19th Sunday in Ordinary Time – A
“When Peter saw how strong the wind was he became frightened; and, beginning to sink, he cried out, “Lord, save me!”
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“When Peter saw how strong the wind was he became frightened; and, beginning to sink, he cried out, “Lord, save me!”
Word-Sunday.com
Doctrinal Homily Outlines
Central idea: Christ’s prayer to the Father.
Doctrine: The prayer of Jesus and Mary.
Practical application: Important norms for our own life of prayer.
God's Presence in Times of Fear and Affliction
"...there was a tiny whispering sound. When he heard this, Elijah hid his face in his cloak and went and stood at the entrance of the cave." — 1 Kings 19:12c-13
“Kindness and truth shall meet; justice and peace shall kiss. Truth shall spring out of the earth, and justice shall look down…” — Psalm 85:10-11
I have great sorrow and constant anguish in my heart. For I could wish that I myself were accursed and cut off from Christ… — Romans 9:2-3
“When Peter saw how strong the wind was he became frightened; and, beginning to sink, he cried out, “Lord, save me!” Immediately Jesus… — Mt 14:30-31a
Pope Francis sits with laity, religious and clergy at the Pre-Synod Youth Meeting at the Vatican, March 2018.
"...there was a tiny whispering sound. When he heard this, Elijah hid his face in his cloak and went and stood at the entrance of the cave." — 1 Kings 19:12c-13
1 Kgs 19:9a, 11:13a
FIRST READING—The prophet Elijah felt he had failed in his mission to call the covenant people to repentance. He sank into a deep depression and asked God to let him die. God took pity on His prophet and gave him the strength and encouragement he needed through an intimate encounter with God’s Divine Presence. It is the same way God welcomes each of us to come to Him and receive comfort and reassurance when we feel alone and afflicted when facing struggles in our lives.
“Kindness and truth shall meet; justice and peace shall kiss. Truth shall spring out of the earth, and justice shall look down…” — Psalm 85:10-11
Ps 85:9, 10, 11-12, 13-14
PSALM—God’s salvation is near to those who keep their trust and hope in Him. God revealed Himself to the children of Israel as the One abounding in steadfast love and faithfulness who offered the promise of salvation beyond their temporal lives. The Fathers of the Church saw in God’s promise of future salvation the Incarnation of the Divine Word, the union of Godhead with human nature in Jesus Christ.
I have great sorrow and constant anguish in my heart. For I could wish that I myself were accursed and cut off from Christ… — Romans 9:2-3
Rom 9:1-5
SECOND READING—St. Paul writes of enduring the pain of persecution from his Jewish countrymen for the sake of the Gospel of Jesus Christ. When we face trials and affliction on our faith journeys through life, we must trust that God, who has called us to walk His path to eternal salvation, will comfort us as we struggle with our suffering and afflictions.
“When Peter saw how strong the wind was he became frightened; and, beginning to sink, he cried out, “Lord, save me!” Immediately Jesus… — Mt 14:30-31a
Mt 14:22-33
GOSPEL—Jesus sends the disciples into a violent storm on the Sea of Galilee. He uses the gale to reveal His Divine identity in His power over nature as He walks upon the sea, saves Peter from sinking into turbulent waters, and calms the wind and the sea. We have God’s assurance that we can find Him in the storms and struggles of life, especially in the trials and opposition we encounter trying to do His will. Christ continually reaches out to us; all we have to do is to believe, reach out to Him in the obedience of faith, and receive His salvation.
From Fr. Tony’s Files
Let us approach Jesus with strong Faith in his ability and willing availability to calm the storms in the life of the Church and in our own lives. Church history shows us how Jesus saved his Church from the storms of persecution in the first three centuries, from the storms of heresies in the 5th and 6th centuries, from the storms of moral degradation and the Protestant reformation movement (later resulting in hundreds of denominations), in the sixteenth and seventeenth centuries, and the storms of sex abuse scandals of the clergy in the twentieth and twenty-first centuries.
We need to realize that it is the presence of Jesus which gives us peace even in the wildest storms of life: the storms of anxiety and worries about the future we are suffering now in the ongoing Corona Virus Pandemic (Corvid-19), storms of sorrow, storms of doubt, tension and uncertainty, storms of anger and despair, storms of temptations, and storms in family relationships. But this peace flows only from a personal relationship with God, with Jesus, enhanced through prayer, meditative reading of Scripture and active participation in the Holy Mass and reception of the Sacraments when these are available to us.
