God, Be Merciful to Me a Sinner!
Introduction: May you humbly come before GOD and lift up a
sincere prayer to GOD, acknowledging your need for GOD’s help.
Following line from today’s Gospel: “The Pharisee took up
his position and spoke this prayer to himself, ‘O GOD...’” Spoke this prayer to
himself imply that he was not surrounded by anyone, that is, he was alone. But
it can also mean “he prayed to himself.” In a sense, the Pharisee’s prayer was
a prayer “to himself.” He did not need GOD’s help nor was he praising GOD. He
was praising himself and saying he was above everyone else and needed no one’s
help, not even GOD’s.
When you pray, are you acknowledging your need for GOD’s
help or are you praising yourself for what achievements you think you have
made? Are you really praying to, and praising, GOD or praising yourself?
The LORD hears the prayer of the humble-hearted. The First
Reading reminds us that even though GOD plays no favorites, the LORD seems to
be more attentive to those who humbly admit that they need GOD’s help. The
Responsorial rephrases that theme in saying that “The LORD hears the cry of the
poor.” In this last chapter of St. Paul’s letter to Timothy (which is our
Second Reading today), Paul reviews his ministry and humbly proclaims that he
has finished the race and kept the faith, and he awaits GOD to bestow the crown
of righteousness on him, even if others of the faithful people seemed to have
deserted him. In the Gospel, Jesus shares the parable of two individuals who
come into GOD’s presence and pray. Jesus remarks that the humble prayer of the
tax collector is heard while the proud prayer of the Pharisees is not heard.
First Reading: Sirach 35:15b-17, 20-22b: The prayer of
the humble pierces the clouds.’
Commentary: The
Book of Sira, or Ecclesiasticus, was translated into Greek by the grandson of
the author. The grandfather wrote in Hebrew. He was a wise, witty and sometimes
cynical teacher of Jerusalem, who gathered and built on the pithy sayings of
the sages. The first part of this reading, about the widow’s persistent appeal
to the Lord, may well be the basis of last Sunday’s parable of the persistent
widow and the unjust judge. Did Jesus build his parable on this piece of wisdom
of the ancients, or did Luke use the Book of Sirach to expand Jesus’ teaching?
So also the second part of the reading, which prepares us for today’s parable
of contrasting suppliants, proud and humble, in the Temple: did Jesus build on
the ancients or Luke? Jesus certainly heard and learnt from the holy books of
Judaism. Whether Jesus directly used it or not, the message of the two parts is
clear in the phrase which joins them: whoever whole-heartedly serves God will
be accepted. There is no pretending in prayer.
Responsorial Psalm 34:2-3. 17-18. 19, 23. The lowly one
called, and the LORD heard him.
The psalmist presents this same theme by pointing out that
GOD confronts the evil doers while reaching out the divine hand to help those
who seek GOD with sincere hearts. The LORD hears the cry – the pleading – of
those who know that GOD is the Only One Who can touch their lives with healing
and well-being (salus).
Second Reading: 2 Timothy 4:6-8, 16-18: ‘There is laid up
for me the crown of righteousness.’
Commentary: This
is a summing-up and defence of Paul’s mission, according to the literary
conventions of the time. We do not know where the trial he mentions took place,
nor the eventual outcome, though the tradition holds strong that he was
martyred in Rome (and his severed head bounced three times, giving rise to
three fountains, the famous Tre Fontane). In his letters Paul several times
mentions imprisonment, but nowhere a formal trial, so that we can only guess.
Did he set out on further journeys, even to Spain, after his confinement in
Rome? We do not know. The sporting images of ‘the good fight’ and the ‘race’
are typical of Paul, and also the image of a libation, the first few drops from
a cup of wine, offered in homage to a divinity. But most of all we are reminded
that Paul had long yearned for death and to be fully united to his Lord and
ours: ‘Life to me, of course, is Christ, and death would be a positive gain’
(Philippians 2.21), though he was held back by the positive need for his
energetic guidance.
Gospel: Luke 18:9-14: ‘The tax collector went down to his
house justified, rather than the Pharisee.’
