“Mondays with Mary” – The Visitation of the Blessed Virgin Mary, Take Two

Posted on December 24, 2012 by Tom Perna

The reading from the Gospel of Luke – 1:39-45 was read yesterday for the Gospel reading and was also read this week for the Gospel during weekly Mass. Instead of rehashing the entire reading, I give you my blog post that I wrote for the May 28 “Mondays with Mary” – The Visitation of the Blessed Virgin Mary. I would also encourage you to read my post on – The Magnificat as well, even though that was not part of the reading yesterday and this week. Below are the words of Blessed John Paul II on the Visitation of the Blessed Virgin Mary from his encyclical - Redemptoris Mater (Mother of the Redeemer) -

“Immediately after the narration of the Annunciation, the Evangelist Luke guides us in the footsteps of the Virgin of Nazareth towards “a city of Judah” (Lk. 1:39). According to scholars this city would be the modern Ain Karim, situated in the mountains, not far from Jerusalem. Mary arrived there “in haste,” to visit Elizabeth her kinswoman. The reason for her visit is also to be found in the fact that at the Annunciation Gabriel had made special mention of Elizabeth, who in her old age had conceived a son by her husband Zechariah, through the power of God: “your kins woman Elizabeth in her old age has also conceived a Son; and this is the sixth month with her who was called barren. For with God nothing will be impossible” (Lk. 1:36-37). The divine messenger had spoken of what had been accomplished in Elizabeth in order to answer Mary’s question. “How shall this be, since I have no husband?” (Lk. 1:34) It is to come to pass precisely through the “power of the Most High,” just as it happened in the case of Elizabeth, and even more so.

Moved by charity, therefore, Mary goes to the house of her kinswoman. When Mary enters, Elizabeth replies to her greeting and feels the child leap in her womb, and being “filled with the Holy Spirit” she greets Mary with a loud cry: “Blessed are you among women, and blessed is the fruit of your womb!” (cf. Lk. 1:40-42) Elizabeth’s exclamation or acclamation was subsequently to become part of the Hail Mary, as a continuation of the angel’s greeting, thus becoming one of the Church’s most frequently used prayers. But still more significant are the words of Elizabeth in the question which follows: “And why is this granted me, that the mother of my Lord should come to me?” (Lk. 1:43) Elizabeth bears witness to Mary: she recognizes and proclaims that before her stands the Mother of the Lord, the Mother of the Messiah. The son whom Elizabeth is carrying in her womb also shares in this witness: “The babe in my womb leaped for joy” (Lk. 1:44). This child is the future John the Baptist, who at the Jordan will point out Jesus as the Messiah.

While every word of Elizabeth’s greeting is filled with meaning, her final words would seem to have fundamental importance: “And blessed is she who believed that there would be a fulfillment of what was spoken to her from the Lord” (Lk. 1:45). These words can be linked with the little “full of grace” of the angel’s greeting. Both of these texts reveal an essential Mariological content, namely the truth about Mary, who has become really present in the mystery of Christ precisely because she “has believed.” The fullness of grace announced by the angel means the gift of God himself. Mary’s faith, proclaimed by Elizabeth at the Visitation, indicates how the Virgin of Nazareth responded to this gift.”

“Mondays with Mary” – The Magnificat

Posted on June 4, 2012 by Tom Perna

This post should have been part of the blog from last Monday on the Visitation of the Blessed Virgin Mary, however with last week being Final Exams week for my students and with there being limited time, I chose to move this important prayer of the Blessed Mother to this week. The Magnificat is one of the important prayers of the Church because it is recited daily (Evening Prayer) in the official prayer of the Church – The Liturgy of Hours. The Magnificat gives us beautiful images from the Old Testament readings we see in the Psalms, Sirach, and Habakkuk. It is also the prayer that mirrors Hannah’s prayer in 1 Samuel 2.

Please read them both fully and then we will proceed with the explanation of both scripture passages. Bolded are similarities between the two passages.

Hannah’s Prayer – 1 Samuel 2:1-10

“My heart exults in the Lord; my strength is exalted in the Lord. My mouth derides my enemies, because I rejoice in your salvation. There is none holy like the Lord, there is none besides you; there is no rock like God. Talk no more so very proudly, let not arrogance come from your mouth; for the Lord is a God of knowledge, and by him actions are weighed. The bows of the mighty are broken, but the feeble gird on strength. Those who were full have hired themselves out for bread, but those who were hungry have ceased to be hungry. The barren has borne seven, but she who has many children is forlorn. The Lord kills and brings to life; he brings Sheol and raises up. The Lord makes poor and makes rich; he brings low, he also exults. He raises up the poor from the dust; he lifts the need from the dung heap, to make them sit with princes and inherit a seat of honor. For the pillars of the earth are the Lord’s and on them he has set the world. He will guard the feet of his faithful ones; but the wicked shall be cut off in darkness; for not by might shall a man prevail. The adversaries of the Lord shall be broken to pieces; against them he will thunder in heaven. The Lord will judge the ends of the earth; he will give strength to his king, and exalt the power of his anointed.”

Mary’s Magnificat – Luke 1:46-56

“My soul magnifies the Lord, and my spirit rejoices in God my savior, for he had regarded the low estate of his handmaiden. For behold, henceforth all generations will call me blessed; for has done great things for me; and holy is his name. And his mercy is on those who fear him from generation to generation. He has shown strength with him arm, he has scattered the proud in their imagination of their hearts, he has put down the mighty from their thrones, and exalted those of low degree, he has filled the hungry with good things, and rich he has sent empty away. He has helped his servant Israel, in remembrance of his mercy, as he spoke to our fathers, to Abraham and to his posterity for ever.”

Being a faithful and obedient Jewish woman, Mary would have know Hannah’s prayer by memorization. For the Jews, memorizing the Scriptures was of utmost importance. Modern Biblical Scholarship will try to say that St. Luke found the Magnificat prayer and placed it in his Gospel to bring balance and support his account. However, this brings scandal to the words of our Blessed Mother and her ability to give praise and honor to God Almighty. It really makes me upset when I hear people state that Mary would have never recited this words. It shows complete and total ignorance on their part for they clearly don’t understand the importance of Mary’s role in Salvation History.

When we read both of these prayers, there are obvious similarities. The very first lines of both passages speak of the Lord exulting and magnifying as well as spirit and strength. Both passages speak of how the Lord gives strength to the spirit and lifts up the heart and soul. Further along in both passages, we see how God strikes down his adversaries who are the mighty and the proud and raises up those of low degree (the poor). Both passages also speak of how the Lord will exalt his anointed and remember the mercy that he conveyed upon Abraham and other covenant mediators (David was called “anointed” – also known as Messiah). Lastly, both passages speak of filling the hungry with good things. The good things could be understood as gifts from God.