Storms reveal to us our inability to save ourselves and point us to the Infinite ability and eagerness of God to save us. When Jesus shows up in our life’s storms, we find that we gain strength to do the seemingly impossible. For example, when Jesus shows up, he makes marriages out of mistakes, he invigorates, restores, and empowers us to reach the unreachable, to cross the un-crossable. Storms let us know that without him we can do nothing, without him we are doomed to fail. Yet, when Jesus shows up, we gain the strength to join Paul, saying, “In Christ I can do all things.” But this demands a personal relationship with God, with Jesus, enhanced through prayer, meditative study of Scripture and an active Sacramental life. Experiencing Jesus’ presence in our lives, let us confess our Faith in him and call out for his help and protection always.
We are expected to pray to God every day with trusting Faith for strengthening our personal relationship with Him and for acknowledging our dependence on Him. But when we have no time or mental energy for formal prayers, let us use the short prayers in the Gospels like Peter’s prayer: “Lord, save me!” or the prayer of the mother of the possessed girl: “Lord, help me!” or the blind man’s prayer: “Son of David, have mercy on me!” or the repentant sinner’s prayer: “Lord, have mercy on me a sinner!”
We get plenty of time during our travels to say the short prayers like the “Our Father”, “Hail Mary” and “Glory be….” We may begin every day offering all our day’s activities to God and asking for His grace to do His will; then we may conclude every day before we go to sleep, by asking God’s pardon and forgiveness for our sins. Keeping a Bible on our table will encourage us to read at least a few words of the Bible and thus listen to what God is telling us to do.
There are those who would limit God’s presence for their own comfort or security or to keep themselves in power. In years past there were those who would deny God’s presence in slaves. There have been those who would ignore God’s presence in their enemies. There are those who would refuse to believe that God is present in the murderer sitting on death row, in those who are marginalized by our society: the gay person, the addict, the person living with AIDS, the illegal alien, the handicapped.
It is in situations like these that we have to get out of the boat, surprise others, and show them the reflection of God in such people. Let us always look for ways to be surprised by our God and opportunities to wake one another up to the beauty, the power and the nearness of our loving, providing and protecting God. Let us also pray for a deepening of God’s gift of Faith within us, that we may be able to recognize Him in the ordinary situations of our lives, and humbly pray to Him saying, “Lord, let us see Your kindness, and grant us Your salvation.”
Pope Francis sits with laity, religious and clergy at the Pre-Synod Youth Meeting at the Vatican, March 2018.
Pastoral Connection
Leaders in the Church must have a very special relationship with Jesus Christ. In the Gospel according to Matthew, which is particularly addressed to the leaders of the Christian-Jewish assembly (Church), Peter represents all the apostles, indeed all the leaders among those who believe in Jesus.
Matthew arranges his material to show that Peter was prepared by Jesus in a very special way for his role in the early community. All Church leaders after Peter look to this Gospel for an outline of Christ’s teaching concerning leadership.
While we acknowledge that the Bishop of Rome, as successor of Peter in the See of Rome, holds a unique relationship with the Lord Jesus, we must not focus all our attention on the pope as the only divinely appointed leader in the Church. Bishops, pastors, non-ordained pastoral ministers, parents, and other servants of the Christian community need to see themselves addressed when Matthew tells stories involving Peter.
The model that is offered in the person of Peter in this Gospel has to be extended and applied, with certain adaptations, to all who are called to serve the Church.
We have been tempted to avoid responsibility for Church leadership by looking above to the next one up on the hierarchical ladder.
The common good requires that leaders have the authority to decide what measures should be taken when the unity of the Church is being threatened. Unity of faith and unity of doctrine are essential to the Church’s continuing faithfulness to the Lord.
A system of governance for the whole Church and for the local churches has been developed, according to historical circumstances, for the assurance of that faithfulness. That system is in constant evolution; it adapts to changing conditions in order to assure that its purposes be effectively fulfilled. The juridical order in the Church serves the ideals of the faith and of the communion of all the faithful.
Your local pastor is not God, neither is the bishop, neither is the pope.
As a former parish priest, I need to re-read the Gospel of Matthew. I need to see again what Matthew, under the inspiration of the Holy Spirit, wanted Church leaders to hear in that period just after the destruction of the Jerusalem Temple when the ‘whole world had changed.’ What was expected of leaders then? What is expected of leaders today?
