASSES

   I.   FOR THE CONFERRAL OF CHRISTIAN INITIATION

      1. Catechumenate and Christian Initiation of Adults

          -Presentation of the Creed

748 First Reading

Deuteronomy 6:1-7

Moses said to the people:

"These then are the commandments, the statutes, and decrees

which the LORD, your God, has ordered

that you be taught to observe in the land

into which you are crossing for conquest,

so that you and your son and your grandson

may fear the LORD, your God,

and keep, throughout the days of your lives,

all his statutes and commandments which I enjoin on you,

and thus have long life.

Hear then, Israel, and be careful to observe them,

that you may grow and prosper the more,

in keeping with the promise of the LORD, the God of your fathers,

to give you a land flowing with milk and honey.

"Hear, O Israel! The LORD is our God, the LORD alone!

Therefore, you shall love the LORD, your God,

with all your heart,

and with all your soul,

and with all your strength.

Take to heart these words which I enjoin on you today.

Drill them into your children.

Speak of them at home and abroad, whether you are busy or at rest.

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Commentary on Dt 6:1-7

This passage is taken from Moses’ second address, introducing the “Law” to the people of God. Here the prophet speaks of the covenantal responsibility the faithful have to keep the Law of God. The people are entering the land of Canaan, a fertile area (“…a land flowing with milk and honey”) much different from the desert they have wandered. Moses points to this gift as God’s offering in return for their faithful adherence to the Law.

The selection continues with an iteration of the “Shema” (Hear). A prayer offered each day by religious Jews. It is basically an expansion of the First Commandment, exhorting the people to reject all other gods (in the historical context of the reading, this would apply especially to the Baal of Canaan). The clear intent is to place the love of God first in all things, making the need to offer all things to God foremost in all circumstances and endeavors. The selection concludes with an exhortation to teach these commandments to all the generations that are to come and to recite them daily.

CCC: Dt 6:4-5 201, 459, 2093; Dt 6:4 228, 2083; Dt 6:5 368, 2055, 2133

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Responsorial Psalm

Psalm 19:8, 9, 10, 11

R. (John 6:68c) Lord, you have the words of everlasting life.

The law of the LORD is perfect,

refreshing the soul;

The decree of the LORD is trustworthy,

giving wisdom to the simple.

R. Lord, you have the words of everlasting life.

The precepts of the LORD are right,

rejoicing the heart;

The command of the LORD is clear,

enlightening the eye.

R. Lord, you have the words of everlasting life.

The fear of the LORD is pure,

enduring forever;

The ordinances of the LORD are true,

all of them just.

R. Lord, you have the words of everlasting life.

They are more precious than gold,

than a heap of purest gold;

Sweeter also than syrup

or honey from the comb.

R. Lord, you have the words of everlasting life.

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Commentary on Ps 19:8, 9, 10, 11

Psalm 19 is a hymn of praise. In this passage we give praise for God’s gift of the Law which guides us in our daily lives. The hymn also extols the virtues of obedience and steadfastness to the Law and its precepts. The passage also reflects the idea that following God’s statutes leads to peace and prosperity.

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Second Reading

First Option

Romans 10:8-13

Brothers and sisters:

What does Scripture say?

The word is near you,
in your mouth and in your heart

—that is, the word of faith that we preach—,

for, if you confess with your mouth that Jesus is Lord

and believe in your heart that God raised him from the dead,

you will be saved.

For one believes with the heart and so is justified,

and one confesses with the mouth and so is saved.

For the Scripture says,

No one who believes in him will be put to shame.

For there is no distinction between Jew and Greek;

the same Lord is Lord of all,

enriching all who call upon him.

For “everyone who calls on the name of the Lord will be saved.”

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Commentary on Rom 10:8-13

The author of the Letter to the Romans (probably from the Pauline Community) provides a confession of faith in Jesus and the view of the universal invitation to Christ. Anyone who calls on Christ in sincerity and believes in his divinity has access to his mercy and salvation.

Taken in the context, this reading is part of a larger apologetic discourse about Christ being the one who brings salvation, as opposed to the view held by some Jews that it came from the Law of Moses. In those circumstances and at that time in history, this reading takes on a different meaning: professing Christ openly could result in persecution and even death.

 

CCC: Rom 10:9 343, 186, 449; Rom 10:12-13 2739; Rom 10:13 2666

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Second Option

1 Corinthians 15:1-8*

I am reminding you, brothers and sisters,

of the Gospel I preached to you,

which you indeed received and in which you also stand.