Now I want to explain what some of the verses mean in the Magnificat itself:

Luke 1:48 – “all generations will call me blessed” speaks of the royal role that Mary will play throughout Salvation History. Let us not forget that Mary is the Queen Mother of the NEW Davidic King, Jesus Christ. Jesus is the New David and Royal High Priest.
Luke 1:49 – “for he who is mighty has done great things for me” is Mary sharing for the first time God’s primary revelation as well as this new “self-giving” of God. These words spoken by Mary, mirrors her overwhelming joy that she has experienced through God (Redemptoris Mater – Mother of the Redeemer, Blessed John Paul II).
Luke 1:50 & 54 – speaks of the term mercy. The term mercy means hesed, a Hebrew word that is defined as covenant fidelity. In Greek, it means eleos (Kyrie elesion – “Lord have mercy”). Covenant fidelity is what God establishes with the Old Testament mediators (Adam, Noah, Abraham, Moses, the Prophets and David) when he forms a covenant with them. Jesus Christ would be the fulfillment of these covenants and then establish a NEW Covenant in Luke 22 at the Last Supper. A covenant is extension of kinship by oath. So when Mary says “And his mercy is on those who fear him” and “in remembrance of his mercy” she is really saying that God will remain faithful to the covenants he formed with Abraham and other mediators as well. (Read Zechariah’s Prophecy – Luke 1:68-79 and Psalm 51 and insert the term hesed – covenant fidelity and watch how the whole scripture passage becomes clearer).
Luke 1:48 & 52 – “for he has regarded the low estate of his handmaiden” and “exalted those of low degree” simply means that Mary is poor. Her poverty reflects the Church’s mission of serving the poor and it shows the important emphasis the Church places on those of low degree. The Catholic Church today is the world’s leader in serving the poor despite what others claim. Blessed John Paul II in Redemptoris Mater (Mother of the Redeemer) said, “Mary is deeply imbued with the spirit of the “poor of Yahweh,” who in the prayer of the psalms awaited from God their salvation…Mary truly proclaims the coming of the “messiah of the poor.”” God’s love for the poor would be fulfilled in the words of Jesus Christ.

As we have seen, the Virgin’s Magnificat is important and an essential prayer that lives in the Church yesterday, today, and forever. It is a prayer that every Bible believing Christian should know and recite often.

In the document, Marialis Cultus – For the Right Ordering and Development of Devotion to the Blessed Virgin Mary, Pope Paul VI says, “this prayer is the Magnificat (cf. Lk 1:46-55), Mary’s prayer par excellence, the song of the messianic times in which there mingles the joy of the ancient and the new Israel. As St. Irenaeus seems to suggest, it is in Mary’s canticle that there was heard once more the rejoicing of Abraham who foresaw the Messiah (cf. Jn 8:56), and there rang out in prophetic anticipation the voice of the Church: “In her exultation Mary prophetically declared in the name of the Church: ‘My soul proclaims the glory of the Lord…’” And in fact Mary’s hymn has spread far and wide and has become the prayer of the whole Church in all ages.”

“Mondays with Mary” – The Visitation of the Blessed Virgin Mary

Posted on May 28, 2012 by Tom Perna

This coming Thursday is the Feast Day of the Visitation of the Blessed Virgin Mary and also happens to be my Mom’s birthday. What a great day to be born! With all the great Marian Solemnities that are celebrated in the Church’s liturgical calendar, this is one day that I think get’s overlooked. This Thursday night, the Institute of Catholic Culture will be hosting a study night on the Visitation. If you are in the Alexandria, Virginia area, I would recommend checking out it.

As many people know, the Visitation, the second mystery of the Joyful Mysteries, is when Mary goes up to visit her kinswoman Elizabeth after the Angel Gabriel announces to Mary (The Annunciation) that she has found favor with God and will conceive and bear the Son of God. “The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to be born will be called holy, the Son of God” (Luke 1:35).

What many people don’t realize is that Mary’s going up to the hill country, to a city of Judah, is the same language of 2 Samuel 6 when David brings the Ark of the Covenant up to the hill country of Jerusalem and he leaps for joy as the child (St. John the Baptist) in Elizabeth’s womb leapt for joy on hearing the voice of Mary’s greeting. St. Luke in his Gospel account is making a connection to 2 Samuel 6. It’s an important note of fact that St. Luke more than likely received most of his information for his Infancy Narratives (Luke 1-2) from the Blessed Mother herself.

In his book, Hail, Holy Queen, Scott Hahn explains the connections that St. Luke makes to 2 Samuel 6. The following is an excerpt from that text under the title – “Heading for the Hills”:

“The story begins as David “arose and went” (2 Sam 6:2). Luke’s account of the visitation begins with the same words: Mary “arose and went” (1:39). In their journeys, then, both Mary and David proceeded to the hill country of Judah. David acknowledges his unworthiness with the words “How can the ark of the Lord come to me? (2 Sam 6:9) – words we find echoed as Mary approaches her kinswoman Elizabeth: “Why is this granted to me, that the mother of my Lord should come to me?” (Lk 1:43). Note here that the sentence is almost verbatim, except that “ark” is replaced by “mother.” We read further that David “danced” for joy in the presence of the ark (2 Sam 6:14, 16), and we find a similar expression used to describe the leaping of the child within Elizabeth’s womb as Mary approached (Lk 1:44). Finally, the ark remained in the hill country for three months (2 Sam 6:11), the same amount of time Mary spent with Elizabeth (Lk 1:56). [Hail, Holy Queen, pg. 64]

So why is all of this important?

First, there is the importance of The Ark of the Covenant. The Ark of the Covenant was the container made from acacia wood and then overlaid with gold within and without (Read Gen 37). The Ark would hold the tablets of the Ten Commandments (the ones Moses made; first ones were destroyed by Moses at the foot of the mountain [Ex. 32:19]), the manna from heaven; and the staff of Aaron (High Priest – Ex. 32:28; Lev 8-9) that budded. The staff was what the high priest carried. The Ark of the Covenant is the artifact that Indiana Jones competes for possession against the Nazi’s in the film, Indiana Jones and Raiders of the Lost Ark – a great film! In the New Testament, we see that Mary is the fulfillment of the Ark of the Covenant. Mary, in her womb, carries the word of God (Word Made Flesh), the bread of heaven (Jesus is the New Bread from heaven – see John 6: 41-51) and the Royal High Priest (Jesus is the New King and High Priest). Mary is now the NEW Ark of the Covenant.

