Sirach 15:15-20

Reading closely

1. What are the main points of this passage? The primary point of this passage is the reality and gravity of human free will. The author emphasizes that God has placed before humanity a clear choice between keeping His commandments (which corresponds to "life" and "good") and rejecting them (which corresponds to "death" and "evil"). Furthermore, it stresses that while God is all-powerful and all-seeing, He is absolutely not responsible for human sin; He commands no one to act unjustly and gives no license to sin.

2. What idea most stands out to you? (While subjective for every reader, a common theological standout is this): The idea that most stands out is the stark clarity of the moral responsibility placed upon the individual. The statement, "Before man are life and death, good and evil, whichever he chooses shall be given him," removes the possibility of blaming fate, circumstances, or even God for our moral failures. It highlights the immense dignity and terrifying responsibility of possessing free will.

3. What imagery does the author use? How does it reinforce each point? The author uses the elemental imagery of contrasting opposites—"fire and water"—set before a person. This reinforces the point that the moral choice is binary and clear-cut; one cannot simultaneously choose both good and evil. The instruction to "stretch forth your hand" reinforces the necessity of active human deliberation and action in making this choice. Additionally, the imagery of the "eyes of God" being on His creatures reinforces the point that while we are free, our choices are made in the full view of an all-knowing God who understands every deed.

4. What questions or concerns does this passage seem to address? This passage addresses the human tendency toward fatalism (the belief that our actions are predetermined) or the temptation to blame God for our own shortcomings. It answers the concern: "If God is all-powerful, isn't He responsible when I sin?" The author forcefully rejects this by clarifying that God's power is used to grant freedom, not to coerce evil.

Living the word

5. What makes it difficult to do God’s will? In the context of Catholic teaching, doing God's will is made difficult by the lingering effects of original sin, often called concupiscence, which is an inclination toward selfishness and contrary to right reason. Difficulty also arises from external pressures in a culture that often values self-gratification over obedience to God's law, fear of the sacrifices required by virtue, and sometimes a lack of trust that God's commandments lead to true "life" rather than restriction.

6. When have you seen particular choices lead either to life or death? (This requires personal reflection by the participants, but here is a guided example): In a spiritual sense, we see choices leading to "life" when someone chooses honesty when deception would be easier, resulting in a clear conscience and stronger trust in relationships. We see choices leading to a type of spiritual "death" when someone chooses to nurture resentment rather than offer forgiveness, leading to isolation, bitterness, and a hardening of the heart.

Matthew 5:17-37

Reading closely

1. How do you think Jesus fulfills the law? The law laid the groundwork for Jesus’ ministry. Jesus fulfills the law by adapting it in order to show people how to be part of God’s kingdom.

2. How should Jesus’ disciples treat the law? Jesus wants his disciples to do an even better job of following God’s law than their religious leaders, the scribes and Pharisees.

3. How does Jesus revise particular laws? Jesus revises the law given to Moses at Mount Sinai in several ways. Regarding anger, he broadens the commandment "do not kill" to include any behavior that springs from anger. Regarding lust, he warns us not to treat others as objects for sexual pleasure. He prohibits divorce to restore the ideals of marriage. Regarding oath-taking, he teaches that instead of using God to make vows seem reliable, we should simply do what we say we will do.

4. Do you think Jesus’ commandments are easier or harder than the original laws? The text indicates that Jesus wants his disciples to do an "even better job" of following God's law than the religious leaders. Regarding lust, Jesus offers "vivid hyperboles" that mean it is "better a little pain now than an eternity of it" in Gehenna.

5. How might people have reacted to Jesus? Jesus knows that his fellow Jews will be shocked that he edits God’s law, as this law was central to Jewish identity.

6. The following questions zero in on a particular teaching.

a. How do verses 23-24 about anger help you prepare for our eucharistic celebrations? The text states that Jesus wants his followers to have forgiving hearts.

b. Does our culture support healthy, respectful sexual relationships? The provided text does not contain information to answer this question.

c. What are good and bad reasons for getting married? The text implies that marriage involves striving for "mutual respect, patience, forgiveness, etc.". Jesus knows marriage takes work and wants people to take it seriously both before and after they marry.

d. Do you know anyone who struggles with Jesus’ prohibition of divorce? While this is a personal reflection question, the text offers context: By prohibiting divorce, Jesus restores the ideals of marriage. The text also notes that the exception in verse 32 might refer to marriages between closely related people, which were forbidden in Judaism.

e. Do you always follow through on what you say you’re going to do? The text advises that instead of promising to do something, we should simply do it; people will soon see that we always do what we say we’ll do.

7. Which of these teachings do you find especially challenging? The provided text does not contain information to answer this question.

The 1st Reading (Sirach 15:15-20)

Q: In the 1st Reading, we can see that God expected even the people of the Old Testament to do their utmost to keep the moral law. Along with a higher standard, what does Jesus also give us to enable us obey his commandments (Romans 6:9-14)?