Through it you are also being saved,

if you hold fast to the word I preached to you,

unless you believed in vain.

For I handed on to you as of first importance what I also received:

that Christ died for our sins

in accordance with the Scriptures;

that he was buried;

that he was raised on the third day

in accordance with the Scriptures;

that he appeared to Cephas, then to the Twelve.

After that, he appeared to more

than five hundred brothers and sisters at once,

most of whom are still living,

though some have fallen asleep.

After that he appeared to James,

then to all the Apostles.

Last of all, as to one born abnormally,

he appeared to me.

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Commentary on 1 Cor 15:1-8

In this passage we find Paul addressing the flagging faith in the resurrection expressed by some of those in Corinth. He uses what is probably a creedal statement to express the official belief of the Church, and then speaks of eyewitness events surrounding Jesus’ resurrection.

Unfortunately there is no documentation in the Gospels for his reference to either Jesus’ appearance to James (nor do we know to which James he is referring) or to the 500 believers. He concludes in humility, reminding them that he also saw the Risen Lord, although in lesser circumstances. (“Last of all, as to one born abnormally, he appeared to me.”)

CCC: 1 Cor 15:3-5 186; 1 Cor 15:3-4 639, 652; 1 Cor 15:3 519, 601, 619, 624; 1 Cor 15:4-8 642; 1 Cor 15:4 627; 1 Cor 15:5 552, 641; 1 Cor 15:7-8 857; 1 Cor 15:8 659

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OR Shorter Form: 1 Corinthians 15:1-4

I am reminding you, brothers and sisters,

of the Gospel I preached to you,

which you indeed received and in which you also stand.

Through it you are also being saved,

if you hold fast to the word I preached to you,

unless you believed in vain.

For I handed on to you as of first importance what I also received:

that Christ died for our sins in accordance with the Scriptures;

that he was buried;

that he was raised on the third day in accordance with the Scriptures;

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Commentary on 1 Cor 15:1-4

In the shorter form, St. Paul’s emphasis is on the singular event of Christ’s death and resurrection as the principle tenant of the faith. Through this gift, salvation is given to those who hear and believe.

CCC: 1 Cor 15:3-5 186; 1 Cor 15:3-4 639, 652; 1 Cor 15:3 519, 601, 619, 624; 1 Cor 15:4-8 642; 1 Cor 15:4 627

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Gospel

First Option

Matthew 16:13-18

Jesus went into the region of Caesarea Philippi and

he asked his disciples,

“Who do people say that the Son of Man is?”

They replied, “Some say John the Baptist, others Elijah,

still others Jeremiah or one of the prophets.”

He said to them, “But who do you say that I am?”

Simon Peter said in reply,

“You are the Christ, the Son of the living God.”

Jesus said to him in reply,

“Blessed are you, Simon son of Jonah.

For flesh and blood has not revealed this to you, but my heavenly Father.

And so I say to you, you are Peter,

and upon this rock I will build my church,

and the gates of the netherworld shall not prevail against it.

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Commentary on Mt 16:13-18

St. Matthew’s story of how Jesus asked about what people were saying about him has a profound impact on the Church. Here, when challenged by Jesus with the question, “But who do you say that I am?” Simon answers, “You are the Christ, the son of the living God.” The second title is not present in St. Mark’s version of this encounter. It adds an understanding that Jesus is not just the Messiah, but also the Son of God.

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Second Option

John 12:44-50

Jesus cried out and said,

"Whoever believes in me believes not only in me

but also in the one who sent me,

and whoever sees me sees the one who sent me.

I came into the world as light,

so that everyone who believes in me might not remain in darkness.

And if anyone hears my words and does not observe them,

I do not condemn him,

for I did not come to condemn the world but to save the world.

Whoever rejects me and does not accept my words

has something to judge him: the word that I spoke,

it will condemn him on the last day,

because I did not speak on my own,

but the Father who sent me commanded me what to say and speak.

And I know that his commandment is eternal life.

So what I say, I say as the Father told me."

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Commentary on Jn 12:44-50

Setting the stage for this passage from St. John’s Gospel, we find Jesus in the Temple precincts again, this time after his triumphant entry into Jerusalem. He has been teaching, and while many believed that he was the Messiah, the Pharisees were intimidating many present and most did not acknowledge this belief. Jesus expresses his frustration in this passage as we hear: “Jesus cried out and said, "Whoever believes in me believes not only in me but also in the one who sent me.”