The second point of importance is the Greeting of Elizabeth. Elizabeth says, “Why is this granted to me, that the mother of my Lord should come to me?” (Lk 1:43). Essentially, Elizabeth is saying, why do I have this great privilege? In the Hebrew culture, younger to older is often way the way of respect. However, we are not seeing that in this case. Elizabeth is falling all over her 15-year old pregnant niece. She is showing Mary great respect for she knows that Mary is the mother of her Lord (adonai). Elizabeth recognizes that Mary is the Queen Mother (see 1 Kings 2:19-21; Rev 12:1-6). She is royalty and she is the Great Woman (Hebrew term – Gebirah). Elizabeth is giving the first human veneration to Mary just as the Angel Gabriel venerated Mary as the Annunciation – “Hail, Full of Grace, the Lord is with you!” (Lk 1:28). This is confirmed by Blessed John Paul II in Redemptoris Mater – Mother of the Redeemer, when he says, “The fullness of grace announced by the angel means the gift of God himself. Mary’s faith, proclaimed by Elizabeth at the visitation, indicates how the Virgin of Nazareth responded to this gift.”

Mark Miravalle says in Introduction to Mary, “In bringing the unborn Jesus into the presence of Elizabeth, two events of grace take place: Elizabeth prophesies by the Holy Spirit and the unborn John is sanctified in Elizabeth’s womb: “When Elizabeth heard the greeting of Mary, the babe in her womb leapt, and she was filled with the Holy Spirit” (Lk 1:41) [pg. 32].

Next time you pray the second mystery of the Joyful Mysteries, I pray that you will reflect and meditate on how important the Visitation of the Blessed Virgin Mary is in the Infancy Narratives and how important this event is in our own journey of faith with Christ. Mary is the fundamental piece in brining all of us closer to Jesus Christ just as she did for Elizabeth and the future St. John the Baptist who in turn who point out Jesus at the Jordan River.

For next week’s “Mondays with Mary” I will explain Mary’s Magnificat. The Magnificat of Mary is an essential element of the Visitation of the Blessed Virgin Mary. Sorry for the delay on this, but it’s Final Exams week and I am grading. I would rather be writing for this blog if you really must know, but grading pays the bills.

Reflections on the Pentecost Readings

Posted on May 27, 2012 by Tom Perna

These readings are some of my favorites from the entire Canon. I truly love the First Reading because as I Lector at Mass I have read it numerous times. The Gospel is truly amazing because we see the foreshadowing of Pentecost and the institution of the Sacrament of Reconciliation. Here are some reflections on the Pentecost Readings.

Happy Pentecost!

First Reading: Acts of the Apostles 2:1-11

I love this reading for so many reasons, but the one reason I truly love this reading is because it’s about Pentecost – the Birth of the Catholic Church. The Holy Spirit descends upon the Apostles and sends them to the ends of the world. We see the universality of the Catholic Church in the many nations from the very beginning. I love being Catholic for this reason alone. You can go to any Catholic Church around the world and hear the same readings you would receive at your local parish. We are truly the UNIVERSAL Church. If you have ever attended a World Youth Day (I have been 2 times), there you also see the many nations all speaking different languages, but all united under one language – the language of the Holy Spirit. Everyone there is there for Jesus Christ. It’s a sight to see!

My friend and fellow blogger, Kevin Clarke, says it best today, “Praised be the Love of the Father and the Son! Happy Pentecost to all! May the Holy Spirit pour out a New Evangelization upon the Church!”

In a time when the Church needs it the most in recent years, it’s my prayer that the Holy Spirit will light the fire of the Catholic Church so the New Evangelization spreads as the teachings of Christ spread in the Early Church. Blessed John Paul II…Pray for Us!

Responsorial Psalm: Psalm 104: 1, 24, 29-30, 31, 34

I enjoy the Psalms that help us to remember the importance of God’s creation. We must be active stewards of that creation and care for it on a daily basis. For most of us, that means that we should recycle as much as we can and to keep our yards and parks clean of debris. Praising God for his creation is an important way we as Christians can honor God and give praise for the beautiful world we live in every day.

Second Reading: 1 Corinthians 12:3b-7, 11-12 (First Option)

This letter to the Corinthians is a good reminder for me and should be for all of us that we should never allow our differences among ethnic groups and nations get in the way of how we speak and feel for Jesus Christ and the Mystical Body. It also should be a reminder that when people we don’t know very well or not at all need a place to sit in Mass, we should “move in” and let them sit with us for we are all one body. I think we get to comfortable in the pew and don’t want anyone to sit with us that we don’t know or we don’t want to give up our special seat. It does not have our names on it! Allow others to sit with you and don’t be rude when the ushers ask to make room for those individuals. Remember: We are the Mystical Body of Christ.

Second Reading: Galatians 5:16-25 (Second Option)

This reading reminds me of how important it is for us to receive the sacraments, especially Reconciliation and the Holy Eucharist often. To receive God’s grace is an essential factor to live our lives as Christians. As a professor of mine at Franciscan said, “Grace is everything!” The physical sign’s of Christ’s presence in the world (Greek – mysterion; Latin – sacramentum) were giving to the Church by Christ himself to help us on our way in this life. It’s Catholic Church that Christ founded himself upon St. Peter as the Rock who defined and doctrinally declared the importance of these great and precious gifts from Jesus himself over the centuries. I thank Jesus every time I walk out of the confessional for this great sacrament and that through this sacrament, I can receive him in the Holy Eucharist – Body, Blood, Soul, and Divinity.

Gospel Reading: John 20:19-23 (First Option)

This scripture has become a favorite of mine this year because it’s the first time I have explained it in great detail to all of my students. First to my sophomores and juniors in the Christology course and recently to my freshman in the Scriptures course. The two important points in this reading that I truly love is first, when Our Lord breathes on the Apostles. His divine breath was only the beginning for these men. On Pentecost they would receive the full brunt of the Holy Spirit. The Spirit of Our Lord came upon them and from there they would declare to the world that Jesus Christ is Lord. In the Spirit of Catholicism, Karl Adam says, “Twelve simple, uneducated fishermen revolutionized the world, and that with no other instrument than their new faith and their readiness to die for that faith.”

