Download File

Total Page:16

File Type:pdf, Size:1020Kb

Download File Introduction to the Sermon on the Mount Steve Moyise Throughout the centuries, the Sermon on the Mount (Mt 5:3-7:27) has been seen as the epitome of what Christianity is all about. Teaching like ‘turn the other cheek’ (5:29), ‘love your enemies’ (5:44), ‘no one can serve two masters’ (6:24) and ‘do to others as you would have them do to you’ (7:12) represent an ethical stance that has been foundational for Western civilisation. As the closing parable puts it: ‘Everyone then who hears these words of mine and acts on them will be like a wise man who built his house on rock’ (7:24). The name ‘Sermon on the Mount’ (SoM) comes from Mt 5:1-2, where Jesus ‘went up the mountain; and after he sat down, his disciples came to him. Then he began to speak, and taught them’. It calls to mind Israel’s great law-giver, Moses, who also went up a mountain and came down with teaching from God (Ten Commandments) and this is reinforced by the so-called ‘antitheses’ (5:21-48) where six times Jesus begins a discourse with ‘You have heard that it was said … But I say to you’ (5:21, 27, 31, 33, 38, 43).1 It is one of five sermons or discourses that punctuate Matthew’s Gospel (chs 5-7, 10, 13, 18, 23-25) and is perhaps intended to mirror the five books of Moses. Graham Stanton, in his fine book, A Gospel for a New People,2 suggest five pertinent questions to ask of the Sermon on the Mount: (1) Is Jesus interpreting the law or offering a radical new teaching? (2) How do the demands of the SoM relate to Paul’s gospel of grace? (3) Is the Sermon aimed at everyone or just committed disciples? (4) Is everything in the Sermon to be taken literally? (5) Are its radical demands to be explained because time is running out? This study has been guided by these questions, though the presentation is different. 1. The Beatitudes (5:3-12) The SoM begins with eight/nine3 beatitudes, traditionally translated, ‘Blessed are …’, from the Greek word makarios. The Latin version used beatus, hence the ‘beatitudes’. Some of them deal with godly characteristics, such as ‘hunger and thirst for righteousness’ (5:6), ‘merciful’ (5:7) and ‘pure in heart’ (5:8) and it is therefore no surprise that God’s blessing rests upon them. Others, however, are about people in distress (poor in spirit, those who mourn, the persecuted, those who are reviled) and it is not clear in what sense they are blessed. This is made even more difficult in the Good News Bible, which thinks that ‘blessed’ is no longer part of ordinary conversation and so renders makarios with ‘happy’. Hence we have the paradoxical, ‘Happy are those who mourn’ and ‘Happy are those who are persecuted’. The problem is that ‘happy’ usually refers to the emotions and it is difficult to 1 Note also the transfiguration, where Moses and Elijah are with Jesus but the disciples are told: ‘This is my Son, whom I love; with him I am well pleased. Listen to him!’ (Mt 17:5). 2 G. Stanton, A Gospel for a New People: Studies in Matthew (Westminster: John Knox, 1993). 3 The word makarios occurs 9 times but the final saying (‘Blessed are you when people revile you and persecute you’) is a continuation of the eighth (‘Blessed are those who are persecuted for righteousness' sake’). 1 understand how one can be both happy and mournful at the same time. For religious people familiar with the word ‘blessed’, it speaks of something objective: God’s blessing is upon you, whatever you happen to be feeling. On the other hand, Jesus tells those who are being persecuted to ‘rejoice and be glad’ (5:12), which is not quite the same thing as ‘happy’ but does imply some emotional content as well. The translation issue is connected with the question: When can the distressed expect to receive their blessing? Some of the promises appear to suggest that it will be after death, such as 5:12 (‘for your reward is great in heaven’) and perhaps also 5:5 (’for they will inherit the earth’). Others could refer to this life, as in 5:4 (‘for they will be comforted’), while 5:7 (‘for they will receive mercy’) and 5:9 (‘they will be called children of God’) could refer to either. Protestants have generally thought of ‘heaven’ as the locus of such blessings, with earth continuing to be a place of suffering, even for Christians (perhaps especially for Christians – Rom 8:36). But Tom Wright insists that this is a misunderstanding of what Jesus means by ‘heaven’ or the ‘kingdom of heaven’: Heaven is God’s space, where