A: In the Sermon on the Mount, Jesus definitely raises the bar, moving from external observance to internal transformation. If we were left to our own devices, this higher standard would be crushing. However, as St. Paul indicates in Romans 6, Jesus doesn't just give us new commands; He gives us a new power. Through Baptism, we share in Christ's death and resurrection. We are "dead to sin and living for God in Christ Jesus." We are no longer under the law as a mere external constraint but are "under grace." This grace is the indwelling power of the Holy Spirit, which enables us to live a life that was previously impossible for fallen human nature. The New Law is not just a text to read; it is the grace of the Holy Spirit given to the faithful through faith in Christ (cf. CCC 1967).

The 2nd Reading (1 Corinthians 2:6-10)

Q: In the 2nd Reading, in verse 9, St. Paul pulls verses from Isaiah 64:4 and Sirach 1:10 to express his wonderment at the mystery of God’s plan for the world. What is this plan? (see Ephesians 2)

A: Paul is speaking of wisdom that is "hidden" and "mysterious" to the rulers of this age. Looking at Ephesians 2, we see that this mysterious plan, which God prepared before the ages for our glory, is the astounding reconciliation of humanity to God through Christ. It is the plan to take us, who were dead in our transgressions, and bring us to life together with Christ by grace. Furthermore, it is the plan to break down the dividing walls between diverse peoples (like Jews and Gentiles) to create "one new humanity" in Christ, making us all fellow citizens and members of the household of God.

The Gospel (Matthew 5:17-37)

Q: In the Gospel, what attitude to you think Jesus wants you to take regarding the observance of his law (Mt 5:17-20)? How can your righteousness exceed that of the scribes and the Pharisees?

A: Jesus makes it clear that He has not come to abolish the Law or the Prophets, "but to fulfill them." The Catechism teaches that Jesus, the beloved Son, perfectly fulfilled the Law of Sinai and revealed its ultimate meaning (CCC 577). Therefore, our attitude toward the moral law should be one of deep reverence and seriousness.

The righteousness of the scribes and Pharisees was often characterized by strict, detailed external observance—following the letter of the law while sometimes missing the heart of God behind it. For our righteousness to "exceed" theirs, it must go deeper than outward behavior. It must penetrate the heart. It is not merely avoiding the bad action (murder, adultery) but rooting out the interior attitudes that lead to them (anger, lust). It means allowing the New Law, the law of the Gospel, to be written on our hearts, transforming our very desires so that we obey out of love rather than fear or pride (cf. CCC 1967, 2053-2054).

Q: How much do you struggle with anger and unforgiveness (verses 21-26)? How does this affect the quality of the service and worship you offer to God? How can you offer a more pure worship to God?

A: (This is a question for personal reflection). Jesus teaches us that festering anger, insults, and holding grudges are serious spiritual wounds—He even equates them with the root of murder because they kill communion between brothers and sisters. Jesus teaches that our relationship with neighbor and our relationship with God are inseparable. We cannot offer pure worship to the Father if we are actively cherishing hatred for one of His children. Holding onto unforgiveness creates a blockage in our spiritual life.

To offer purer worship, we must take seriously Jesus’ instruction: "leave your gift there at the altar, go first and be reconciled with your brother." This means actively seeking reconciliation whenever possible. It also means utilizing the Sacrament of Reconciliation (Confession), where we are reconciled with God and with the Church, the Body of Christ, which is wounded by our sins (CCC 1424).

Q: If you are married, how well does your marriage mirror Jesus’ high standard for the state of holy matrimony (verses 27-32)? How can you sharpen that image? If you are not married, how can you help and encourage those near you who are married to have holier, more godly, marriages?

A: (This is a question for personal reflection). Jesus calls for a purity of heart that rejects not only adulterous actions but adulterous thoughts (lust). He also reaffirms the permanence of the marriage bond as God intended from the beginning.

• For the married: Sharpening the image of Christ's high standard means practicing "custody of the eyes" and the heart, protecting the exclusive intimacy of the spouse. It also means daily renewing the commitment to indissolubility, choosing to love even when it is difficult, and relying on the grace of the Sacrament of Matrimony to sustain the bond.
• For the unmarried: We can encourage holy marriages by praying for married couples, respecting the sacred boundaries of their union, speaking positively about the vocation of marriage, and offering practical support to families to alleviate stress.

Q: Oaths and vows are an important part of any civil society. In your private life, however, do you feel it necessary to bolster your word with a private oath? What is the standard of personal integrity that Jesus wants his disciples to have (verses 33-37)? How can you maintain that standard?

A: Jesus calls His disciples to a standard of radical honesty and integrity. He teaches that we should not need to swear by heaven, earth, or Jerusalem to convince others we are telling the truth. The need for many oaths suggests a general climate of mistrust or duplicity.

As the Catechism states, in teaching that our "Yes" should mean "Yes" and our "No" should mean "No," Jesus is calling for a purification of our speech that honors God's presence in all our interactions (CCC 2153). We maintain this standard by practicing truthfulness in the small matters of daily life, avoiding exaggeration, white lies, or evasive language. Our character should be so transparent that our simple word is enough.tached to worldly comforts rather than being "poor in spirit," or because we harbor resentment rather than being "merciful.")