Faith Sharing
Jesus, thank you for always being present in the stormy moments of life. Deepen my faith in this presence.
Jesus, just as you beckoned Peter to come to you, you invite us to come to you. It is especially lovely when we can come to youwith our small community of friends. Keep us all close to you and to each other. Amen.
Blogs/Online Resources
To experience God, look at the people around you
EXCERPT — Today’s Gospel shows Jesus training the disciples to be future leaders. They are put in an uncomfortable situation and must seek God’s help in order to survive… Reflecting on the Gospel, we can see ourselves as the disciples who encounter many unexpected and upsetting conditions and seek reassurance from God. Such reassurance is offered through our must coming to recognize God in our midst. A direct theophany like Jesus’ walking on water is unlikely, so we need to be attuned to the world around us and look for God in the places and people we encounter.
AMERICA MAGAZINE – Jamie Waters
EXCERPT — Sometimes Jesus is asking us to leave what is familiar, what is easy, what seems secure, and come to him in the midst of the storm. And when he calls us, here is the good news. Although the waves may be high and the winds strong, and people might think that we are crazy to step out of the boat, we are simply being disciples. We are only going to where Jesus is, taking with us the confidence that he will not let us sink. He will give us life.
BUILDING ON THE WORD – Fr. George Sigma
EXCERPT — Peter’s story is the same for every Christian. We sometimes forget Who the main character in our life story is: Jesus, the Savior of the world. If we change our focus, and permit the chaos and evil around us to distract and influence us, then we will sink into the very chaos that we fear! On the other hand, if we keep our focus on the Source of our safety, our salvation, the One to Whom we call out to save us, then the winds die down, and we are once again content in the Presence of the Lord.
MASS HOMILIES – Deacon Joseph Pasquella (Confraternity of Penitents)
God in the quiet and in the chaos
EXCERPT — Some of us imagine that God is found only in the gentle whisper, the nook of isolation, the mountain of retreat and quiet. And indeed the call is often heard there, far from the noise and distraction, not in turbulence but in serenity. But that should not lead us to believe that the storms of life signal godforsakenness. Too easily suspecting that terrors are graceless, we ignore the strongest calls made in days of strife and struggle. Rather than think our fears indicate a loss of moorings, we should imagine them as opportunities for deeper anchor.
SUNDAY WEB SITE – Father John Kavanaugh, SJ
Saint Thomas Aquinas
The Catena Aurea (or, Golden Chain) is a compilation of Patristic commentary on the Gospels and contains passages from the Church Fathers. In this masterpiece, Aquinas seamlessly weaves together extracts from various Fathers to provide a complete commentary on all four Gospels.
22. And straightway Jesus constrained his disciples to get into a ship, and to go before him unto the other side, while he sent the multitudes away.
23. And when he had sent the multitudes away, he went up into a mountain apart to pray: and when the evening was come, he was there alone.
24. But the ship was now in the midst of the sea, tossed with waves: for the wind was contrary.
25. And in the fourth watch of the night Jesus went unto them, walking on the sea.
26. And when the disciples saw him walking on the sea, they were troubled, saying, It is a spirit; and they cried out for fear.
27. But straightway Jesus spake unto them, saying, Be of good cheer; it is I; be not afraid.
28. And Peter answered him and said, Lord, if it be thou, bid me come unto thee on the water.
29. And he said, Come. And when Peter was come down out of the ship, he walked on the water, to go to Jesus.
30. But when he saw the wind boisterous, he was afraid; and beginning to sink, he cried, saying, Lord, save me.
31. And immediately Jesus stretched forth his hand, and caught him, and said unto him, O thou of little faith, wherefore didst thou doubt?
32. And when they were come into the ship, the wind ceased.
33. Then they that were in the ship came and worshipped him, saying, Of a truth thou art the Son of God.
CHRYSOSTOM. Desiring to occasion a diligent examination of the things that had been done, He commanded those who had beheld the foregoing sign to be separated from Him; for even if He had continued present it would have been said that He had wrought the miracle fantastically, and not in verity; but it would never be urged against Him that He had done it in His absence; and therefore it is said, And straightway Jesus compelled his disciples to get into a ship, and to go before him to the other side, while he sent the multitudes away.
JEROME. These words shew that they left the Lord unwillingly, not desiring through their love for their teacher to be separated from Him even for a moment.
