The
“Hippie” Jesus is one of the common misunderstandings of Christ that are
circulating in popular culture. People
think of Jesus as a laid back guru who traveled around Israel in this
Volkswagen Vanagon, accompanied by twelve dudes in tie-died T-shirts. Jesus taught that all we need is Love, and
not to be so uptight, like all those rule-bound priests and scribes.
“Hippie” Jesus is one of the common misunderstandings of Christ that are
circulating in popular culture. People
think of Jesus as a laid back guru who traveled around Israel in this
Volkswagen Vanagon, accompanied by twelve dudes in tie-died T-shirts. Jesus taught that all we need is Love, and
not to be so uptight, like all those rule-bound priests and scribes.
Of course,
that view of Jesus is wrong. People
adopt it, however, because they misunderstand the nature of Jesus’ conflict
with the priests, scribes, and Pharisees that dominated Jewish religious
practice in his day. Because Jesus
criticizes them for the way they practice the law, people get the impression
that Jesus was against law in general.
But that’s sadly wrong. Jesus’
criticisms were leveled at the way religious authorities in his day (1) did not
interpret the law properly, by allowing lesser principles (e.g. ritual purity)
override larger principles (e.g. mercy and justice); (2) did not practice what
they taught; and (3) employed complicated legal reasoning to avoid the ethical
demands of the moral law.
that view of Jesus is wrong. People
adopt it, however, because they misunderstand the nature of Jesus’ conflict
with the priests, scribes, and Pharisees that dominated Jewish religious
practice in his day. Because Jesus
criticizes them for the way they practice the law, people get the impression
that Jesus was against law in general.
But that’s sadly wrong. Jesus’
criticisms were leveled at the way religious authorities in his day (1) did not
interpret the law properly, by allowing lesser principles (e.g. ritual purity)
override larger principles (e.g. mercy and justice); (2) did not practice what
they taught; and (3) employed complicated legal reasoning to avoid the ethical
demands of the moral law.
The
Pharisees were not righteous people.
Rather, they were wealthy persons who used their legal training to
create loopholes so they would not have to do the right thing in painful
situations. In this Sunday’s Readings,
Jesus calls us to face up to the full demands of God’s moral law, without
rationalizing or making excuses for ourselves.
Pharisees were not righteous people.
Rather, they were wealthy persons who used their legal training to
create loopholes so they would not have to do the right thing in painful
situations. In this Sunday’s Readings,
Jesus calls us to face up to the full demands of God’s moral law, without
rationalizing or making excuses for ourselves.
If you choose you can keep the commandments,
they will save you;
if you trust in God, you too shall live;
he has set before you fire and water
to whichever you choose, stretch forth your hand.
Before man are life and death, good and evil,
whichever he chooses shall be given him.
Immense is the wisdom of the Lord;
he is mighty in power, and all-seeing.
The eyes of God are on those who fear him;
he understands man’s every deed.
No one does he command to act unjustly,
to none does he give license to sin.
if you trust in God, you too shall live;
he has set before you fire and water
to whichever you choose, stretch forth your hand.
Before man are life and death, good and evil,
whichever he chooses shall be given him.
Immense is the wisdom of the Lord;
he is mighty in power, and all-seeing.
The eyes of God are on those who fear him;
he understands man’s every deed.
No one does he command to act unjustly,
to none does he give license to sin.
Sirach
is the last of the wisdom books in the Catholic order of the canon, and may be
regarded as a massive summation of the Israelite wisdom tradition composed c.
200 BC. In fact, Sirach is truly a
meditation on the entire body of Israel’s Scriptures from the perspective of wisdom, that is, the practical knowledge
of successful living. Because Sirach
provides such a useful digest of the moral message of the Old Testament
Scriptures, the early Church used it heavily in catechesis, earning it the name
“Ecclesiasticus,” that is, “the Church book.”
is the last of the wisdom books in the Catholic order of the canon, and may be
regarded as a massive summation of the Israelite wisdom tradition composed c.
200 BC. In fact, Sirach is truly a
meditation on the entire body of Israel’s Scriptures from the perspective of wisdom, that is, the practical knowledge
of successful living. Because Sirach
provides such a useful digest of the moral message of the Old Testament
Scriptures, the early Church used it heavily in catechesis, earning it the name
“Ecclesiasticus,” that is, “the Church book.”
Sirach
is known by many names. The full title
of the book in antiquity, in Greek and probably Hebrew as well, was “The Wisdom
of Jesus the Son of Sirach” (cf. Sir 50:27).
