First Reading — Joel 2:12-18
Cyprian
On 2:13
Let each one confess his sin, I beseech you, brethren, while he who has sinned is still in this world, while his confession can be admitted, while the satisfaction and remission effected through the priest is pleasing with the Lord. Let us turn to the Lord with our whole mind, and, expressing repentance for our sin with true grief, let us implore God's mercy. Let the soul prostrate itself before him; let sorrow give satisfaction to him; let our every hope rest upon him. He himself tells how we ought to ask. He says, "Return to me with all your hearts, in fasting and in weeping, and in mourning, and rend your hearts, not your garments." Let us return to the Lord with a whole heart; let us placate his wrath and displeasure by fastings, weepings and mournings, as he himself admonishes.
Responsorial Psalm — Psalm 51:3-4, 5-6ab, 12-13, 14 and 17
Callistus I of Rome
On 50:10–14
People are in error who think that the priests of the Lord, after a lapse, although they may have exhibited true repentance, are not capable of ministering to the Lord and engaging their honorable offices, even though they may lead a good life thereafter and perform their priesthood correctly. Individuals who hold this opinion are not only in error but also seem to argue and act in opposition to the power of the keys committed to the church, of which it is said, "Whatever you shall loose on earth shall be loosed in heaven." In short, this opinion either is not the Lord's or it is true. Be that as it may, we believe without hesitation that both the priests of the Lord and other believers may return to their place of honor after a proper satisfaction for their error, as the Lord testifies through his prophet: "Shall he who falls not also rise again? and shall he who turns away not return?" In another passage the Lord says, "I desire not the death of the sinner, but that he may turn and live." The prophet David, on his repentance, said, "Restore to me the joy of your salvation, and uphold me with your free Spirit." And he indeed, after his repentance, taught others also and offered sacrifice to God, giving thereby an example to the teachers of the holy church, that if they have fallen and thereafter have exhibited a right repentance to God, they may do both things in like manner. For he taught when he said, "I will teach transgressors your ways, and sinners will be converted to you." And he offered sacrifice for himself when he said, "The sacrifice for God is a broken spirit." For the prophet, seeing his own transgressions purged by repentance, had no doubt as to healing those of others by preaching and by making offering to God. Thus the shedding of tears moves the mind's feeling (passionem). And when the satisfaction is made good, the mind is turned aside from anger. For how does that person think that mercy will be shown to himself, who does not forgive his neighbor? If offences abound, then, let mercy also abound; for with the Lord there is mercy, and with him is plentiful redemption.
Second Reading — 2 Corinthians 5:20-6:2
Ignatius of Antioch
On 5:17
Be not deceived with strange doctrines, "nor give heed to fables and endless genealogies," and things in which the Jews make their boast. "Old things are passed away: behold, all things have become new." For if we still live according to the Jewish law, and the circumcision of the flesh, we deny that we have received grace. For the divinest prophets lived according to Jesus Christ. On this account also they were persecuted, being inspired by grace to fully convince the unbelieving that there is one God, the Almighty, who has manifested Himself by Jesus Christ His Son, who is His Word, not spoken, but essential. For He is not the voice of an articulate utterance, but a substance begotten by divine power, who has in all things pleased Him that sent Him.
Gospel — Matthew 6:1-6, 16-18
Cyprian of Carthage
On 6:5
(Tr. vii. 2.) The Lord has bid us in His instructions to pray secretly in remote and withdrawn places, as best suited to faith; that we may be assured that God who is present every where hears and sees all, and in the fulness of His Majesty penetrates even hidden places.
On 6:5
(Tr. vii. 20.) What insensibility is it to be snatched wandering off by light and profane imaginings, when you are presenting your entreaty to the Lord, as if there were aught else you ought rather to consider than that your converse is with God! How can you claim of God to attend to you, when you do not attend to yourself? This is altogether to make no provision against the enemy; this is when praying to God, to offend God’s Majesty by the neglectfulness of your prayer.
On 6:9
(Tr. vii. 1.) He who gave to us to live, taught us also to pray, to the end, that speaking to the Father in the prayer which the Son hath taught, we may receive a readier hearing. It is praying like friends and familiars to offer up to God of His own. Let the Father recognize the Son’s words when we offer up our prayer; and seeing we have Him when we sin for an Advocate with the Father, let us put forward the words of our Advocate, when as sinners we make petition for our offences.
On 6:9
(Tr. vii. 4.) We say not My Father, but Our Father, for the teacher of peace and master of unity would not have men pray singly and severally, since when any prays, he is not to pray for himself only. Our prayer is general and for all, and when we pray, we pray not for one person but for us all, because we all are one. So also He willed that one should pray for all, according as Himself in one did bear us all.