Commentary: Luke
is the evangelist of prayer, offering frequent hints about it. In his Gospel
Jesus is explicitly mentioned as being in prayer more often than in any other,
at the Baptism, the Transfiguration, when called upon to teach his disciples
the Lord’s Prayer (3.21; 6.12; 11.1). The Agony in the Garden is shaped to show
the need for prayer in time of testing (22.40). In the Infancy Narratives his
characters burst into prayerful praise on every occasion, and from these we
derive the three great canticles of the Church, the Magnificat, the Benedictus
and the Nunc dimittis. His parables insist on the need for perseverance in
prayer, especially the parables of the Friend at Midnight (11.5-8) and the
Unjust Judge (18.1-5). Their motives may not be perfect: the Friend at Midnight
eventually caves in because he does not want to be shamed for inhospitable
behaviour when the whole village hears the hammering on the door. And the
appellant to the Unjust Judge seems to be on the edge of violence, threatening
to hit the Judge in the face! But the message is to persevere!
Today, in this parable of the Pharisee and the
Tax-Collector, Luke combines deadly earnestness with humour in a typically
Lukan fashion. The pompous and self-contradictory bragging of innocence by the
Pharisee is duly repellent, while the humble self-accusation of the
tax-collector is something to which we can all aspire.
Reflection: How
can we know if our prayer is pleasing to God or not? The prophet Hosea, who
spoke in God's name, said: "I desire steadfast love and not
sacrifice" (Hosea 6:6). The prayers and sacrifices we make to God mean
nothing to him if they do not spring from a heart of love for God and for one's
neighbor. How can we expect God to hear our prayers if we do not approach him
with humility and with a contrite heart that seeks mercy and forgiveness? We
stand in constant need of God's grace and help. That is why Scripture tells us
that "God opposes the proud, but gives grace to the humble" (James
4:6; Proverbs 3:34).
God hears the prayer of the humble: Jesus reinforced this
warning with a vivid story of two people at prayer. Why did the Lord accept one
person's prayer and reject the other's prayer? Luke gives us a hint: despising
one's neighbor closes the door to God's heart. Expressing disdain and contempt
for others is more than being mean-minded. It springs from the assumption that
one is qualified to sit in the seat of judgment and to publicly shame those who
do not conform to our standards and religious practices. Jesus' story caused
offense to the religious-minded Pharisees who regarded "tax
collectors" as unworthy of God's grace and favor. How could Jesus put down
a "religious person" and raise up a "public sinner"?
Jesus' parable speaks about the nature of prayer and our
relationship with God. It does this by contrasting two very different attitudes
towards prayer. The Pharisee, who represented those who take pride in their
religious practices, exalted himself at the expense of others. Absorbed with
his own sense of self-satisfaction and self-congratulation, his boastful prayer
was centered on his good religious practices rather than on God's goodness,
grace, and pardon. Rather than humbling himself before God and asking for God's
mercy and help, this man praised himself while despising those he thought less
worthy. The Pharisee tried to justify himself before God and before those he
despised; but only God can justify us. The tax collector, who represented those
despised by religious-minded people, humbled himself before God and begged for
mercy. His prayer was heard by God because he had true sorrow for his sins. He
sought God with humility rather than with pride.
The humble recognize their need for God's mercy and help:
This parable presents both an opportunity and a warning. Pride leads to
self-deception and spiritual blindness. True humility helps us to see ourselves
as we really are in God's eyes and it inclines us to seek God's help and mercy.
God dwells with the humble of heart who recognize their own sinfulness and who
acknowledge God's mercy and saving grace. I dwell in the high and holy place,
and also with him who is of a contrite and humble spirit (Isaiah 57:15). God
cannot hear us if we boast in ourselves and despise others. Do you humbly seek
God's mercy and do you show mercy to others, especially those you find
difficult to love and to forgive?
Lord Jesus, may your love and truth transform my life - my
inner thoughts, intentions, and attitudes, and my outward behavior, speech, and
actions. Where I lack charity, kindness, and forbearance, help me to embrace
your merciful love and to seek the good of my neighbor, even those who cause me
ill-favor or offense. May I always love as you have loved and forgive others as
you have forgiven.
Daily Quote from the Early
Church Fathers: The medicine of repentance, by Augustine of Hippo,
354-430 A.D.
"How useful and necessary a medicine is repentance!