full reality exists, close by our ordinary (‘earthly’) reality and interlocking with it. One day heaven and earth will be joined together for ever, and the true state of affairs, at present out of sight, will be unveiled. After all, verse 5 says that the meek will inherit the earth, and that can hardly happen in a disembodied heaven after death.4 He translates makarios as, ‘Wonderful news for …’, suggesting that the beatitudes are a ‘summons to live in the present in the way that will make sense in God’s promised future; because that future has arrived in the present in Jesus of Nazareth’.5 This is in part a reaction against a type of missionary preaching that promised the poor a glorious heaven but did nothing to alleviate their poverty (hence opium for the people, as Marx called it). Wright is not denying that these promises will only be fully fulfilled when ‘heaven and earth will be joined together for ever’ but insists that we should be working towards them in the here and now. In his Nazareth sermon, Jesus quotes Isa 61:1 (‘he has anointed me to bring good news to the poor’) as applying to himself (Lk 4:21). But lest that ‘good news’ be confined to ‘heaven’, he adds a series of ‘earthly’ freedoms: release of prisoners; sight for the blind; oppressed go free (Lk 4:18). Ulrich Luz says that ‘the salvation promised to the poor, the hungry, and those who mourn is already a reality in Jesus’ acceptance of the dispossessed, in his common meals with them, and in the joy over God’s love experienced in the present’.6 Some of the beatitudes clearly derive from Scripture. Ps 37:11 says: ‘But the meek shall inherit the land, and delight themselves in abundant prosperity’. Ps 24:4 answers its own question of who is worthy to worship in the temple with, ‘Those who have clean hands and 4 Tom Wright, Matthew for Everyone, London: SPCK, 2002 (electronic edition). 5 Ibid. 6 Ulrich Luz, Matthew 1-7 (Minneapolis: Fortress, 2007), 189. 2 pure hearts, who do not lift up their souls to what is false, and do not swear deceitfully’. And as mentioned above, Isa 61:1 speaks of preaching good news to the poor, while in 61:3, God promises to ‘comfort all who mourn’. More generally, they show Jesus’ dependence on wisdom traditions. Ps 1 opens with a beatitude (‘Blessed is the one who does not walk in step with the wicked’ – NIV) and the Sermon ends with a parable about the wise and foolish builders. Lastly, it has sometimes been a problem for the Church that Jesus does not stipulate that those who mourn or are persecuted need to have faith to receive God’s blessing. All people mourn the loss of a loved one and so God’s blessing would appear to be on everyone at some point in their life. Taking the lead from 5:6 (hunger and thirst for righteousness), 5:8 (pure in heart) and 5:11 (persecuted for Jesus’ sake), some commentators have given each of the beatitudes a ‘Christian’ meaning. Thus, those who mourn are mourning over their sins or perhaps the sins of the world. The ‘poor in spirit’ are those who recognise their ‘poverty before God’ and hence their need for God. Stassen and Gushee try and combine such interpretations with our role in helping the unfortunate. We are ‘humble before God, and identify with the humble, the poor, and the outcasts … (we) mourn with sincere repentance toward God, and comfort others who mourn’.7 Few would doubt that this is ‘good application’ but we should be careful on two fronts (1) The context for understanding Jesus in the first instance is the Judaism to which he belonged, not later forms of Christianity; otherwise we would need to continue obeying the food laws and offering sacrifices (5:17- 19). (2) Jesus elsewhere praises those who demonstrate particular qualities (even a dishonest manager) and so we should not impose restrictions without warrant from the text. 2. Should the SoM be taken literally? Commands like ‘turn the other cheek’ and ‘go the extra mile’ are in common parlance today. During the covid pandemic, medical staff who have worked long hours are said to have ‘gone the extra mile’. And those who have faced verbal abuse from the very people they are trying to help have ‘turned the other cheek’, telling themselves that it is not personal but springs from fear and distress. It has been called a ‘counter-cultural’ response, eschewing the natural desire for revenge or even justice. However, a dark side to this teaching has emerged over the last few decades, where victims of abuse were either ignored or told not to make a fuss.