Jesus goes on to explain that he and the Father are one, and that, not only was he sent by God, but that all he said was from God. We note also that Jesus says that those who do not believe in him will not be condemned by the Lord; rather they condemn themselves through their own actions, and will be so judged on the last day.

CCC: Jn 12:46 2466; Jn 12:48 679; Jn 12:49 1039

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*Shorter Form Offered

Presentation of the Lord's Prayer #749

RITUAL MASSES

   I.   FOR THE CONFERRAL OF CHRISTIAN INITIATION

      1. Catechumenate and Christian Initiation of Adults

          -Presentation of the Lord's Prayer

749 First Reading

Hosea 11:1, 3-4, 8c-9

Thus says the LORD:

When Israel was a child I loved him,

out of Egypt I called my son.

Yet it was I who taught Ephraim to walk,

who took them in my arms;

I drew them with human cords,

with bands of love;

I fostered them like one

who raises an infant to his cheeks;

Yet, though I stooped to feed my child,

they did not know that I was their healer.

My heart is overwhelmed,

my pity is stirred.

I will not give vent to my blazing anger,

I will not destroy Ephraim again;

For I am God and not a man,

the Holy One present among you;

I will not let the flames consume you.

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Commentary on Hos 11:1, 3-4, 8c-9

The Prophet Hosea, speaking with God’s voice, uses the metaphor of a parent’s love for a child to express God’s love for the people of Israel and Ephraim. With love, says the prophet, God sees a child who turns away from their parent, turning their backs upon God himself, and sacrificing to other gods. In spite of this faithless behavior, in Hosea’s oracle he promises not to destroy them (again) by flames. (Note: in part d of v. 8 not included in this passage, the prophet makes reference to Admah and Zeboiim: cities destroyed with Sodom and Gomorrah. Deuteronomy 29:22)

 

CCC: Hos 11 219; Hos 11:1-4 370; Hos 11:1 219, 441, 530; Hos 11:9 208

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Responsorial Psalm

First Option

Psalm 23:1b-3a, 3b-4, 5, 6

R. (1) The Lord is my shepherd; there is nothing I shall want.

The LORD is my shepherd; I shall not want.

In verdant pastures he gives me repose;

Beside restful waters he leads me;

he refreshes my soul.

R. The Lord is my shepherd; there is nothing I shall want.

He guides me in right paths

for his name’s sake.

Even though I walk in the dark valley

I fear no evil; for you are at my side

With your rod and your staff

that give me courage.

R. The Lord is my shepherd; there is nothing I shall want.

You spread the table before me

in the sight of my foes;

You anoint my head with oil;

my cup overflows.

R. The Lord is my shepherd; there is nothing I shall want.

Only goodness and kindness follow me

all the days of my life;

And I shall dwell in the house of the LORD

for years to come.

R. The Lord is my shepherd; there is nothing I shall want.

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Commentary on Ps 23:1b-3a, 3b-4, 5, 6

Psalm 23 is one of the most familiar songs in the entire psalter. “God's loving care for the psalmist is portrayed under the figures of a shepherd for the flock (Psalm 23:1-4) and a host's generosity toward a guest (Psalm 23:5-6). The imagery of both sections is drawn from traditions of the exodus (Isaiah 40:11; 49:10; Jeremiah 31:10).” [1] While the theme of shepherd is mentioned in the first strophe, the psalm really speaks to the peace given to those who follow the Lord and place their trust in Him, even into the “dark valley.”

 

The reference in the third strophe above: “'You spread the table before me in the sight of my foes' occurs in an exodus context in Psalm 78:19. As my enemies watch: my enemies see that I am God's friend and guest. Oil: a perfumed ointment made from olive oil, used especially at banquets (Psalm 104:15; Matthew 26:7; Luke 7:37, 46; John 12:2).”[2]

CCC: Ps 23:5 1293
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Second Option

Psalm 103:1-2, 8 and 10, 11-12, 13 and 14

R. (13) As a father is kind to his children, so kind is the Lord to those who

fear him.

Bless the LORD, O my soul;

  and all my being, bless his holy name.

Bless the LORD, O my soul,

  and forget not all his benefits.

R. As a father is kind to his children, so kind is the Lord to those who

fear him.