CHRYSOSTOM. It should be observed, that when the Lord works a great miracle, He sends the multitudes away, teaching us thereby never to pursue the praise of the multitude, nor to attract them to us. Further, He teaches us that we should not be ever mixed with crowds, nor yet always shunning them; but that both may be done with profit; whence it follows, And when he had sent the multitude away, he went up into a mountain apart to pray; shewing us that solitude is good, when we have need to pray to God. For this also He goes into the desert, and there spends the night in prayer, to teach us that for prayer we should seek stillness both in time and place.
JEROME. That He withdraws to pray alone, you should refer not to Him who fed five thousand on five loaves, but to Him who on hearing of the death of John withdrew into the desert; not that we would separate the Lord’s person into two parts, but that His actions are divided between the God and the man.
AUGUSTINE. (De Cons. Ev. ii. 47.) This may seem contrary to that Matthew says, that having sent the multitudes away, He went up into a mountain that He might pray alone; and John again says, that it was on a mountain that He fed this same multitude. But since John himself says further, that after that miracle He retired to a mountain that He might not be held by the multitude, who sought to make Him a king, it is clear that He had come down from the mountain when He fed them. Nor do Matthew’s words, He went up into a mountain alone to pray, disagree with this, though John says, When he knew that they would come to make him a king, he withdrew into a mountain himself alone. (John 6:15.) For the cause of His praying is not contrary to the cause of His retiring, for herein the Lord teaches us that we have great cause for prayer when we have cause for flight. Nor, again, is it contrary to this that Matthew says first, that He bade His disciples go into the boat, and then that He sent the multitudes away, and went into a mountain alone to pray; while John relates that He first withdrew to the mountain, and then, when it was late, his disciples went down to the sea, and when they had entered into a boat, &c. for who does not see that John is relating as afterwards done by His disciples what Jesus had commanded before He retired into the mountain?
JEROME. Rightly had the Apostles departed from the Lord as unwilling, and slow to leave Him, lest they should suffer shipwreck whilst He was not with them. For it follows, Now when it was evening he was there alone; that is, in the mountain; but the boat was in the middle of the sea tossed with the waves; for the wind was contrary.
CHRYSOSTOM. Again, the disciples suffer shipwreck, as they had done before; but then they had Him in the boat, but now they are alone. Thus gradually He leads them to higher things, and instructs them to endure all manfully.
JEROME. While the Lord tarries in the top of the mountain, straightway a wind arises contrary to them, and stirs up the sea, and the disciples are in imminent peril of shipwreck, which continues till Jesus comes.
CHRYSOSTOM. But He suffers them to be tossed the whole night, exciting their hearts by fear, and inspiring them with greater desire and more lasting recollection of Him; for this reason He did not stand by them immediately, but as it follows, in the fourth watch of the night he came to them walking upon the sea.
JEROME. The military guards and watches are divided into portions of three hours each. When then he says that the Lord came to them in the fourth watch, this shews that they had been in danger the whole night.
CHRYSOSTOM. Teaching them not to seek a speedy riddance of coming evil, but to bear manfully such things as befal them. But when they thought that they were delivered, then was their fear increased, whence it follows, And seeing him walking upon the sea, they were troubled, saying, It is a vision, and through fear they cried out. For this the Lord ever does; when He is to rescue from any evil, He brings in things terrible and difficult. For since it is impossible that our temptation should continue a long time, when the warfare of the righteous is to be finished, then He increases their conflicts, desiring to make greater gain of them; which He did also in Abraham, making his hot conflict his trial of the loss of his son.
JEROME. A confused noise and uncertain sound is the mark of great fear. But if, according to Marcion and Manichæus, our Lord was not born of a virgin, but was seen in a phantasm, how is it that the Apostles now fear that they have seen a phantasm (or vision)?
CHRYSOSTOM. Christ then did not reveal Himself to His disciples until they cried out; for the more intense their fear, the more did they rejoice in His presence; whence it follows, And immediately Jesus spoke to them, saying, Be of good cheer, it is J, be not afraid. This speech took away their fear, and prepared their confidence.
JEROME. Whereas He says, It is I, without saying who, either they might be able to understand Him speaking through the darkness of night; or they might know that it was He who had spoken to Moses, Say unto the children of Israel, He that is has sent me unto you. (Exod. 3:14.) On every occasion Peter is found to be the one of the most ardent faith. And with the same zeal as ever, so now, while the others are silent, he believes that by the will of his Master he will be able to do that which by nature he cannot do; whence it follows, Peter answered and said unto him, Lord, if it be thou, bid me come unto thee upon the water. As much as to say, Do thou command, and straightway it will become solid; and that body which is in itself heavy will become light.