Recommended publications
  • The Early History of the Lord's Prayer
    The Early History of the Lord’s Prayer by Bernard Robinson What can we discover of the origin, early development and use of Christianity’s most famous Prayer? Earliest Versions of the Prayer: Matthew 6:9-13 Our Father who art in the heavens, Hallowed be thy name. Thy Kingdom come. Thy will be done on earth as it is in the heavens. Give [dos] us this day our epiousios bread, and forgive us our debts as we also have forgiven/ [hereby] forgive our debtors; and lead us not into temptation; but deliver us from evil/the evil one. [For thine is the kingdom and the power and the glory for ever. Amen.] Luke 11:2-4 Father, Hallowed be thy name, Thy Kingdom Come. Give [didou] us each day our epiousios bread, and forgive us our sins as we forgive every one who is indebted to us; and lead us not into temptation. Didache 8:2-3 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 [dos] us this day our epiousios bread, and forgive us our debt as we also forgive our debtors; and lead us not into temptation; but deliver us from evil/the evil one. For thine is the power and the glory for ever. Why are there three differing forms? The simplest explanation is that Jesus taught his disciples this prayer, which was handed down orally and used liturgically. Each liturgical tradition preserved a slightly different wording, giving us these three versions.
    [Show full text]
  • The Berean Expositor
    The Berean Expositor Acts xvii. 10, 11 “Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the Word of truth” II Tim. ii. 15 VOLUME XXXIII. 1945 - 1946 The Berean Publishing Trust, 52a, Wilson Street, London EC2A 2ER. U.K. DEAR FELLOW-BELIEVERS, When we penned the Foreword to the preceding Volume, the enemy was at our gates, and that Volume bears evidence on many a page of the battle that was fought for its very existence. We write the present introduction, thank God, with the weight of War removed, but we must still record, to the glory of the God of all grace, that such have been the problems which have beset the publication of The Berean Expositor since the cessation of hostilities, that nothing less than the “help of God” (which we acknowledged in November, 1944), would have enabled us to write these words on the completion of Volume XXXIII in November, 1946. We are encouraged to know that in many lands those of like precious faith have helped us with their prayers and their fellowship, and that our very continuance is an indication that our Witness is approved of God, and desired by many of His people. With renewed confidence we therefore subscribe ourselves, Yours for the truth, rightly-divided, CHARLES H. WELCH, FREDERICK P. BRININGER, PHILIP DIVE, GEORGE T. FOSTER, LESLIE F. GREEN. November, 1946. I N D E X ACTS OF THE APOSTLES, THE-- The kingdom of God . concerning Jesus (xxviii. 23) 16 Paul’s use of the O.T., and structure of section (xxviii.