A plethora of shortened titles in Hebrew, Greek, and Latin can be found
in the Fathers and the rabbis of antiquity, including “Wisdom,” “Wisdom of
Jesus,” “Book of Wisdom,” “Wisdom of Sirach,” “Proverbs of Jesus of Sirach,”
and others. The brief title ben Sira (“son of Sirach”) eventually
prevailed in the Jewish tradition, and this name is often used in scholarly
writing today, for the book and for it’s author. As mentioned, the Latin tradition eventually
bestowed on it the name “Ecclesiasticus,” although St. Jerome’s title in the
Vulgate was Liber Iesu Filii Sirach,
“The Book of Jesus son of Sirach.” Since
any title including “Wisdom” is easily confused with the Wisdom of Solomon, and
“Ecclesiasticus” with Ecclesiastes, the name “Sirach” has now become common in
modern Catholic discourse, and this is the title we will use below.
is known by many names. The full title
of the book in antiquity, in Greek and probably Hebrew as well, was “The Wisdom
of Jesus the Son of Sirach” (cf. Sir 50:27).
A plethora of shortened titles in Hebrew, Greek, and Latin can be found
in the Fathers and the rabbis of antiquity, including “Wisdom,” “Wisdom of
Jesus,” “Book of Wisdom,” “Wisdom of Sirach,” “Proverbs of Jesus of Sirach,”
and others. The brief title ben Sira (“son of Sirach”) eventually
prevailed in the Jewish tradition, and this name is often used in scholarly
writing today, for the book and for it’s author. As mentioned, the Latin tradition eventually
bestowed on it the name “Ecclesiasticus,” although St. Jerome’s title in the
Vulgate was Liber Iesu Filii Sirach,
“The Book of Jesus son of Sirach.” Since
any title including “Wisdom” is easily confused with the Wisdom of Solomon, and
“Ecclesiasticus” with Ecclesiastes, the name “Sirach” has now become common in
modern Catholic discourse, and this is the title we will use below.
Sirach
was highly respected among the rabbis of antiquity, and citations can be found
in rabbinical literature where it is quoted as Scripture. Greek-speaking Jews in diaspora throughout
the Roman Empire also received it as inspired.
Despite the fact that it was originally written in Hebrew, however, it
was rejected from the rabbinic Jewish canon of Scripture, perhaps because it
was considered to have been written too late, after the age of prophetic
inspiration. Nonetheless, within the
Church, Sirach was received as canonical and was commonly quoted as Scripture
by many of the Fathers, even if it was omitted from some early lists of the canon.
was highly respected among the rabbis of antiquity, and citations can be found
in rabbinical literature where it is quoted as Scripture. Greek-speaking Jews in diaspora throughout
the Roman Empire also received it as inspired.
Despite the fact that it was originally written in Hebrew, however, it
was rejected from the rabbinic Jewish canon of Scripture, perhaps because it
was considered to have been written too late, after the age of prophetic
inspiration. Nonetheless, within the
Church, Sirach was received as canonical and was commonly quoted as Scripture
by many of the Fathers, even if it was omitted from some early lists of the canon.
There
are many striking similarities between Our Lord’s teaching and the proverbs of
Sirach. In today’s reading, Sirach
emphasizes human free will, and the fact that salvation can be obtained by
following the commandments of God. God’s
commandments are not meant to be burdensome restrictions, but rather helpful
instructions and guidance into how to live well in this world and in the
next. Lying, cheating, stealing,
committing adultery—and any other violation of a commandment that there may
be—are practices that ruin our lives and the lives of those around us over
time.
are many striking similarities between Our Lord’s teaching and the proverbs of
Sirach. In today’s reading, Sirach
emphasizes human free will, and the fact that salvation can be obtained by
following the commandments of God. God’s
commandments are not meant to be burdensome restrictions, but rather helpful
instructions and guidance into how to live well in this world and in the
next. Lying, cheating, stealing,
committing adultery—and any other violation of a commandment that there may
be—are practices that ruin our lives and the lives of those around us over
time.
Sirach
reminds us that “to none does he give a license to sin.” In previous ages, there may have been a
tendency to excuse the sins of high ranking persons—kings, princes,
bishops—based on the thought that certain persons’ importance or status excused
them from the standards that applied to others.