On 6:9
(Tr. vii. 7.) Otherwise, we say this not as wishing for God to be made holy by our prayers, but asking of Him for His name to be kept holy in us. For seeing He Himself has said, Be ye holy, for I also am holy, (Lev. 20:7.) it is this that we ask and request that we who have been sanctified in Baptism, may persevere such as we have begun.
On 6:9
(ubi sup.) For this we daily make petition, since we need a daily sanctification, in order that we who sin day by day, may cleanse afresh our offences by a continual sanctification.
On 6:10
(Tr. vii. 8.) Or; it is that kingdom which was promised to us by God, and bought with Christ’s blood; that we who before in the world have been servants, may afterwards reign under the dominion of Christ.
On 6:10
(ubi sup.) The kingdom of God may stand for Christ Himself, whom we day by day wish to come, and for whose advent we pray that it may be quickly manifested to us. As He is our resurrection, because in Him we rise again, so may He be called the kingdom of God, because we are to reign in Him. Rightly we ask for God’s kingdom, that is, for the heavenly, because there is a kingdom of this earth beside. He, however, who has renounced the world, is superior to its honours and to its kingdom; and hence he who dedicates himself to God and to Christ, longs not for the kingdom of earth, but for the kingdom of Heaven.
On 6:10
(ubi sup.) We ask not that God may do His own will, but that we may be enabled to do what He wills should be done by us; and that it may be done in us we stand in need of that will, that is, of God’s aid and protection; for no man is strong by his own strength, but is safe in the indulgence and pity of God.
On 6:11
(ubi sup.) For Christ is the bread of life, and this bread belongs not to all men, but to us. This bread we pray that it be given day by day, lest we who are in Christ, and who daily receive the Eucharist for food of salvation, should by the admission of any grievous crime, and our being therefore forbidden the heavenly bread, be separated from the body of Christ. Hence then we pray, that we who abide in Christ, may not draw back from His sanctification and His body.
On 6:11
(Tr. vii. 14.) Justly therefore does the disciple of Christ make petition for to-day’s provision, without indulging excessive longings in his prayer. It were a self-contradicting and incompatible thing for us who pray that the kingdom of God may quickly come, to be looking unto long life in the world below.
On 6:12
(Tr. vii. 15.) After supply of food, next pardon of sin is asked for, that he who is fed of God may live in God, and not only the present and passing life be provided for, but the eternal also; whereunto we may come, if we receive the pardon of our sins, to which the Lord gives the name of debts, as he speaks further on, I forgave thee all that debt, because thou desiredst me. (Mat. 18:32.) How well is it for our need, how provident and saving a thing, to be reminded that we are sinners compelled to make petition for our offences, so that in claiming God’s indulgence, the mind is recalled to a recollection of its guilt. That no man may plume himself with the pretence of innocency, and perish more wretchedly through self-exaltation, he is instructed that he commits sin every day by being commanded to pray for his sins.
On 6:12
(ubi sup.) He then who taught us to pray for our sins, has promised us that His fatherly mercy and pardon shall ensue. But He has added a rule besides, binding us under the fixed condition and responsibility, that we are to ask for our sins to be forgiven in such sort as we forgive them that are in debt to us.
On 6:13
(Tr. vii. 17.) Herein it is shewn that the adversary can nothing avail against us, unless God first permit him; so that all our fear and devotion ought to be addressed to God.
On 6:13
(ubi sup.) And in so praying we are cautioned of our own infirmity and weakness, lest any presumptuously exalt himself; that while a humble and submissive confession comes first, and all is referred to God, whatever we suppliantly apply for may by His gracious favour be supplied.
On 6:13
(Tr. vii. 18.) After all these preceding petitions at the conclusion of the prayer comes a sentence, comprising shortly and collectively the whole of our petitions and desires. For there remains nothing beyond for us to ask for, after petition made for God’s protection from evil; for that gained, we stand secure and safe against all things that the Devil and the world work against us. What fear hath he from this life, who has God through life for his guardian?
On 6:13
(ubi sup.) We need not wonder, dearest brethren, that this is God’s prayer, seeing how His instruction comprises all our petitioning, in one saving sentence. This had already been prophesied by Isaiah the Prophet, A short word will God make in the whole earth. (Is. 10:22.) For when our Lord Jesus Christ came unto all, and gathering together the learned alike and the unlearned, did to every sex and age set forth the precepts of salvation, He made a full compendium of His instructions, that the memory of the scholars might not labour in the heavenly discipline, but accept with readiness whatsoever was necessary into a simple faith.
On 6:14
(Tr. vii. 16.) For no excuse will abide you in the day of judgment, when you will be judged by your own sentence, and as you have dealt towards others, will be dealt with yourself.