I. FOR THE CONFERRAL OF CHRISTIAN INITIATION
1. Catechumenate and Christian Initiation of Adults
-Presentation of the Lord's Prayer
749 First Reading
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
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
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
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
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
Gospel
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.
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[1] See NAB footnote on Psalm 23
[2] ibid
[2] ibid
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