AUGUSTINE. (Serm. 76. 5.) This I am not able by myself, but in Thee I am able. Peter confessed what he was in himself, and what he should receive from Him by whose will he believed he should be enabled to do that which no human infirmity was equal to.
CHRYSOSTOM. See how great his warmth, how great his faith. He said not, Pray and entreat for me; but Bid me; he believes not only that Christ can Himself walk on the sea, but that He can lead others also thereon; also he wishes to come to Him speedily, and this, so great a thing, he asks not from ostentation, but from love. For he said not, Bid me walk upon the waters, but, Bid me come unto thee. And it seems that having shewn in the first miracle that He has power over the sea, He now leads them to a more powerful sign; He saith unto him, Come. And Peter, going forth of the boat, walked on the sea, that he might go to Jesus.
JEROME. Let those who think that the Lord’s body was not real, because He walked upon the yielding waters as a light æthereal substance, answer here how Peter walked, whom they by no means deny to be man.
RABANUS. Lastly, Theodorus wrote that the Lord had not bodily weight in respect of His flesh, but without weight walked on the sea. But the catholic faith preaches the contrary; for Dionysius says that He walked on the wave, without the feet, being immersed, having bodily weight, and the burden of matter.
CHRYSOSTOM. Peter overcame that which was greater, the waves, namely, of the sea, but is troubled by the lesser, the blowing wind, for it follows, But seeing the wind boisterous, he was afraid. Such is human nature, in great trials ofttimes holding itself aright, and in lesser falling into fault. This fear of Peter shewed the difference between Master and disciple, and thereby appeased the other disciples. For if they had indignation when the two brothers prayed to sit on the right and left hand, much more had they now. For they were not yet made spiritual; afterwards when they had been made spiritual, they every where yield the first place to Peter, and appoint him to lead in harangues to the people.
JEROME. Moreover he is left to temptation for a short season, that his faith may be increased, and that he may understand that he is saved not by his ability to ask, but by the power of the Lord. For faith burned at his heart, but human frailty drew him into the deep.
AUGUSTINE. (Serm. 76. 8.) Peter then presumed on the Lord, he tottered as man, but returned to the Lord, as it follows, And when he began to sink, he cried out, saying, Lord, save me. Does the Lord then desert him in his peril of failure whom he had hearkened to when he first called on Him? Immediately Jesus stretched forth his hand, and caught him.
CHRYSOSTOM. He bade not the winds to cease, but stretched forth His hand and caught him, because his faith was required. For when our own means fail, then those which are of God stand. Then to shew that not the strength of the tempest, but the smallness of his faith worked the danger, He saith unto him, O thou of little faith, why didst thou doubt? which shews that not even the wind would have been able to hurt him, if his faith had been firm. But as the mother bears on her wings and brings back to the nest her chick which has left the nest before its time and has fallen, so did Christ. And when they were come into the boat, the wind ceased. Then they that were in the boat came and worshipped him, saying, Truly thou art the Son of God.
RABANUS. (Non occ.) This may be understood either of the sailors, or of the Apostles.
CHRYSOSTOM. Observe how He leads all gradually to that which is above them; He had before rebuked the sea, now He shews forth His power yet more by walking upon the sea, by bidding another to do the same, and by saving him in his peril; therefore they said unto Him, Truly thou art the Son of God, which they had not said above.
JEROME. If then upon this single miracle of stilling the sea, a thing which often happens by accident after even great tempests, the sailors and pilots confessed them to be truly the Son of God, how does Arrius preach in the Church itself that He is a creature?
PSEUDO-AUGUSTINE. (App. Serm. 72. 1.) Mystically; The mountain is loftiness. But what is higher than the heavens in the world? And Who it was that ascended into heaven, that our faith knows. Why did He ascend alone into heaven? Because no man has ascended into heaven, but He that came down from heaven. For even when He shall come in the end, and shall have exalted us into heaven, He will yet ascend alone, inasmuch as the head with its body is One Christ, and now the head only is ascended. He went up to pray, because He is ascended to make intercession to His Father for us.