Nowadays, perhaps the tendency is to excuse persons who are under stress—either
poverty, sickness, or some marginalization—as if undergoing these trials gives
us a license to break the moral law. But
this is misguided. Even undergoing
personal trials does not make it right for us to break the law, to lash out in
anger, to take what is not ours, to lie to make things easier on
ourselves. Neither great privilege nor
great privation excuses us from doing what is right. “To none does he give license to sin.”
reminds us that “to none does he give a license to sin.” In previous ages, there may have been a
tendency to excuse the sins of high ranking persons—kings, princes,
bishops—based on the thought that certain persons’ importance or status excused
them from the standards that applied to others.
Nowadays, perhaps the tendency is to excuse persons who are under stress—either
poverty, sickness, or some marginalization—as if undergoing these trials gives
us a license to break the moral law. But
this is misguided. Even undergoing
personal trials does not make it right for us to break the law, to lash out in
anger, to take what is not ours, to lie to make things easier on
ourselves. Neither great privilege nor
great privation excuses us from doing what is right. “To none does he give license to sin.”
We
have to remind ourselves that in times of suffering, it may feel good
temporarily to sin, but in the long run it backfires. When under duress, we are tempted to indulge
in illicit pleasures as a form of escape, or to lie, cheat, and steal to make
our situation easier. However, sin does
not lead to happiness. It damages our
souls and our relationships with those around us. It’s a bit like when you got that childhood
rash, and the urge to scratch it was hard to resist. But the doctor told you, “Don’t scratch! It will just make it spread!” So it is in times of suffering. We want to take moral short cuts that will
lead to temporary alleviation of our difficulties. But instead we are slowly digging ourselves
into a worse situation. “To none does he
give license to sin.”
have to remind ourselves that in times of suffering, it may feel good
temporarily to sin, but in the long run it backfires. When under duress, we are tempted to indulge
in illicit pleasures as a form of escape, or to lie, cheat, and steal to make
our situation easier. However, sin does
not lead to happiness. It damages our
souls and our relationships with those around us. It’s a bit like when you got that childhood
rash, and the urge to scratch it was hard to resist. But the doctor told you, “Don’t scratch! It will just make it spread!” So it is in times of suffering. We want to take moral short cuts that will
lead to temporary alleviation of our difficulties. But instead we are slowly digging ourselves
into a worse situation. “To none does he
give license to sin.”
R. (1b) Blessed are they who follow the law of the Lord!
Blessed are they whose way is blameless,
who walk in the law of the LORD.
Blessed are they who observe his decrees,
who seek him with all their heart.
R. Blessed are they who follow the law of the Lord!
You have commanded that your precepts
be diligently kept.
Oh, that I might be firm in the ways
of keeping your statutes!
R. Blessed are they who follow the law of the Lord!
Be good to your servant, that I may live
and keep your words.
Open my eyes, that I may consider
the wonders of your law.
R. Blessed are they who follow the law of the Lord!
Instruct me, O LORD, in the way of your statutes,
that I may exactly observe them.
Give me discernment, that I may observe your law
and keep it with all my heart.
R. Blessed are they who follow the law of the Lord!
Blessed are they whose way is blameless,
who walk in the law of the LORD.
Blessed are they who observe his decrees,
who seek him with all their heart.
R. Blessed are they who follow the law of the Lord!
You have commanded that your precepts
be diligently kept.
Oh, that I might be firm in the ways
of keeping your statutes!
R. Blessed are they who follow the law of the Lord!
Be good to your servant, that I may live
and keep your words.
Open my eyes, that I may consider
the wonders of your law.
R. Blessed are they who follow the law of the Lord!
Instruct me, O LORD, in the way of your statutes,
that I may exactly observe them.
Give me discernment, that I may observe your law
and keep it with all my heart.
R. Blessed are they who follow the law of the Lord!
Psalm 119
is the longest psalm and the longest chapter in the Bible. It is an acrostic poem consisting of
twenty-two stanzas each consisting of eight lines. Each set of eight lines begins with the same
letter of the Hebrew alphabet, working from aleph
to taw, the first and last
letters. It is a poetic tour de force, a comprehensive praise of
the law of God, from “A” to “Z.” At one
stage of the Psalter’s development, this psalm probably was the last, forming a
bookend with Psalm 1.
is the longest psalm and the longest chapter in the Bible. It is an acrostic poem consisting of
twenty-two stanzas each consisting of eight lines. Each set of eight lines begins with the same
letter of the Hebrew alphabet, working from aleph
to taw, the first and last
letters. It is a poetic tour de force, a comprehensive praise of
the law of God, from “A” to “Z.” At one
stage of the Psalter’s development, this psalm probably was the last, forming a
bookend with Psalm 1.