    [Show full text]
  • 4Ws FATHER LIKE NO OTHER
    4Ws A FATHER LIKE NO OTHER JUNE 20, 2021 WORSHIP WORD Praise Him Forever, MATTHEW 6:9-15 The world celebrates Father’s Day and honors fathers from all Crown Him with Many walks of life, but a common difficulty on occasions such as this Crowns, Good Good is faced by those who do not have “fathers” (passed on early, 9“Pray, then, in this way: absentees, or distant), or those who do not have “good father” Father ‘Our Father, who is in examples. Through this message, we look at the example of “A Father Like No Other”– our Heavenly Father! In the Old heaven, hallowed be Your Testament, God is described as “Father” only 15 times. However, WELCOME name. 10Your kingdom in the New Testament, Jesus used the term “Father” referring come. Your will be done, to God over 165 times, and if we include the epistles from the If your dad was a Apostle Paul and others, it is used over 200 times. The Creator superhero, what power on earth as it is in heaven. of the heavens and the earth is our Father, and Jesus even used would he likely have? 11 Give us this day our daily a term of endearment “Abba” because He wants us to know that God is our Father! What would do you bread. 12 And forgive us think he would use it our debts, as we also have We will look at the famous model of prayer in Matthew 6 for? forgiven our debtors. 13 prescribed by Jesus and see the things we can learn about God as our Father: And do not lead us into temptation but deliver us 1.
    [Show full text]
  • Gospel Luke 11:1-13 1He Was Praying in a Certain Place
    Gospel Luke 11:1-13 1He was praying in a certain place, and after he had finished, one of his disciples said to him, "Lord, teach us to pray, as John taught his disciples." 2He said to them, "When you pray, say: Father, hallowed be your name. Your kingdom come. 3Give us each day our daily bread. 4And forgive us our sins, for we ourselves forgive everyone indebted to us. And do not bring us to the time of trial." 5And he said to them, "Suppose one of you has a friend, and you go to him at midnight and say to him, 'Friend, lend me three loaves of bread; 6for a friend of mine has arrived, and I have nothing to set before him.' 7And he answers from within, 'Do not bother me; the door has already been locked, and my children are with me in bed; I cannot get up and give you anything.' 8I tell you, even though he will not get up and give him anything because he is his friend, at least because of his persistence he will get up and give him whatever he needs. 9"So I say to you, Ask, and it will be given you; search, and you will find; knock, and the door will be opened for you. 10For everyone who asks receives, and everyone who searches finds, and for everyone who knocks, the door will be opened. 11Is there anyone among you who, if your child asks for a fish, will give a snake instead of a fish? 12Or if the child asks for an egg, will give a scorpion? 13If you then, who are evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit to those who ask him!" Echoes of Wisdom Luke 11:1-13 July 28, 2019 Rev.
    [Show full text]
  • Saints Simon & Jude Roman Catholic Church
    SAINTS SIMON & JUDE ROMAN CATHOLIC CHURCH Established 1897 185 Van Sicklen Street, Brooklyn, New York 11223 Telephone: (718) 375-9600 Fax: (718) 375-6642 E-mail: [email protected] / www.stssimonjude-brooklyn.org Rev. John Maduri, Administrator Rev. Sijo George, CMI-Parochial Vicar & Rev. Gesson Agenis Deacon Andrew Mastrangelo, Pastoral Minister/Business Manager Ms. Sara Nespoli, Director of Faith Formation SUNDAY MASSES : DEVOTIONS: Saturday evening at 5:00pm Chaplet of The Divine Mercy: Monday after the 9 am Mass Sunday morning at 8:30am(Italian/English), 10:15am & 12:00pm Circulo de Oracion Carismatico en Espanol- Todos los Lunes de las Misa en Espanol-1:30pm 7pm a las 9pm en la parte baja de la iglesia. Para mas informacion, favor de llamar a la Sra. Teodora Aquino 347-355-5715. WEEKDAY MASSES: Miraculous Medal Novena: Tuesday after the 9 am Mass Monday – Saturday at 9:00am Rosario in Italiano ogni Mercoledi alle 7:30pm (Settembre– Giugno). HOLYDAY MASSES: 7:30am, 9:00am, 7:30pm St. Jude Novena: Friday after the 9 am Mass Holy Hour / Benediction: 8:00am-9:00am every Saturday (Except Christmas and New Year’s Day) RECONCILIATION (Confession): Saturday: 4:00pm-4:30pm WHEELCHAIR ACCESSIBLE/ PARKING LOT Other times by appointment. OFFICE OF FAITH FORMATION: RECTORY OFFICE HOURS: To register for religion classes grades K through 8, children’s First Communion, or Monday to Friday: 9:30 am -4:30 pm (CLOSED for lunch from 12pm-1pm) Confirmation, call 718-372-0733 in the rectory lower level. Sunday: 9:30am to 1:30 pm Secretaries: Nina Varone and Nelly Yepez (para hablar en Espanol).
