Tuesday of the Twelfth Week in Ordinary Time
Lectionary: 372
Lectionary: 372
Abram was very rich
in livestock, silver, and gold.
Lot, who went with Abram, also had flocks and herds and tents,
so that the land could not support them if they stayed together;
their possessions were so great that they could not dwell together.
There were quarrels between the herdsmen of Abram’s livestock
and those of Lot’s.
(At this time the Canaanites and the Perizzites
were occupying the land.)
So Abram said to Lot:
“Let there be no strife between you and me,
or between your herdsmen and mine, for we are kinsmen.
Is not the whole land at your disposal?
Please separate from me.
If you prefer the left, I will go to the right;
if you prefer the right, I will go to the left.”
Lot looked about and saw how well watered
the whole Jordan Plain was as far as Zoar,
like the LORD’s own garden, or like Egypt.
(This was before the LORD had destroyed Sodom and Gomorrah.)
Lot, therefore, chose for himself the whole Jordan Plain
and set out eastward.
Thus they separated from each other;
Abram stayed in the land of Canaan,
while Lot settled among the cities of the Plain,
pitching his tents near Sodom.
Now the inhabitants of Sodom were very wicked
in the sins they committed against the LORD.
After Lot had left, the LORD said to Abram:
“Look about you, and from where you are,
gaze to the north and south, east and west;
all the land that you see I will give to you
and your descendants forever.
I will make your descendants like the dust of the earth;
if anyone could count the dust of the earth,
your descendants too might be counted.
Set forth and walk about in the land, through its length and breadth,
for to you I will give it.”
Abram moved his tents and went on to settle
near the terebinth of Mamre, which is at Hebron.
There he built an altar to the LORD.
Lot, who went with Abram, also had flocks and herds and tents,
so that the land could not support them if they stayed together;
their possessions were so great that they could not dwell together.
There were quarrels between the herdsmen of Abram’s livestock
and those of Lot’s.
(At this time the Canaanites and the Perizzites
were occupying the land.)
So Abram said to Lot:
“Let there be no strife between you and me,
or between your herdsmen and mine, for we are kinsmen.
Is not the whole land at your disposal?
Please separate from me.
If you prefer the left, I will go to the right;
if you prefer the right, I will go to the left.”
Lot looked about and saw how well watered
the whole Jordan Plain was as far as Zoar,
like the LORD’s own garden, or like Egypt.
(This was before the LORD had destroyed Sodom and Gomorrah.)
Lot, therefore, chose for himself the whole Jordan Plain
and set out eastward.
Thus they separated from each other;
Abram stayed in the land of Canaan,
while Lot settled among the cities of the Plain,
pitching his tents near Sodom.
Now the inhabitants of Sodom were very wicked
in the sins they committed against the LORD.
After Lot had left, the LORD said to Abram:
“Look about you, and from where you are,
gaze to the north and south, east and west;
all the land that you see I will give to you
and your descendants forever.
I will make your descendants like the dust of the earth;
if anyone could count the dust of the earth,
your descendants too might be counted.
Set forth and walk about in the land, through its length and breadth,
for to you I will give it.”
Abram moved his tents and went on to settle
near the terebinth of Mamre, which is at Hebron.
There he built an altar to the LORD.
Responsorial PsalmPS 15:2-3A, 3BC-4AB, 5
R. (1b) He who does justice will live in the presence
of the Lord.
He who walks blamelessly and does justice;
who thinks the truth in his heart
and slanders not with his tongue.
R. He who does justice will live in the presence of the Lord.
Who harms not his fellow man,
nor takes up a reproach against his neighbor;
By whom the reprobate is despised,
while he honors those who fear the LORD.
R. He who does justice will live in the presence of the Lord.
Who lends not his money at usury
and accepts no bribe against the innocent.
He who does these things
shall never be disturbed.
R. He who does justice will live in the presence of the Lord.
He who walks blamelessly and does justice;
who thinks the truth in his heart
and slanders not with his tongue.
R. He who does justice will live in the presence of the Lord.
Who harms not his fellow man,
nor takes up a reproach against his neighbor;
By whom the reprobate is despised,
while he honors those who fear the LORD.
R. He who does justice will live in the presence of the Lord.
Who lends not his money at usury
and accepts no bribe against the innocent.
He who does these things
shall never be disturbed.
R. He who does justice will live in the presence of the Lord.
AlleluiaJN 8:12
R. Alleluia, alleluia.
I am the light of the world, says the Lord;
whoever follows me will have the light of life.