In this
Psalm the sacred author displays an attitude towards God’s law which is greatly
at odds with contemporary attitudes. For
the Psalmist, God’s law is not a burden or restriction, but a delightful
guidance into the ways of God, the paths to follow in order to walk closely
with the LORD day by day. The Psalmist
takes delight in carefully doing what is right, following God’s will perfectly,
down to the last detail. He does not do
this out of some disordered legalism, but out of love. He is grateful for the law, because the law
shows him how to lead a life pleasing to God, and pleasing his beloved LORD is
the sole motivating factor of the Psalmist’s life.
Psalm the sacred author displays an attitude towards God’s law which is greatly
at odds with contemporary attitudes. For
the Psalmist, God’s law is not a burden or restriction, but a delightful
guidance into the ways of God, the paths to follow in order to walk closely
with the LORD day by day. The Psalmist
takes delight in carefully doing what is right, following God’s will perfectly,
down to the last detail. He does not do
this out of some disordered legalism, but out of love. He is grateful for the law, because the law
shows him how to lead a life pleasing to God, and pleasing his beloved LORD is
the sole motivating factor of the Psalmist’s life.
How
different this is from contemporary attitudes, that regard all law as some kind
of oppressive imposition, and entertain the fantasy of a perfect society as
some kind of anarchic paradise of pleasure-seeking. Even within the Church there are voices that
criticize the attempt to think clearly and consistently about the moral
teaching of the Scriptures and the Church, as if the desire to live a life
completely in keeping with divine law is some kind of spiritual pathology.
different this is from contemporary attitudes, that regard all law as some kind
of oppressive imposition, and entertain the fantasy of a perfect society as
some kind of anarchic paradise of pleasure-seeking. Even within the Church there are voices that
criticize the attempt to think clearly and consistently about the moral
teaching of the Scriptures and the Church, as if the desire to live a life
completely in keeping with divine law is some kind of spiritual pathology.
Brothers and sisters:
We speak a wisdom to those who are mature,
not a wisdom of this age,
nor of the rulers of this age who are passing away.
Rather, we speak God’s wisdom, mysterious, hidden,
which God predetermined before the ages for our glory,
We speak a wisdom to those who are mature,
not a wisdom of this age,
nor of the rulers of this age who are passing away.
Rather, we speak God’s wisdom, mysterious, hidden,
which God predetermined before the ages for our glory,
and which none of the rulers of this age knew;
for, if they had known it,
they would not have crucified the Lord of glory.
But as it is written:
What eye has not seen, and ear has not
heard,
and what has not entered the human heart,
what God has prepared for those who love him,
this God has revealed to us through the Spirit.
for, if they had known it,
they would not have crucified the Lord of glory.
But as it is written:
What eye has not seen, and ear has not
heard,
and what has not entered the human heart,
what God has prepared for those who love him,
this God has revealed to us through the Spirit.
For the Spirit scrutinizes everything, even the depths of God.
St. Paul
speaks to us of the Spirit, which at first seems at odds with the theme of
God’s law present in the other readings.
But St. Thomas Aquinas reminds us that the new law of the new covenant
is nothing other than the grace of the Holy Spirit. It’s often missed, for example, that the
Jewish feast of Pentecost was the liturgical celebration of the gift of the Law
at Mt. Sinai. On this memorial, God
poured out his Spirit on the early Church, giving them the true law written not
on tablets of stone, but on the human heart.
speaks to us of the Spirit, which at first seems at odds with the theme of
God’s law present in the other readings.
But St. Thomas Aquinas reminds us that the new law of the new covenant
is nothing other than the grace of the Holy Spirit. It’s often missed, for example, that the
Jewish feast of Pentecost was the liturgical celebration of the gift of the Law
at Mt. Sinai. On this memorial, God
poured out his Spirit on the early Church, giving them the true law written not
on tablets of stone, but on the human heart.
That the
Holy Spirit writes the law on the heart, does not mean it is less demanding
than the law written on stone. Quite the
opposite! The old law could be twisted
and misinterpreted, but there is no escape from the moral truth that the Holy
Spirit reveals to our heart and conscience.
We may be able to justify ourselves by rationalization to others, but we
cannot escape the conviction in our inner court of conscience, where we must
face the voice of the Spirit with none to mediate.