The second point is the power to forgive sins. We as Catholics often get mocked or questioned about the Sacrament of Reconciliation. Most Protestants say that it’s not in the Bible or try to debunk this scripture verse in some way or another. Here and in other verses we see Jesus giving the Apostles his authority; the same authority that my local priest has from his Bishop to forgive my sins. Maybe for me it’s because I love the Sacrament of Reconciliation and that Grace that comes from receiving it often. Just like in John 6, Jesus’ words are not symbolic, but literal. I am literally telling you that you have the power and authority to forgive sins IN MY NAME.

Gospel Reading: John 15:26-27, 16:12-15 (Second Option)

We often talk about the God the Father and God the Son, but we must remember that God is a Trinity. God the Holy Spirit is fundamental to understanding the mystery of the Trinity. You won’t find the term Trinity in the Scriptures, since the Early Church Father, Tertullian, coined the term. However, we read through the Old and New Testaments that God is Three Persons in One. A simple explanation of the Trinity comes from the Angelic Doctor, St. Thomas Aquinas. He said the Trinity could be understood with Water. Water is one substance, but has three forms to it – Ice, Liquid, and Steam. All three are the same substance, but different forms. So as it is with the Trinity – All Three are God (same substance) but each is his own person. The Holy Spirit continues to be important because he continues to direct and guide (guarantees) the Magisterium as he done for the many centuries throughout Church History.

The Readings for Pentecost Sunday

Posted on May 27, 2012 by Tom Perna

This past Monday night I led the Bible Study Night at Spirit and Truth here in Austin, Texas. It was not on my calendar until three days before when a friend who helps out with Spirit and Truth contacted me and asked if I could lead the night. Being that it was the last week of school and I already had a short talk planned for Tuesday night on the Blessed Mother, I was reluctant at first, but after thinking about it and realizing that it was Pentecost, I gave my an affirmative answer. Below is an explanation of the readings.

First Reading: Acts of the Apostles 2:1-11

The wind is in reference to the Holy Spirit, just like in the beginning of Genesis. In the RSV, the term for wind is the Spirit of God. Pentecost was a Jewish Feast where all men gathered in Jerusalem for the Harvest Feast where the first loaves of bread from the spring crop were offered to the Lord. It was also the celebration of when God gave the Law to Moses at Mt. Sinai. There are similarities between Mt. Sinai and Pentecost. In both accounts we see wind, fire, and divine power. At Mt. Sinai, the Old Law was received, and at Pentecost, the New Law that Christ established was received. Pentecost is the reversal of Babel from Genesis 11. In Genesis 10, the Table of Nations (the 70 nations that descend from Noah) is given the task to populate the world. However, they refuse and begin to build the Tower of Babel in order to reach heaven (read Genesis 10 & 11). In the end, God confuses their language and they end up not being able to speak to one another.

Now spring forward a few thousand years to Pentecost. The nations that are mentioned in the reading from Acts are the same nations from Babel but with more defined names from the regions around the known world. The Table of Nations from Genesis 10 are now reunited and restored under the Catholic Church (the term catholic would not be used until St. Ignatius of Antioch coins the term in 125 A.D. which means universal, but the Early Church is the Catholic Church) here at Pentecost. All those nations that were divided are now united and restored under the “language” of the Holy Spirit.

The one question I often receive is how do those nations hear the Apostles in their native tongues. There are two theories on this – first, the Holy Spirit gave the Apostles the ability to speak those languages, or second, which I think is more feasible, the Apostles spoke their native tongue (Aramaic – since they were from Galilee) and the men of the many nations heard it in their native tongue. They would then speak to the Apostles in their language who in turn would hear it in Aramaic.

Responsorial Psalm: Psalm 104: 1, 24, 29-30, 31, 34

Ever since taking a course on the Psalms in graduate school, I have become a great admirer of the Psalms. Psalm 104 is praising the greatness of God in Creation. All of Creation is an act of God’s divine glory. All things on the earth and in the water are God’s creation; even the great sea creatures belong to God. God gives all living things their breath and their food. Breath is important from God for we see it as the Spirit at Pentecost. The Spirit breathed life into the Apostles and Church and we see God’s breath in Genesis 2:7 when God breathed life into man. In verse 31, we read about the “glory of God” and how his creation will endure forever. The psalmist will always praise God and his works by giving his life to the Lord.

Second Reading: 1 Corinthians 12:3b-7, 11-12 (First Option)

As Christians, we say with great conviction and with help from the Spirit, that Jesus is the Lord! This is very distinctive of Christians since Jesus Christ is Our Lord. In this second reading, St. Paul speaks of gifts (Greek – charismata – “grace”). The charismatic gifts are graces that build up the Church. The charisms that we receive are given to us as personal gifts, but should be used for helping with the building up of the Church and her common good. They are not meant to be for our use alone.

When St. Paul says “by one spirit”, he is saying that we are all one body by Baptism. All believers are united to the Body in a metaphysical way. It is through the Sacraments of the Church and the grace that are dispensed from them that help us to be united in Christ and to one another. The Mystical Body of Christ, which all believers are part, finds its soul in the Spirit. The Holy Spirit is that which gives life to the Body of Christ. There is no also distinction among the nations and ethnic groups in the Body of Christ – we are all the same body!

Second Reading: Galatians 5:16-25 (Second Option)

We see that there is an internal battle in the hearts of all Christians between the spirit and the “works of the flesh.” We must try to follow the spirit in all that we do or we will fall and perish to the flesh. To help us fight against the temptations of the flesh, we have been given the gift of God’s grace. Grace, which is given to us in the Sacraments, assists us and gives us the power of God to help us avoid sin. It’s a struggle because we are weak, but it’s possible to overcome these sins.

When we sin mortally, we offend not only Christ, but we are cut off from the Mystical Body. “The fruit of the Spirit” within us helps us to live lives of holiness. By means of the Sacrament of Baptism, we are united in the death of Jesus Christ. It is through his dying on the cross that we are healed (Isaiah 53). Even though sin remains after the Sacrament of Baptism (concupiscence – the inclination to sin), it is through the Sacrament of Reconciliation that we die to our past sins and former way of life. The Spirit gives us new life and strength to overcome our sinful desires.

Gospel Reading: John 20:19-23 (First Option)

This reading takes place on the Sunday evening that Jesus resurrects from the dead. After the Resurrection, Jesus is able to simply pass through doors/walls and defy the laws of physics for his humanity is now tied to his divine nature. He shows them his hands and his side to show them that the body that was crucified days before is his same body. The marks of the crucifixion would be carried into heaven with him on the day of his Ascension. Twice Jesus greets the Apostles with “Peace be with you” – a traditional Hebrew greeting. When Jesus breathes on the Apostles, it’s the foreshadowing of the day of Pentecost when the Holy Spirit would breath life upon the Apostles. There are a few other times in Scripture when life was breathed into man, such as when God breathed life into Adam in Genesis.