Merciful and gracious is the LORD,

  slow to anger and abounding in kindness.

Not according to our sins does he deal with us,

   nor does he requite us according to our crimes.

R. As a father is kind to his children, so kind is the Lord to those who

fear him.

For as the heavens are high above the earth

  so surpassing is his kindness toward those who fear him.

As far as the east is from the west,

  so far has he put our transgressions from us.

R. As a father is kind to his children, so kind is the Lord to those who

fear him.

As a father has compassion on his children,

  so the LORD has compassion on those who fear him,

For he knows how we are formed;

  he remembers that we are dust.

R. As a father is kind to his children, so kind is the Lord to those who

fear him.

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Commentary on Ps 103:1-2, 8 and 10, 11-12, 13 and 14

Psalm 103 is a hymn of praise (and thanksgiving). It is a simple and beautiful reaction to God’s goodness. Reflecting upon human mortality, the psalmist reflects on the blessing and mercy God bestows upon us in his eternal blessing of those who follow him and keep his covenant.

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Second Reading

First Option

Romans 8:14-17, 26-27

Brothers and sisters:

Those who are led by the Spirit of God are sons of God.

For you did not receive a spirit of slavery to fall back into fear,

  but you received a spirit of adoption,

  through which we cry, "Abba, Father!"

The Spirit himself bears witness with our spirit

  that we are children of God,

  and if children, then heirs,

  heirs of God and Joint heirs with Christ,

  if only we suffer with him

  so that we may also be glorified with him.

In the same way, the Spirit too comes to the aid of our weakness;

  for we do not know how to pray as we ought,

  but the Spirit himself intercedes with inexpressible groanings.

And the one who searches hearts

  knows what is the intention of the Spirit,

  because he intercedes for the holy ones

  according to God's will.

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Commentary on Rom 8:14-17, 26-27

St. Paul continues his discourse about the importance of making life in the spirit a priority as opposed to the life of the “unspiritual”. He reminds his Christian audience that when they became Christians they were not made slaves but adopted children of God. Able, he tells them, of calling God “Abba” the familial term used by Jesus, emphasizing that they are coheirs with Christ whose sufferings and glory they share.

Concluding, the Apostle speaks about the impact the Holy Spirit has upon prayer. Even if one cannot express their needs, the Paraclete will search it out and intercede for Christ’s followers.

CCC: Rom 8:14-17 1996; Rom 8:14 259, 693, 1831, 2543; Rom 8:15 257, 693, 1303, 1972, 2777; Rom 8:16 2639; Rom 8:17 1265, 1460, 1831; Rom 8:26-39 2739; Rom 8:26-27 2634; Rom 8:26 741, 2559, 2630, 2736; Rom 8:27 2543, 2736, 2766

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Second Option

Galatians 4:4-7

Brothers and sisters:

When the fullness of time had come, God sent his Son,

born of a woman, born under the law,

to ransom those under the law,

so that we might receive adoption as sons.

As proof that you are sons,

God sent the Spirit of his Son into our hearts,

crying out, “Abba, Father!”

So you are no longer a slave but a son,

and if a son then also an heir, through God.

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Commentary on Gal 4:4-7

“God sent his Son, born of a woman.” This passage, taken as part of the Gospel proclaimed by St. Paul, provides the Galatians with the important fact that Mary gave birth to Jesus. He did not mystically appear to us. Jesus is (was) true man: meaning he went through the biological birth process. It also means that Mary, the Mother of God, went through the difficult physical process of giving birth.

St. Paul goes on to remind us that, through this action, we are all adopted by God and are entitled to call God our Father, “Abba,” a familial term of endearment (translated into American usage as “daddy”). This term would never have been used by contemporary Hebrews as it would have been considered too familiar.

CCC: Gal 4:1-7 1972; Gal 4:4-5 422; Gal 4:4 484, 488, 527, 531, 580, 702; Gal 4:5-7 1265; Gal 4:6 683, 689, 693, 742, 1695, 2766

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Gospel

Matthew 6:9-13

Jesus said to his disciples:

“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.

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Commentary on Mt 6:9-13

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.

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.

CCC: Mt 6:9-13 1969, 2759, 2759; Mt 6:9 268, 443; Mt 6:10 2632; Mt 6:11 1165, 2659; Mt 6:12 2845

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[1] See NAB footnote on Psalm 23
[2] ibid