Holy Spirit writes the law on the heart, does not mean it is less demanding
than the law written on stone. Quite the
opposite! The old law could be twisted
and misinterpreted, but there is no escape from the moral truth that the Holy
Spirit reveals to our heart and conscience.
We may be able to justify ourselves by rationalization to others, but we
cannot escape the conviction in our inner court of conscience, where we must
face the voice of the Spirit with none to mediate.
4. The Gospel
is Mt 5:17-37:
is Mt 5:17-37:
Jesus said to his disciples:
“Do not think that I have come to abolish the law or the prophets.
I have come not to abolish but to fulfill.
Amen, I say to you, until heaven and earth pass away,
not the smallest letter or the smallest part of a letter
will pass from the law,
until all things have taken place.
Therefore, whoever breaks one of the least of these commandments
and teaches others to do so
will be called least in the kingdom of heaven.
But whoever obeys and teaches these commandments
will be called greatest in the kingdom of heaven.
I tell you, unless your righteousness surpasses
that of the scribes and Pharisees,
you will not enter the kingdom of heaven.
“Do not think that I have come to abolish the law or the prophets.
I have come not to abolish but to fulfill.
Amen, I say to you, until heaven and earth pass away,
not the smallest letter or the smallest part of a letter
will pass from the law,
until all things have taken place.
Therefore, whoever breaks one of the least of these commandments
and teaches others to do so
will be called least in the kingdom of heaven.
But whoever obeys and teaches these commandments
will be called greatest in the kingdom of heaven.
I tell you, unless your righteousness surpasses
that of the scribes and Pharisees,
you will not enter the kingdom of heaven.
“You have heard that it was said to your ancestors,
You shall not kill; and whoever kills
will be liable to judgment.
But I say to you,
whoever is angry with his brother
will be liable to judgment;
and whoever says to his brother, ‘Raqa,’
will be answerable to the Sanhedrin;
and whoever says, ‘You fool,’
will be liable to fiery Gehenna.
Therefore, if you bring your gift to the altar,
and there recall that your brother
has anything against you,
leave your gift there at the altar,
go first and be reconciled with your brother,
and then come and offer your gift.
Settle with your opponent quickly while on the way to court.
Otherwise your opponent will hand you over to the judge,
and the judge will hand you over to the guard,
and you will be thrown into prison.
Amen, I say to you,
you will not be released until you have paid the last penny.
“You have heard that it was said,
You shall not commit adultery.
But I say to you,
everyone who looks at a woman with lust
has already committed adultery with her in his heart.
If your right eye causes you to sin,
tear it out and throw it away.
It is better for you to lose one of your members
than to have your whole body thrown into Gehenna.
And if your right hand causes you to sin,
cut it off and throw it away.
It is better for you to lose one of your members
than to have your whole body go into Gehenna.
“It was also said,
Whoever divorces his wife must give
her a bill of divorce.
But I say to you,
whoever divorces his wife – unless the marriage is unlawful –
causes her to commit adultery,
and whoever marries a divorced woman commits adultery.
“Again you have heard that it was said to your ancestors,
Do not take a false oath,
but make good to the Lord all that you vow.
But I say to you, do not swear at all;
not by heaven, for it is God’s throne;
nor by the earth, for it is his footstool;
nor by Jerusalem, for it is the city of the great King.
Do not swear by your head,
for you cannot make a single hair white or black.
Let your ‘Yes’ mean ‘Yes,’ and your ‘No’ mean ‘No.’
Anything more is from the evil one.”
This
is one of my favorite passages of the Gospels, and I require all my New
Testament students to memorize the opening verse (Matt 5:17) concerning the
mission to fulfill rather than abolish the Law and the Prophets.
is one of my favorite passages of the Gospels, and I require all my New
Testament students to memorize the opening verse (Matt 5:17) concerning the
mission to fulfill rather than abolish the Law and the Prophets.
This
Gospel passage explodes the narrative that Jesus came to dumb down the moral
law in order to make it easier to get to heaven. Jesus dumbs down the law not in the
least. In the four antitheses (contradictions) that we have in this Gospel reading
(you have heard that it was said … but I say
to you …) Jesus does not loosen the moral requirements of Moses, but tightens
them. Moses did not go far enough, Jesus
is saying. The Mosaic law governed
external actions, but unless you undergo interior transformation as well, you cannot enter the kingdom of
heaven. In the remainder of the Gospel,
we come to learn that this interior transformation can only be accomplished
through the gift of the Spirit. But the
Spirit is given not to excuse us from the law or give us a license to sin, but
rather to empower us to fulfill God’s law perfectly, not merely externally but
also internally. Jesus’ teaching in this
passage tends, after all, to direct our attention to the interior dispositions
(like anger) that are at the root of external actions (like murder).