At the conclusion of this reading, we see what the Council of Trent declares as the institution of the Sacrament of Reconciliation. In this episode, Jesus gives the Apostles the power to forgive sin by retaining and loosing sins through the authority of Jesus Christ. There are other scripture verses that speak of this same notion, most notably, Matthew 16, when Jesus declares Peter as the head of the Church.

Gospel Reading: John 15:26-27, 16:12-15 (Second Option)

We need to remember that the Spirit comes from the Father and the Son. In the Nicene Creed we recite that the Holy Spirit “proceeds from the Father and Son.” Jesus says that everything that I have given you (over his three year ministry) will be received when the Holy Spirit comes to you.

Happy Pentecost!

How do I study the Holy Bible?

Posted on April 13, 2012 by Tom Perna

Yesterday, I wrote about the importance of studying the Scriptures and how the Road to Emmaus in Luke 24 gives us a glance of Jesus explaining the Scriptures to his disciples on the day of his Resurrection. As I posted yesterday’s blog, I remembered that I had a list of doctrinally sound Bible Studies and Biblical Texts on and about the Scriptures from a talk I gave in November 2011 on Pope Benedict XVI Post-Synodal Apostolic Exhortation, Verbum Domini (The Word of the Lord). These lists are by no means an exhaustive collection of texts one can use to facilitate knowledge on the Scriptures. They are simply good place for many individuals to begin.

If you can take the time and study Theology and the Scriptures at the collegiate level, I recommend Franciscan University of Steubenville in Ohio, Augustine Institute in Denver, Colorado (only graduate school), and John Paul the Great Catholic University in San Diego, California. These programs have Distance Education and Online Education options. For those who are not able study down this avenue, the Bible Studies and texts below are a good place for you to attain knowledge about the Word of God. I hope you find these resources helpful. It’s truly a desire of mine to lead a weekly Bible study, but teaching 122 high school students theology and posting to this blog keeps me pretty busy.

If you know of more Bible Studies or Biblical texts (include Author’s name and Publisher) that I don’t have on the lists, please write them in the comment section at the bottom of this post. I am always looking for more resources on the Scriptures.

The Four Evangelists

Bible Studies:

Biblical Texts:

The Holy Bible – Revised Standard Edition, Second Catholic Edition, Ignatius Press
The Catholic Church and the Bible – Peter M.J. Stravinskas, Ignatius Press
Making Sense Out of Scripture – Mark P. Shea, Basilica Press
Scripture in the Tradition – Henri De Lubac, Herder & Herder
Jesus of Nazareth, Parts 1 and 2 – Pope Benedict XVI, Ignatius Press
The Meaning of Tradition – Yves Congar, O.P., Ignatius Press
Praying the Bible – Mariano Magrassi, The Liturgical Press
The Navarre Bible Biblical Commentaries, Four Courts Press
A Father Who Keeps His Promises – Scott Hahn, Servant Publications
A Practical Commentary on Holy Scripture – Bishop Frederick Justus Kneght, D.D. (from the 16^th German Edition), Tan Books and Publishers
Inside the Bible: An Introduction to Each Book of the Bible – Kenneth Baker, S.J., Ignatius Press
A Primer on Divine Revelation – Rev. Dwight P. Campbell, Scepter Publishers, Inc
Kingship by Covenant – Scott W. Hahn, Yale University Press (not for the faint of heart – a scholastic work)
St. John’s Gospel – Stephen K. Ray, Ignatius Press
Psalms and Canticles – John Paul II and Benedict XVI (two books – started by Blessed John Paul II and finished by Pope Benedict XVI), Liturgy Training Publications & Catholic Truth Society
St. Paul the Apostle – Pope Benedict XVI, Our Sunday Visitor
The New Testament Documents - F. F. Bruce, IVP Academic
See the Anglican Author – N.T. Wright

The Road to Emmaus and Scripture Study

Posted on April 12, 2012 by Tom Perna

The Gospel in the Wednesday within the Octave of Easter came from Luke 24:13-25 – The Road to Emmaus. This is by far one of my favorite scripture passages in all the Gospels (Luke 15:11-32 – The Prodigal Son is a favorite too). Let’s be honest – the entire Gospel of St. Luke is my favorite with the Gospels of St. John and St. Matthew a very close second and third. Ever since I have been teaching Introduction to Revelation (Sacred Scripture and Sacred Tradition) to high school students in the theology classroom, I have begun all my classes at the beginning of the year with the reading of the Road to Emmaus. The core of theology is the Holy Scriptures and I make this known to my students from the very beginning. We must remember that the Vatican II Dogmatic Constitution on Revelation – Dei Verbum says in paragraph 24 – “Sacred Scripture is the soul of theology.”

As you begin to study the Scriptures for the first time or continue in your studies of the Scriptures, this scripture passage brings alive the passion and love for the Scriptures like no other passage in the Canon (the books of the Bible). I think this is the case because we read about how Our Lord explained the Scriptures to two of his disciples on the very day of his Resurrection. In verses 25-27, Jesus speaks of the prophets. Although he does not say specifically what prophets, we should understand that all the prophets in some way spoke of the coming of the Messiah, but the prophets Isaiah, Jeremiah, and Ezekiel together speak specifically of a suffering servant that would be bring a new and everlasting covenant; the Davidic kingdom would be re-established (see and read Isaiah 53, 55:1-5; Jeremiah 31:31-34 [only place in the Old Testament we read the words – new covenant]; and Ezekiel 37:24-28). Not only did Jesus explain the prophets but “beginning with Moses”, he explained to them the Law (Torah) since Jesus would fulfill the Old Mosaic Law with the New Law of Love. In the Sermon on the Mount (Matthew 5-7), Jesus says, “Do not think I have come to abolish the law and the prophets; I have come not to abolish them but to fulfill them.” (Matthew 5:17).

In Luke 15:32, the disciples ask each other a very important question after Jesus vanishes from their sight – “Did not our hearts burn within us while he talked to us on the road, while he opened to us the Scriptures?” I have always imagined the disciples sitting there in awe and grabbing at the area of the chest where the heart dwells because it’s what I do when I explain this scripture passage to my students. “Did not our hearts burn” – what a question! The burning comes only from hearing the Scriptures from the Word Incarnate and with the power of the Holy Spirit leading the way as the Holy Spirit would do in the centuries to follow.