    [Show full text]
  • · 'Theological Quarterly. J J1s }?
    · 'THEOLOGICAL QUARTERLY. J J1S }? VoL. XXII. JANUARY, 1918. No. 1. 1 LUTHERANISM AND PURITANISM. > Four hundred years have elapsed since Dr. Martin Luther nailed his Ninety-five Theses to the door of the Castle Church at Wittenberg. Through this chosen vessel of His the Lord brought about tho reformation of His Church. We heartily thank Him, especially during this year of jubilee, for the de­ liverance He has thus granted us from the slavery of the Bishop of Rome. This is tho great theme of innumerable sermons preached, of countless discussions carried on, and of number­ less books and pamphlets written within the folds of the Protestant Church during these months of rejoicing. But we Lutherans are just as grateful to our God for having kept us in the faith again restored to His flock by the great Reformer, and for having guarded us against the deceit of the many false prophets that have gone out into the world since the days of Luther. Among the many pernicious sects which sprang up in the countries blessed of God through the Reformation, the Puritan is one of the most conspicuous. A comparison of Lutheranism with Puritanism would therefore not be out of place nor without vahw to us at this time. "Puritans" was the name given to such in England as were opposed to -tho Established Church of that country during 1) '!'his article and the next one were prepared for a new edition of the commemorative volume of essays on the Reformation, !J'our Hundred Years. Since the new edition will not be forthcoming soon, we publish them here.
    [Show full text]
  • Explaining the Eucharist (XIV): the Lord's Prayer (Paternoster) First
    Explaining the Eucharist (XIV): The Lord's Prayer (Paternoster) First let us think especially about the petition “Give us this day our daily bread” because of its Eucharistic reference. Give us this day our daily bread – what does that mean? On the surface, it’s a simple acknowledgement that the things we need have their source in God. However, there is many centuries’ worth of puzzlement and scholarly debate hiding under that simple word “daily”. The original word epiousios [in the nominative] is a hapax legomenon, an invented word that fills a unique need, and cannot be found anywhere else. It appears only in the Gospels. Origen of Alexandria (+253) was the first writer to comment on the unusual word. He was a native Greek speaker writing only a century and half after the Gospels were composed, yet he did not recognize the word. He writes: “the word epiousios is used by no Greek scholar nor in the vulgar language, but seems to be an invention of the Evangelists.” Indeed, the Greek word, directly infused into the minds of S. Matthew and S. Luke by the Holy Spirit, the main author of Holy Scripture, is therefore a newly made-up Greek word to translate an original composition of Jesus Himself. It is presumed to be the Greek equivalent of whatever word Our Lord may have used in Aramaic or Hebrew. When S. Jerome (+420) was commissioned to translate the Bible into Latin, he decided to translate this Greek word, appearing twice in the Scripture, in two different ways. So the Latin translation, the Vulgate, uses “daily” [quotidianus] in S.