HILARY. Or, that He is alone in the evening, signifies His sorrow at the time of His passion, when the rest were scattered from Him in fear.
JEROME. Also He ascends into the mountain alone because the multitude cannot follow Him aloft, until He has instructed it by the shore of the sea.
AUGUSTINE. (ubi sup.) But while Christ prays on high, the boat is tossed with great waves in the deep; and forasmuch as the waves rise, that boat can be tossed; but because Christ prays, it cannot be sunk. Think of that boat as the Church, and the stormy sea as this world.
HILARY. That He commands His disciples to enter the ship and to go across the sea, while He sends the multitudes away, and after that He goes up into the mountain to pray; He therein bids us to be within the Church, and to be in peril until such time as returning in His splendour He shall give salvation to all the people that shall be remaining of Israel, and shall for give their sins; and having dismissed them into His Father’s kingdom, returning thanks to His Father, He shall sit down in His glory and majesty. Meanwhile the disciples are tossed by the wind and the waves; struggling against all the storms of this world, raised by the opposition of the unclean spirit.
AUGUSTINE. (ubi sup.) For when any of a wicked will and of great power, proclaims a persecution of the Church, then it is that a mighty wave rises against the boat of Christ.
RABANUS. Whence it is well said here, that the ship was in the middle of the sea, and He alone on the land, because the Church is sometimes oppressed with such persecution that her Lord may seem to have forsaken her for a season.
AUGUSTINE. (ubi sup.) The Lord came to visit His disciples who are tossed on the sea in the fourth watch of the night—that is, at its close; for each watch consisting of three hours, the night has thus four watches.
HILARY. The first watch Was therefore of the Law, the second of the Prophets, the third His coming in the flesh, the fourth His return in glory.
AUGUSTINE. (ubi sup.) Therefore in the fourth watch of the night, that is when the night is nearly ended, He shall come, in the end of the world, when the night of iniquity is past, to judge the quick and the dead. But His coming was with a wonder. The waves swelled, but they were trodden upon. Thus howsoever the powers of this world shall swell themselves, our Head shall crush their head.
HILARY. But Christ coming in the end shall find His Church wearied, and tossed by the spirit of Anti-Christ, and by the troubles of the world. And because by their long experience of Anti-Christ they will be troubled at every novelty of trial, they shall have fear even at the approach of the Lord, suspecting deceitful appearances. But the good Lord banishes their fear, saying, It is I; and by proof of His presence takes away their dread of impending shipwreck.
AUGUSTINE. (Quæst. Ev. i. 15.) Or; That the disciples here say, It is a phantasm, figures those who yielding to the Devil shall doubt of the coming of Christ. That Peter cries to the Lord for help that he should not be drowned, signifies that He shall purge His Church with certain trials even after the last persecution; as Paul also notes, saying, He shall be saved, yet so as by fire. (1 Cor. 3:15.)
HILARY. Or; That Peter alone out of all the number of those that were in the vessel has courage to answer, and to pray that the Lord would bid him come to Him upon the waters, figures the frowardness of his will in the Lord’s passion, when following after the Lord’s steps he endeavoured to attain to despise death. But his fearfulness shews his weakness in his after trial, when through fear of death, he was driven to the necessity of denial. His crying out here is the groaning of his repentance there.
RABANUS. The Lord looked back upon him, and brought him to repentance; He stretched forth His hand, and forgave him, and thus the disciple found salvation, which is not of him that willeth or of him that runneth, but of God that sheweth mercy. (Rom. 9:16.)
HILARY. That when Peter was seized with fear, the Lord gave him not power of coming to Him, but held him by the hand and sustained him, this is the signification thereof; that He who alone was to suffer for all alone forgave the sins of all; and no partner is admitted into that which was bestowed upon mankind by one.
AUGUSTINE. (Serm. 76.) For in one Apostle, namely Peter, first and chief in the order of Apostles in whom was figured the Church, both kinds were to be signified; that is, the strong, in his walking upon the waters; the weak, in that he doubted, for to each of us our lusts are as a tempest. Dost thou love God? Thou walkest on the sea; the fear of this world is under thy feet. Dost thou love the world? It swallows thee up. But when thy heart is tossed with desire, then that thou mayest overcome thy lust, call upon the divine person of Christ.