When we read the Holy Scriptures, we must allow the Word Incarnate to penetrate our hearts and be open to the Word of God burning within us. Allow the Holy Spirit to guide you to understand the Scriptures with reason and a process of thought. We don’t leave our brains at the door when studying the Scriptures. Not only should we use the scriptures for prayer as we do in the Liturgy (the Holy Bible was primarily compiled by the Early Christian Church for use in the Liturgy), but we should study the Scriptures and come to know Jesus through them. As Catholics, we cannot be afraid to study the Holy Bible. It was our Church – the Catholic Church that canonized the books of the Bible. We are the Scripture Church! Memorize the words of St. Jerome and you will never feel the same way about Jesus and the Scriptures again. He said, “Ignorance of Scripture is ignorance of Christ.” If you don’t know the Scriptures, then you don’t know Jesus.

Pope Benedict XVI says in his Post-Synodal Apostolic Exhortation, Verbum Domini, “…Jesus on the road to Emmaus represents, in some sense, the model of a catechesis centered on “the explanation of the Scriptures,” an explanation which Christ alone can give (cf. Lk 24:27-28), as he shows that they are fulfilled in his person…Catechetical work always entails approaching Scripture in faith and in the Church’s Tradition…Catechesis should communicate in a lively way the history of salvation and the content of the Church’s faith…”

I encourage you to study and pray the scriptures – let the scriptures penetrate your heart and burn inside of you.

Psalm 137 – Let my tongue be silenced, if I ever forget you!

Posted on March 22, 2012 by Tom Perna

I realize that four days have passed since the 4^th Sunday in Lent, but with school starting up again this week and trying to plan lessons for my students for the upcoming chapters, I have not been able to spend time on this blog. As much as I love teaching theology in the classroom, my practical work – the work that pays the bills often gets in the way of my blogging. There is humor in this statement and there is also frustration. A new friend tweeted me the other night and said that work (work that pays the bills) often gets in the way of the New Evangelization. I agreed with him, but then I thought about it again and said to myself, well I am doing the New Evangelization, with my high school students. I teach them “basic” theology in hope that when they leave us, they will go on to continue to grow in their faith and expand their knowledge of the Catholic Church. With that being said, I now turn to Psalm 137:1-2, 3, 4-5, and 6.

Psalm 137 begins in exile and it’s a psalm of lamentation. This psalm is reminding us that the Jews are suffering in the land of their Babylonian oppressors after the destruction of Jerusalem in the years of 587-586 B.C. According to Pope Benedict XVI, we are reading a national song of sadness that reflects the things of the past that are being missed in exile. Although this psalm speaks of the suffering of the Jews in Babylon, it does give hope that the Lord will save his people from their captors and the slavery they find themselves in currently. This psalm is yet another good reminder for us during this Season of Lent because it’s during this season that we reflect on our own sins which bounds us to this earth as slaves are bound to the land they work. We also reflect and hope on the salvation that will come at end of Holy Week when Our Lord will sacrifice himself as the one, true, and perfect sacrifice on the cross.

A Levitical (temple priest) musician whose life in the temple was to write music wrote verses Psalm 137 more than likely. The psalmist was probably taken into exile with his fellow Jews around the year 587 B.C. Since the psalm is speaking of the disaster, we can assume that the temple has been completely destroyed and the Jews are held captive in Babylon and are weeping because they are no longer in Zion. The term – Zion – was a name for Jerusalem. The “songs of Zion” were known as the “songs of the Lord” and should only be sung and played in the temple. When the Babylonian captors requested that the “songs of the Lord” be played for them, it’s done with sarcasm. All they are looking to do is cause sadness in the Jews. In verse 2, when it says, “we hung up our harps”, means that the lyres (small harp like instrument) were silent and were not played.

A small note to add separate from the psalm is that Babylon had many rivers and streams. This is where the psalmist is more than likely writing this psalm near. It is through these waterways that the Persians would enter Babylon and conquer them. See Jeff Cavins’ Bible Timeline for a clear understanding of the Exile for Israel and Judah and the world powers of Babylon and Persia.

Verses 4-5 are speaking about how the songs that were sung in the temple and Jerusalem could not be sang in a foreign land. Although they lost the city of Jerusalem, the songs that they once sang are still in their hearts. The words “may my right hand be forgotten” is in reference to the inability to play the lyre if the Lord is forgotten in this foreign land. This idea of keeping the songs in their hearts can be reflected on in the early life of Karol Wojtyla (Blessed John Paul II) when him and his friends formed a Rhapsodic Theater to keep alive the art of the Polish culture as well as the importance of Catholicism in that culture. Even though the Nazi’s had outlawed public Polish theatre, this group came together secretly and helped the Polish culture flourish after the war had ended.

Verse 6 speaks about how the psalmist makes the wealth care of Jerusalem more important than his own wealth care. Jerusalem is the quasi-Sacrament of God’s sacred people. It’s through the people of Israel that the world will be blessed. Jerusalem is very close to God. There is a theological understanding of the Church happening here, it is the sacrament to the world. The Catholic Church is the Sacrament of Jesus. The world’s hope is tied with the Church. Israel finds her fulfillment in the Catholic Church; however, the Jews are still the chosen people.

As we draw closer to the conclusion of Lent, let us pray to the Lord that we will have the desire to know God more and to keep Him close to our hearts. Let us also pray for those individuals in the Church that are bitter and cynical to the teachings of Jesus Christ and the Church. As St. Joan of Arc said, “Jesus and the Church are one.” And finally, let us pray for those who don’t know Our Lord at all and have either never found Him or just choose to not believe in Him. May the beauty of the New Jerusalem shine in our hearts for all eternity.

Readings for the Third Sunday of Lent

Posted on March 12, 2012 by Tom Perna

Today, I want to write on all four readings from yesterday. Last Monday, I gave a Bible Study on the readings we heard yesterday (well I didn’t hear them since I attended the Maronite Rite yesterday and the readings are different). Before I explain the readings, I will give a short catechesis on the books that the readings come from so you have a “basic” understanding of these books.

First Reading: Exodus 20:1-17

The book of Exodus is the second book in the Pentateuch (five books). It’s traditionally thought to be written by Moses. The word – exodus – means “departure.” There are two major themes in Exodus: the God of Israel brings Israel out of slavery and God reveals himself (theophany) to Moses at Mount Sinai. Exodus picks up where Genesis leaves off and we get – the life of Moses, the Burning Bush, 10 Plagues, Death of the First Born, Israel departs, Crossing of the Red Sea, God establishes Covenant with Moses and Israel, 10 Commandments, Golden Calf, Levitical Priesthood, building of the sanctuary and ark of the covenant. The Covenant is established between God and Moses. The Ten Commandments is the concrete law between God and Israelites.