    [Show full text]
  • The Lord's Prayer: Matt 6:9-13- a Thematic and Semantic- Structural Analysis
    Criswell Theological Review 6.1 (1992) 57-72. Copyright © 1992 by The Criswell College. Cited with permission. THE LORD'S PRAYER: MATT 6:9-13- A THEMATIC AND SEMANTIC- STRUCTURAL ANALYSIS DAVID E. LANIER Southeastern Baptist Theological Seminary Wake Forest, NC 27588 I. Introduction The Lord's prayer, sometimes called "the model prayer," occurs at the heart of Jesus' most extensive preserved teaching, the Sermon on the Mount.1 What one finds here is no less than the greatest Teacher's greatest sermon on his favorite topic: the Kingdom of God. Not only 1 Cf. Arthur Wellesley, Duke of Wellington, on this point: "The Lord's Prayer con- tains the sum total of religion and morals." Quoted in F. S. Mead, ed, Twelve Thousand Religious Quotations (Grand Rapids: Baker, 1989) 274. Tertullian referred to it as brevia- rium totius evangelii, De Orat.1., quoted in A Plummer, An Exegetical Commentary on the Gospel According to St. Matthew (n.p.: Scott, 1915; repr. Grand Rapids: Baker, 1982) 95, n. 2. This study will begin with the presupposition that the Sermon on the Mount con- stitutes a semantic and structural unit. Although many serious scholars look for redac- tional layers and source-critical units (see, for example, Plummer 93), the sermon was not read in such fashion throughout the history of the church, including the early church. For a good survey on source-critical presuppositions see W. D. Davies and D. C. Allison, Jr., A Critical and Exegetical Commentary on the Gospel According to Matthew (ICC; 3 vols.; Edinburgh: T. & T. Clark, 1988), 1.590-92.
    [Show full text]
  • 619.445.9682 Website Holy
    2569 W Victoria Drive Alpine, CA 91901 First Saturday to Honor the Immaculate Office: 619.445.2145 Heart of Mary Fax: 619.445.9682 Mass 9:00 am First Friday to Adore the Sacred Heart of Jesus Website Exposition/Adoration www.queenofangels.org 10:30 am-11:15 am (Benediction follows) Holy Sacrifice of The Mass Confessions Saturday 10:35 am-11:15 am 5:30 pm Mass 11:30 am Sunday 8:00 am & 10:30 am Confession Sat. 4:00 to 5:00 pm Daily Mass or by appointment 8:00 am: M, W, Th, F Baptism th Holy Days Mary, Queen of Angels, Pray for Us! 4 Sunday of the Month Please see The Messenger Contact Fr. Timothy Clergy Rev. Timothy Deutsch, Pastor: [email protected] Parish Office Staff Dorie Arietta, Office Manager: [email protected] Sandy Dioli, Office Assistant: [email protected] Katrina Thornton, Catechetical Ministry: [email protected] Darlene Ames, The Messenger: [email protected] Email: [email protected] The Mission of Queen of Angels Church is to: Grow in our relationship with God through Jesus Christ. Table of Contents Strengthen our faith by living and teaching the Gospel. Je- Church Directory Pg 1 Serve God’s People in our parish, our community, and our world. Weekly Readings Pg 2 Mass Intentions Pg 2 Church is Handicapped Accessible Announcements Pg 3 Pastor’s Page Pg 4 Announcements Pg 5-7 If you’re worried about an unplanned pregnancy, you may be experiencing a personal crisis full of concerns about your future. Pregnancy Care Clinic can assist you.
    [Show full text]
  • September/October 1999 Volume 18, Number 5 MA MHA TF
    September/October 1999 Volume 18, Number 5 MA MHA TF THE BI-MONTHLY MAGAZINE OF THE PRAYER BOOK SOCIETY CELEBRATION IN YOR 1549 _ i999 The Archbishop of York (Dr David Hope) York Minster in July 1999 about to celebrate the 1549 Eucharist In York Minster.e ' The Archbishop of York and Primate of England, Dr. David Hope, was the celebrant and preacher at the Service of Holy Communion from the first Book of the Common Prayer (1549). The Service on July 24 was arranged by the English Prayer Book Society with the full cooperation ofthe Dean of York, the Very Rev. Raymond Furnell, and the full participation ofthe Minster Choir. Over 700 people were present and around 600 received Holy Communion. See page 15. THK LIVING PAST FOR THE PRESENT AND INTO THE FUTURE 3. Introducing the Lord's Prayer. 4. Our Father which art in heaven. 5. lallowed be thy name. 6. Thy kingdom come. 7. Thy will be done. 8. Jive us this day our daily bread. 9. Forgive us our debts. 10. Lead us not into temptation. 11. Thine is the kingdom. 12. The Prayer Book Societies in Australia 13. A Discussion Paper on Titles. 14. The Formularies of the Anglican Way. 15. Sermon by the Archbishop in York. 16. Prayer Books in print. What is the Prayer Book Society? First of all, what it is not: 1. It is not a historical society — though it does take history seriously. 2. It is not merely a preservation society — though it does seek to preserve what is good.