People who remember that they are only human will readily understand this. It
is written, 'God resists the proud, but gives grace to the humble' (1 Peter
5:5, James 4:6, Job 22:29, Proverbs 3:34). The Pharisee was not rejoicing so
much in his own clean bill of health as in comparing it with the diseases of
others. He came to the doctor. It would have been more worthwhile to inform him
by confession of the things that were wrong with himself instead of keeping his
wounds secret and having the nerve to crow over the scars of others. It is not
surprising that the tax collector went away cured, since he had not been
ashamed of showing where he felt pain." (excerpt from Sermon 351.1)
all poured out: “I
for my part am already being poured out like a libation.” —2 Timothy 4:6.
St. Paul, near the end of his life, said that he was “being
poured out like a libation” (2 Tm 4:6). A libation is the act of pouring a
liquid offering onto the ground, usually in a religious ceremony. The act of
libation seems like a waste of good oil or wine (see Gn 35:14; Lv 23:13).
Similarly, to those without faith, it seems a misuse of talent to spend one’s
life serving the Lord. But to those with faith, this is not a waste but a
libation, a life poured out in service to God.
This is how God relates to us. He pours out the Holy Spirit
on us (Rm 5:5), whether or not we bother to receive it. He pours out the rain
on the just and the unjust (Mt 5:45). The crucified Jesus did not hold back any
drops of His blood.
In God’s service, we humbly empty ourselves (Phil 2:7). We
are called to pour it all out, to empty ourselves, like a libation (see Phil
2:17). There’s nothing left in the chalice once the libation is poured out.
Imitate Jesus. Pour yourself out. Offer yourself fully to
Him. Hold nothing back. Be poured out like a libation to the Lord (2 Tm 4:6).
Prayer: Father, I
pour out my life for You. I trust You to fill me up again. “The Lord is close
to the brokenhearted; and those who are crushed in spirit He saves.” —Ps 34:19.
Praise You, risen Jesus, Divine Logos, for watering the earth with Your
all-powerful Word (Is 55:10-11).
The personal action for today:
What has been my attitude when I pray? Do I use the words “I” and “me” and
“mine” more than I do “You, Lord” and “Your divine will”? How can I more humbly
come into GOD’s presence admitting my need for GOD’s help? In what part of the
race am I at this point in my life and how can I keep the faith more fully as I
run toward the finish line? Are there people who are running along with me that
need words of encouragement as they struggle to keep going? What can I do to
show that I am concerned for them and that I am there for them, as a reminder
that GOD is with them?
*Saint Peter of Alcantara: Saint Peter of Alcantara was a contemporary of
well-known 16th-century Spanish saints, including Ignatius of Loyola and John
of the Cross. He served as confessor to Saint Teresa of Avila. Church reform
was a major issue in Peter’s day, and he directed most of his energies toward
that end. His death came one year before the Council of Trent ended.
Born into a noble family—his father was the governor of
Alcantara in Spain—Peter studied law at Salamanca University, and at 16 he
joined the so-called Observant Franciscans, also known as the discalced friars.
While he practiced many penances, he also demonstrated abilities which were
soon recognized. He was named the superior of a new house even before his
ordination as a priest, was elected provincial at the age of 39, and he was a
very successful preacher. Still, he was not above washing dishes and cutting
wood for the friars. He did not seek attention; indeed, he preferred solitude.
Peter’s penitential side was evident when it came to food
and clothing. It is said that he slept only 90 minutes each night. While others
talked about Church reform, Peter’s reform began with himself. His patience was
so great that a proverb arose: “To bear such an insult one must have the
patience of Peter of Alcantara.”
In 1554, Saint Peter of Alcantara received permission to
form a group of Franciscans who followed the Rule of St. Francis with even
greater rigor. These friars were known as Alcantarines. Some of the Spanish
friars who came to North and South America in the 16th, 17th, and 18th
centuries were members of this group. At the end of the 19th century, the
Alcantarines were joined with other Observant friars to form the Order of
Friars Minor.
As spiritual director to Saint Teresa, Peter encouraged her
in promoting the Carmelite reform. His preaching brought many people to
religious life, especially to the Secular Franciscan Order, the friars, and the
Poor Clares. Saint Peter of Alcantara was canonized in 1669. His liturgical
feast is celebrated on September 22.
Poverty was a means and not an end for Peter. The goal was
following Christ in ever greater purity of heart. Whatever obstructed that path
could be eliminated with no real loss. The philosophy of our consumer age—you
are worth what you own—may find Peter of Alcantara’s approach severe.
Ultimately, his approach is life-giving while consumerism is deadly.