The Ten Commandments are often known as the Decalogue (“ten words”). They are revealed to Moses by God (the LORD) and are found in Exodus 20:1-17 and Deuteronomy 5-6:22. The Ten Commandments are given to the Israelites as part of the Mosaic Covenant (Ex. 19-24). When Jesus says he will fulfill the Law and Prophets and not abolish them, it’s these laws he speaks of in Matthew 5:17. Jesus speaks very highly in a variety of places in the Gospels on how important the Commandments remain. The Catholic Church has always viewed the Ten Commandments with high honor and respect. They are to be kept with diligence and are not options, advice, suggestions, or psychological babble. They are important – they are TEN COMMANDMENTS!

The Ten Commandments are printed on the very heart of man (natural law) and they display for us how to love God and our neighbor. They were written on stone to signify that they are as durable as stone. The Commandments were written for all of humanity for all time. The Natural Law remains constant and never changes to “fit” the culture. The Natural law is about preserving life, developing as individuals & communities, and sharing life with others. If you read the Commandments, you will see these three themes rooted in the Law. Although these laws are held with praise, the Old Law does not give us grace. The Ten Commandments find their fulfillment in the New Law of Love – Jesus Christ and the Beatitudes. It’s Christ himself that sheds grace upon us.

Responsorial Psalm: Psalm 19: 8, 9, 10, and 11

The Psalms are right in the center of the Bible and there are 150 psalms. There are different genres of psalms: Hymns of Praise, Lamentation and Deliverance, Thanksgiving, Royal Psalms, Wisdom Psalms, and other Liturgical, Prophetic, and Historical Psalms.

Psalm 19 is in Book 1. It’s an individual lament by David. He is giving praise for God’s creation and the Law. Part 1 of this psalm is praising God for the Sun (creation) and part 2 is praising God for the Law. The psalm is suggesting that the Law of God is like the sun. Just as the sun gives us illumination, so does the Law. The forms of the law that mentioned are law, precepts, and commandments. The qualities that are associated with the forms of the law are perfection, reliability and purity. Then we have the benefits that the law brings humanity and these are life, wisdom, joy, and light.

In verse 9, we read the “fear of the Lord.” The fear of the Lord is not being afraid of God (not fear as in I am afraid of what the NY Yankees will do the Boston Red Sox this season with Bobby Valentine as manager…Ha ha… you will see more Baseball references from me until October) but it means we should be in awe of God. God deserves our respect and honor for he is our creator and we adore him above all. The person who keeps the Law will honor God just as the earth benefits from the heat and light of the sun. In verse 11, there is a reward in keeping the Law, since it’s very easy to break the law without realizing it and nothing escapes the judgment of God. God always knows what we are doing.

Second Reading: 1 Corinthians 1:22-25

1 Corinthians was written by the St. Paul (Apostle to the Gentiles). He says it twice himself in 1:1 and 16:21. The Early Church Father, St. Clement of Rome (95 A.D.) supports the claim as well. It was written in 56 A.D. on his third missionary journey while in Ephesus. The Corinthian church was founded in 51 A.D by St. Paul. Ephesus is the city where the Apostle John and Mary go after Jesus’ Ascension into heaven. Ephesus is located in modern day Turkey.

Corinth was a large metropolitan. It was a cosmopolitan city that also was a seaport that attracted many entrepreneurs, tourists, sailors, and tradesmen. However, being that it was this type of city it was filled decadence and sin. Imagine Las Vegas on the water. 1 Corinthians speaks of many of the same issues that Church has faced throughout her generations and we still see today: internal divisions, sexual immorality, denials of the Resurrection, and carelessness in the liturgy. St. Paul calls them back to basic Christian doctrine (hmmm..sound familiar?). St. Paul is stern yet a loving father with these issues.

In Verse 22, it speaks of the Jews and the Greeks since Israel was always looking for great signs to authentic the Messiah’s mission (Mt 16:1, Jn 6:30) and Greeks as philosophers were always looking for the hot new thing to explain the universe (wisdom). Verse 23 says, “we preach Christ crucified.” For some Jews, crucifixion was associated with the curse of God (Dt 21:22-23). Christ endured this curse of death so that both Israel and Gentiles could have a new life.

Gospel Reading: John 2:13-25

The Gospel was written by St. John the Apostle. Known in the Gospel as the “disciple whom Jesus loved” or the “beloved disciple.” The Gospel was more than likely written in 90 A.D. when John was an old man. It was written in Greek but with an Aramaic influence to both Jews and Jewish Christians. The theme of the Gospel is: Jesus of Nazareth is the Messiah who was promised by God to the Old Testament and he is the Son of God the Father. The Gospel of John compliments the synoptic gospels (Matthew, Mark, and Luke). In this Gospel, Jesus says, “I am” 54 times. It’s here where we hear the many great names for Jesus – I am Sheep Gate, I am Bread of Life, I am Vine, I am the Good Shepherd and many more. There is also a sacramental approach in John. He focuses heavily on the Eucharist, Baptism, and Reconciliation. The important Bread of Life Discourse (John 6) is read here as well. John 6 correlates perfectly when Jesus establishes for us the New Covenant in Luke 22.

In Verse 13, we read that it was the Passover. The Passover was celebrated every spring to commemorate Israel’s release from slavery in Egypt. We see in John the Passover celebrated 3 times. This is how we know Jesus ministry lasted three years. The Synoptic Gospels mention the Passover only once. The Cleansing of the Temple is mentioned in all four Gospels, but John places it at the beginning while the synoptic Gospels place it at the end. It’s the same event in all four Gospels but John is trying to show the same thing with the Wedding Feast of Cana. The New Covenant is coming to fulfill the Old covenant. It’s a strong theological point! There is also the chance that Jesus might have cleansed the temple twice (Read the Old Testament – The Israelites tend to disobey over and over again).

The Jerusalem Temple was divided into four sections (Gentile Court, Women’s Court, Men’s Court, and the Levitical Court). The Cleansing of the Temple is happening in the court where Gentiles were welcomed, since this was the only place in the Temple complex they could worship. Jesus is angry (verse 17 – righteous anger) because the merchants are cheating the people of the items they are selling. The city of Jerusalem had a large pilgrimage economy. Instead of bringing the animals for sacrifice from home, one could purchase the animals for sacrifice in Jerusalem. It’s similar to city of Rome today who has a pilgrimage economy. Jesus is also upset that the merchants are not allowing the Gentiles to pray and worship since they are in that part of the Temple.