    [Show full text]
  • The Eucharist
    The Eucharist Jan 27, 2020 Agenda • Sacraments Overview • Source and Summit • Old Testament Typology • Jesus and the Jewish Passover • The Real Presence • Rules • Q & A Natural & Supernatural Luke the Evangelist The Gospel of Luke The Acts of the Apostles Vol I: The life of Christ on earth Vol. II: The life of Christ in the Church The Word made Flesh – The BODY The Mystical BODY – The SPIRIT Body - Natural Ascension Spirit - Supernatural 7 Requirements for Sustained Life 7 Sacraments for Our Eternal Life Birth Baptism (re-birth) Nourishment (food & drink) Eucharist (true food) Growth to maturity Confirmation Injury – first aid Reconciliation Disease - healing Anointing of the Sick Procreation Matrimony Governance Holy Orders Sacraments - Overview • Thomas Aquinas, “the sacraments contain the power of God, but the Eucharist is God.” • All 7 Sacraments point us toward holiness, the path to heaven. “The 6 other Sacraments point toward the Eucharist.” Fulton J Sheen The Source & Summit • In the Lord’s Prayer Jesus taught us to pray: – Give us this day our “Daily bread” – the food we need…super-substantial bread (what we truly need) epiousios • Food for the journey …Source of life…”unless you eat the flesh of the Son of Man and drink his blood, you do not have life within you.” John 6:53 • The SOURCE of life • God Himself, THE SUMMIT , the pinnacle, the destination of the journey. • The Eucharist is the Source and Summit of the faith. • The central focus, the goal of the spiritual life, as well as the fuel that gets us there. Family Meals - Scripture • Typology – Symbols; prefiguring – “New lies hidden in the old, and the old is revealed in the new”.
    [Show full text]
  • The Lords Prayer
    Apologetics Lecture Series Lecture Four - The Lord’s Prayer Apologetics Course Lecture Four – The Lord’s Prayer This series of lectures is not intended to be an all-encompassing, academic course on Apologetics. This study guide is not intended to be a textbook for comprehensive information; it should be used in conjunction with the lecture on a particular topic. We will review, somewhat in depth, the traditions and teachings of the Catholic Church over the course of our lectures. Our series is designed to light the fire of the Gospels within you and encourage further research and education into our faith and its rich history. Dignity/San Diego 2019 pg. 1 The Lord’s Prayer – An Overview Whether we refer to it as the “Our Father,” the “Lord’s Prayer,” the “Pater Nostra,” or any other name given it, the prayer which we speak of today is, as the Catechism of the Catholic Church (CCC) declares, the “most perfect of prayers” (CCC 2763) and as Tertullian wrote, “is truly the summary of the whole gospel.” What then is it which we should know about the Lord’s Prayer when we recite it during Mass or at other times? What is it we pray when we recite the words our Lord taught us? The words of the Lord’s Prayer are found in the Gospels of Matthew and Luke. In the Gospel of Matthew, Jesus teaches everyone how they are to pray; in the Gospel of Luke, Jesus is off praying by himself and the disciples ask Jesus how it is they should pray.
    [Show full text]