REMIGIUS. And the Lord will be with thee to help thee, when lulling to rest the perils of thy trials, He restores the confidence of His protection, and this towards the break of day; for when human frailty beset with difficulties considers the weakness of its own powers, it looks upon itself as in darkness; when it raises its view to the protection of heaven, it straightway beholds the rise of the morning star, which gives its light through the whole of the morning watch.
RABANUS. Nor should we wonder that the wind ceased when the Lord had entered into the boat; for in whatsoever heart the Lord is present by grace, there all wars cease.
HILARY. Also by this entrance of Christ into the boat, and the calm of the wind and sea thereupon, is pointed out the eternal peace of the Church, and that rest which shall be after His return in glory. And forasmuch as He shall then appear manifestly, rightly do they all cry out now in wonder, Truly thou art the Son of God. For there shall then be a free and public confession of all men that the son of God is come no longer in lowliness of body, but that He has given peace to the Church in heavenly glory.
AUGUSTINE. (Quæst. Ev. i. 15.) For it is here conveyed to us that His glory will then be made manifest, seeing that now they who walk by faith see it in a figure.
Homiletic Directory
“By using the Catechism of the Catholic Church, the homilist can help his people integrate the word of God, the faith of the Church, the moral demands of the Gospel, and their personal and liturgical spirituality.” From the Homiletic Directory
Faith experiences testing
164 Now, however, “we walk by faith, not by sight”;49 we perceive God as “in a mirror, dimly” and only “in part”.50 Even though enlightened by him in whom it believes, faith is often lived in darkness and can be put to the test. The world we live in often seems very far from the one promised us by faith. Our experiences of evil and suffering, injustice and death, seem to contradict the Good News; they can shake our faith and become a temptation against it.
— READ IN CONTEXT
Only faith can follow mysterious ways of providence
272 Faith in God the Father Almighty can be put to the test by the experience of evil and suffering. God can sometimes seem to be absent and incapable of stopping evil. But in the most mysterious way God the Father has revealed his almighty power in the voluntary humiliation and Resurrection of his Son, by which he conquered evil. Christ crucified is thus “the power of God and the wisdom of God. For the foolishness of God is wiser than men, and the weakness of God is stronger than men.”111 It is in Christ’s Resurrection and exaltation that the Father has shown forth “the immeasurable greatness of his power in us who believe”.112
273 Only faith can embrace the mysterious ways of God’s almighty power. This faith glories in its weaknesses in order to draw to itself Christ’s power.113 The Virgin Mary is the supreme model of this faith, for she believed that “nothing will be impossible with God”, and was able to magnify the Lord: “For he who is mighty has done great things for me, and holy is his name.”114
274 “Nothing is more apt to confirm our faith and hope than holding it fixed in our minds that nothing is impossible with God. Once our reason has grasped the idea of God’s almighty power, it will easily and without any hesitation admit everything that [the Creed] will afterwards propose for us to believe – even if they be great and marvelous things, far above the ordinary laws of nature.”115
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In difficult times, cultivate trust that all is subject to Christ
671 Though already present in his Church, Christ’s reign is nevertheless yet to be fulfilled “with power and great glory” by the King’s return to earth.557 This reign is still under attack by the evil powers, even though they have been defeated definitively by Christ’s Passover.557 Until everything is subject to him, “until there be realized new heavens and a new earth in which justice dwells, the pilgrim Church, in her sacraments and institutions, which belong to this present age, carries the mark of this world which will pass, and she herself takes her place among the creatures which groan and travail yet and await the revelation of the sons of God.”559 That is why Christians pray, above all in the Eucharist, to hasten Christ’s return by saying to him:560 Marana tha! “Our Lord, come!”561
672 Before his Ascension Christ affirmed that the hour had not yet come for the glorious establishment of the messianic kingdom awaited by Israel562 which, according to the prophets, was to bring all men the definitive order of justice, love and peace.563 According to the Lord, the present time is the time of the Spirit and of witness, but also a time still marked by “distress” and the trial of evil which does not spare the Church564 and ushers in the struggles of the last days. It is a time of waiting and watching.565
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History of covenants; God’s love for Israel
The Covenant with Noah
56 After the unity of the human race was shattered by sin God at once sought to save humanity part by part. The covenant with Noah after the flood gives expression to the principle of the divine economy toward the “nations”, in other words, towards men grouped “in their lands, each with [its] own language, by their families, in their nations”.9
57 This state of division into many nations is at once cosmic, social and religious. It is intended to limit the pride of fallen humanity10 united only in its perverse ambition to forge its own unity as at Babel.11 But, because of sin, both polytheism and the idolatry of the nation and of its rulers constantly threaten this provisional economy with the perversion of paganism.12
58 The covenant with Noah remains in force during the times of the Gentiles, until the universal proclamation of the Gospel.13 The Bible venerates several great figures among the Gentiles: Abel the just, the king-priest Melchisedek – a figure of Christ – and the upright “Noah, Daniel, and Job”.14 Scripture thus expresses the heights of sanctity that can be reached by those who live according to the covenant of Noah, waiting for Christ to “gather into one the children of God who are scattered abroad”.15
God chooses Abraham
59 In order to gather together scattered humanity God calls Abram from his country, his kindred and his father’s house,16 and makes him Abraham, that is, “the father of a multitude of nations”. “In you all the nations of the earth shall be blessed.”17
60 The people descended from Abraham would be the trustee of the promise made to the patriarchs, the chosen people, called to prepare for that day when God would gather all his children into the unity of the Church.18 They would be the root on to which the Gentiles would be grafted, once they came to believe.19
61 The patriarchs, prophets and certain other Old Testament figures have been and always will be honored as saints in all the Church’s liturgical traditions.