In verse 15, we read of the aggressive actions of Jesus. These actions show us that the sacrifices of the Old covenant would be destroyed and no longer occur in the Temple. Jesus Christ, on the cross, would destroy all of these old covenant sacrifices with the one perfect sacrifice.

In verse 19, it’s not the sacred building that would be destroyed in 3 days, but he was referring to his body. The Jews thought that this Temple (the Temple built after the return from exile and renovated by Herod the Great) was the fulfillment of the Solomonic Temple in 1 Kings 8.

To understand Jesus as the New Temple, I give you this explanation. In the Levitical Court of the Temple, the lambs were sacrificed. To clear out the blood, the priests would flush it out with water. On the side of the Temple, there was a drain that would pour into the Gihon River. The blood of the lambs and the water would pour out of this drain together. This points to our Lord on the Cross-when the blood and water would pour forth from the side of Him on the Cross. Jesus fulfills the prophecy of the Solomonic Temple. Jesus is the New Temple on the Cross!

I hope you enjoyed reading this as much as I enjoyed explaining it to you. Don’t forget to follow the blog to receive email notifications when I post.

Psalm 116 – Walking Before the LORD

Posted on March 7, 2012 by Tom Perna

This past Sunday in the Roman Liturgy we celebrated the 2^nd Sunday of Lent. The psalm for this past Sunday was Psalm 116:10, 15, 16-17, 18-19. When I walked into Mass at the Cathedral of St. Mary here in Austin for the Noon Liturgy, I was very excited to see that this was the psalm for Sunday since only one month ago I explained this psalm to my students when talking about the Passover Meal celebrated by the Jews.

Psalm 116 finds itself right in the middle of what’s known as the Hallel Psalms (113-118 and is part of the Great Hallel (115-118). The Hallel Psalms were the psalms that were sung during the Passover Meal as the four mandatory cups were drunk (Cup of Sanctification, Cup of Proclamation, Cup of Blessing, and Cup of Praise). Psalm 116 is also known as a Todah psalm (Psalm 22 is the quintessential Todah). The term – Todah - means praise or thanksgiving. It was a subset of offerings as described in Leviticus 7:11ff. The first seven chapters of Leviticus have to with sacrifice. In Leviticus 7:11, the Todah refers to an animal sacrifice (goat, lamb or bull), three or four kinds of bread offered and leavened bread (verse 13). You would consume the entire animal that you brought on that day. There would be eating all day and all night – essentially it’s a party.

The peace offerings were unique from other kinds of sacrifice because they were non-obligatory; they celebrated a healthy (shalom) relationship between God and the worshipper and other offerings were made as atonement for sin. The peace offerings were made because you were grateful for God and you wanted to celebrate your experience with God. There are many more elements to the Todah, but this is not the post to explain them. If you are interested and want me to explain more of the Todah Sacrifice, make a comment at the bottom of the page.

I will say that the Todah is fulfilled in the Eucharistic Celebration. Psalm 116 is the staple of the Christian liturgy. This psalm is the Todah Sacrifice. The Passover Meal is a Todah Sacrifice. When the Messiah comes, the only sacrifice that will remain is the Todah. The term Eucharist means “thanksgiving.” Allegorically, we can also see the words of this psalm on Jesus’ lips as he celebrates the Last Supper with the Apostles and during his Passion and Death on the cross. Brant Pitre says in his book, Jesus and Jewish Roots of the Eucharist, “this is exactly was Jesus is doing at the Last Supper: he is offering to God the “sacrifice of thanksgiving,” the new “thank offering” (zebah torah), what Greek-speaking Christians would call the “thanksgiving” (eucharistia).” Jesus Christ, at the Last Supper, gives us his body and blood in the Eucharist. It is not merely a symbol!

Now that we have a “basic” understanding of Psalm 116 and the Todah Sacrifice, I would like to turn my attention to the specific verses we either recited or sang on Sunday. Verse 10 is stating that the psalmist is lamenting over something that is happening to him, a suffering of sorts, but he is not losing faith. Actually, he has great hope even in his misfortunes. Victor Frankl understood the importance of hope when dealt with misfortunes since he was liberated from a Nazi concentration camp. He says in his book, Man’s Search for Meaning, “Man can endure almost any how if only he has a why.”

In verses 15-16, the psalmist is stating that God is concerned with those who fear him and have died in his presence since it’s God that keeps watch over the lives of “saints.” The psalmist views himself as one of these saints. The psalmist realizes he is God’s servant for God has loosened the bonds. This could refer to the bonds of sin or the bonds of slavery in Egypt. The words, “I am your servant…the son of your handmaid…” and “I will lift up the chalice of salvation” (verse 13) can clearly be heard on the lips of Jesus during the Last Supper. It is Jesus Christ on the cross that would die for our sins and as Christians we see sin as slavery.

In verses 17-19, the “sacrifice of thanksgiving” which reflects the lifting up of the “chalice of salvation” would have occurred in the Temple. The Temple was the place where God dwelled. The payment of vows is a step in the Todah Sacrifice. This payment in the old liturgy of the Roman Rite means that we join in the sacrifice of the liturgy since this is the ideal way that we repay the debt of Our Lord. In the new translation of the Roman Liturgy, during the Presentation and Preparation of the Gifts, the priest says, “Pray, brethren (brothers and sisters), that my sacrifice and yours may be acceptable to God, the almighty Father” (underline is mine). Although the priest is reciting these words, we the lay faithful also enter into this sacrifice and offer up the sacrifice. The sacrifice is offered by the priest (who is In Persona Christ – In the Person of Christ) but we take part in offering the sacrifice as well.

The Church suggests Psalm 116 as we prepare to enter into the sacrifice of the Holy Mass and receive Jesus Christ’s precious body and blood. The Church recites this psalm during the Solemnity of the Body and Blood of Christ and during the Holy Thursday liturgy.

The Gospel reading for the 3^rd Sunday of Lent will add to our understanding of sacrifice and the Temple as Jesus will fulfill the Temple and become the New Temple of the New Covenant. Check back on Friday for my post on all the readings for the 3^rd Sunday of Lent.

TOM PERNA

The Education and Engagement of the Catholic Faithful in the New Evangelization by the JP2 Generation

Category Archives: Scriptures