Gospel passage explodes the narrative that Jesus came to dumb down the moral
law in order to make it easier to get to heaven. Jesus dumbs down the law not in the
least. In the four antitheses (contradictions) that we have in this Gospel reading
(you have heard that it was said … but I say
to you …) Jesus does not loosen the moral requirements of Moses, but tightens
them. Moses did not go far enough, Jesus
is saying. The Mosaic law governed
external actions, but unless you undergo interior transformation as well, you cannot enter the kingdom of
heaven. In the remainder of the Gospel,
we come to learn that this interior transformation can only be accomplished
through the gift of the Spirit. But the
Spirit is given not to excuse us from the law or give us a license to sin, but
rather to empower us to fulfill God’s law perfectly, not merely externally but
also internally. Jesus’ teaching in this
passage tends, after all, to direct our attention to the interior dispositions
(like anger) that are at the root of external actions (like murder).
Jesus’ moral standards are much more
demanding than those of the Pharisees.
The Pharisees tended to be concerned only with the exterior performance
of the law, and they became expert in developing contorted and convoluted legal
chains of reasoning in order to circumvent the demands of divine law. In particular, they permitted divorce and
remarriage for any number of reasons, with some Rabbis saying that any cause at
all sufficed for a divorce, even the mere fact that a man found a younger, more
attractive woman.
demanding than those of the Pharisees.
The Pharisees tended to be concerned only with the exterior performance
of the law, and they became expert in developing contorted and convoluted legal
chains of reasoning in order to circumvent the demands of divine law. In particular, they permitted divorce and
remarriage for any number of reasons, with some Rabbis saying that any cause at
all sufficed for a divorce, even the mere fact that a man found a younger, more
attractive woman.
Jesus was radically opposed to this
effort to extrapolate legal reasoning in order to get around the clear demands
of morality and divine law. He warns his
followers: “Unless your righteousness exceeds that of the scribes and
Pharisees, you will not enter the kingdom of heaven.” It must exceed their righteousness, because
their righteousness was largely external, and relied on exterior actions in
accord with the traditional interpretations of the old law. It was not a righteousness motivated by
love. It was a righteousness that said,
“What is the least I have to do and the most I can get away with, and still not
formally break the divine command?”
Jesus attitude, like the attitude of the Psalmist, is rather, “What is
most pleasing to God? That is the only
thing I desire to do.”
effort to extrapolate legal reasoning in order to get around the clear demands
of morality and divine law. He warns his
followers: “Unless your righteousness exceeds that of the scribes and
Pharisees, you will not enter the kingdom of heaven.” It must exceed their righteousness, because
their righteousness was largely external, and relied on exterior actions in
accord with the traditional interpretations of the old law. It was not a righteousness motivated by
love. It was a righteousness that said,
“What is the least I have to do and the most I can get away with, and still not
formally break the divine command?”
Jesus attitude, like the attitude of the Psalmist, is rather, “What is
most pleasing to God? That is the only
thing I desire to do.”
It is not easy to follow Jesus’ laws—in
fact, it is impossible unless we share his Spirit. Then, we can rejoice with St. Paul that “hope
does not disappoint us, because God’s love has been poured into our hearts
through the Holy Spirit which has been given to us,” and “love is the
fulfilling of the law.”
fact, it is impossible unless we share his Spirit. Then, we can rejoice with St. Paul that “hope
does not disappoint us, because God’s love has been poured into our hearts
through the Holy Spirit which has been given to us,” and “love is the
fulfilling of the law.”
At this Eucharistic celebration, let us
pray that our Eucharistic communion will arouse within us the gift of the
Spirit given in Baptism and Confirmation.
Let us pray that the graces of the Eucharist will replenish the Holy
Spirit’s love in our hearts, that we may love and not resent the law of God,
and see it for what it truly is: the way of peace and communion with our Lord.
pray that our Eucharistic communion will arouse within us the gift of the
Spirit given in Baptism and Confirmation.
Let us pray that the graces of the Eucharist will replenish the Holy
Spirit’s love in our hearts, that we may love and not resent the law of God,
and see it for what it truly is: the way of peace and communion with our Lord.
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