God forms his people Israel
62 After the patriarchs, God formed Israel as his people by freeing them from slavery in Egypt. He established with them the covenant of Mount Sinai and, through Moses, gave them his law so that they would recognize him and serve him as the one living and true God, the provident Father and just judge, and so that they would look for the promised Savior.20
63 Israel is the priestly people of God, “called by the name of the LORD”, and “the first to hear the word of God”,21 the people of “elder brethren” in the faith of Abraham.
64 Through the prophets, God forms his people in the hope of salvation, in the expectation of a new and everlasting Covenant intended for all, to be written on their hearts.22 The prophets proclaim a radical redemption of the People of God, purification from all their infidelities, a salvation which will include all the nations.23 Above all, the poor and humble of the Lord will bear this hope. Such holy women as Sarah, Rebecca, Rachel, Miriam, Deborah, Hannah, Judith and Esther kept alive the hope of Israel’s salvation. The purest figure among them is Mary.24
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The Old Testament
121 The Old Testament is an indispensable part of Sacred Scripture. Its books are divinely inspired and retain a permanent value,92 for the Old Covenant has never been revoked.
122 Indeed, “the economy of the Old Testament was deliberately so oriented that it should prepare for and declare in prophecy the coming of Christ, redeemer of all men.”93 “Even though they contain matters imperfect and provisional,”94 the books of the Old Testament bear witness to the whole divine pedagogy of God’s saving love: these writings “are a storehouse of sublime teaching on God and of sound wisdom on human life, as well as a wonderful treasury of prayers; in them, too, the mystery of our salvation is present in a hidden way.”95
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God is Love
218 In the course of its history, Israel was able to discover that God had only one reason to reveal himself to them, a single motive for choosing them from among all peoples as his special possession: his sheer gratuitous love.38 And thanks to the prophets Israel understood that it was again out of love that God never stopped saving them and pardoning their unfaithfulness and sins.39
219 God’s love for Israel is compared to a father’s love for his son. His love for his people is stronger than a mother’s for her children. God loves his people more than a bridegroom his beloved; his love will be victorious over even the worst infidelities and will extend to his most precious gift: “God so loved the world that he gave his only Son.”40
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The Church’s relationship to the Jewish people
839 “Those who have not yet received the Gospel are related to the People of God in various ways.”325
The relationship of the Church with the Jewish People. When she delves into her own mystery, the Church, the People of God in the New Covenant, discovers her link with the Jewish People,326 “the first to hear the Word of God.”327 The Jewish faith, unlike other non-Christian religions, is already a response to God’s revelation in the Old Covenant. To the Jews “belong the sonship, the glory, the covenants, the giving of the law, the worship, and the promises; to them belong the patriarchs, and of their race, according to the flesh, is the Christ”,328 “for the gifts and the call of God are irrevocable.”329
840 And when one considers the future, God’s People of the Old Covenant and the new People of God tend towards similar goals: expectation of the coming (or the return) of the Messiah. But one awaits the return of the Messiah who died and rose from the dead and is recognized as Lord and Son of God; the other awaits the coming of a Messiah, whose features remain hidden till the end of time; and the latter waiting is accompanied by the drama of not knowing or of misunderstanding Christ Jesus.
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