R. Alleluia, alleluia.
I am the light of the world, says the Lord;
whoever follows me will have the light of life.
R. Alleluia, alleluia.
GospelMT 7:6, 12-14
Jesus said to his
disciples:
“Do not give what is holy to dogs, or throw your pearls before swine,
lest they trample them underfoot, and turn and tear you to pieces.
“Do to others whatever you would have them do to you.
This is the Law and the Prophets.
“Enter through the narrow gate;
for the gate is wide and the road broad that leads to destruction,
and those who enter through it are many.
How narrow the gate and constricted the road that leads to life.
And those who find it are few.”
“Do not give what is holy to dogs, or throw your pearls before swine,
lest they trample them underfoot, and turn and tear you to pieces.
“Do to others whatever you would have them do to you.
This is the Law and the Prophets.
“Enter through the narrow gate;
for the gate is wide and the road broad that leads to destruction,
and those who enter through it are many.
How narrow the gate and constricted the road that leads to life.
And those who find it are few.”
Meditation: "Do
not throw your pearls before swine"
What can pearls and narrow gates teach us about God's truth and
holiness? In the ancient world pearls were of very great value and
were even considered priceless. They were worn as prized jewels to make a
person appear more beautiful and magnificent to behold. Holiness, likewise, is
a very precious jewel that radiates the beauty of God's truth, goodness, and
glory. God offers us the precious gift of his holiness so that we may radiate
the splendor of his truth and goodness in the way we think, speak, act, and
treat others. We can reject or ignore this great gift, or worse yet, we can
drag it through the mud of sinful behavior or throw it away completely.
Pearls before dogs and swine
Why does Jesus contrast holiness and pearls with dogs and swine (Matthew 7:6)? Some things don't seem to mix or go together, like fire and water, heat and ice, sweat and perfume, pure air and poisonous vapors, freshly cleaned clothes and filthy waste. The Talmud, a rabbinic commentary on the Jewish Scriptures, uses a proverbial saying for something which appears incongruous or out of place: an ear-ring in a swine's snout. Jesus' expression about "pearls before swine" and "not giving dogs what is holy" is very similar in thought (Matthew 7:6). Jewish law regarded swine as unclean. Wild dogs were also treated as unfit for close human contact, very likely because they were dirty, unkept, lice-infested, and prone to attack or cause trouble.
Why does Jesus contrast holiness and pearls with dogs and swine (Matthew 7:6)? Some things don't seem to mix or go together, like fire and water, heat and ice, sweat and perfume, pure air and poisonous vapors, freshly cleaned clothes and filthy waste. The Talmud, a rabbinic commentary on the Jewish Scriptures, uses a proverbial saying for something which appears incongruous or out of place: an ear-ring in a swine's snout. Jesus' expression about "pearls before swine" and "not giving dogs what is holy" is very similar in thought (Matthew 7:6). Jewish law regarded swine as unclean. Wild dogs were also treated as unfit for close human contact, very likely because they were dirty, unkept, lice-infested, and prone to attack or cause trouble.
What is the point of avoiding what is considered unclean? Jesus’
concern here is not with exclusivity or the shunning of others (excluding
people from our love, care, and concern for them). His concern is with keeping
spiritual and moral purity - the purity of the faith and way of life which has
been entrusted to us by an all-holy, all-loving, and all-wise God. The early
church referenced this expression with the Eucharist or the Lord's Table. In
the liturgy of the early church, a proclamation was given shortly before
communion: Holy things to the holy. The Didache, a first
century church manual stated: Let no one eat or drink of your Eucharist
except those baptised into the name of the Lord; for, as regards this, the Lord
has said, 'Do not give what is holy to dogs.' The Lord Jesus invites
us to feast at his banquet table, but we must approach worthily.
Jesus summed up the teaching of the Old Testament law and
prophets with the expression, So whatever you wish that men would do to
you, do so to them (Matthew 7:12) - and in the same breath he raised
the moral law to a new level of fulfillment and perfection. God's law of love
requires more than simply avoiding injury or harm to one's neighbor. Perfect
love - a love which is unconditional and which reaches out to all - always
seeks the good of others for their sake and gives the best we can offer for
their welfare. When we love our neighbors and treat them in the same way we
wish to be treated by God, then we fulfill the law and the prophets, namely
what God requires of us - loving God with all that we have and are and loving
our neighbor as ourselves.
How can we love our neighbor selflessly, with kindness, and
genuine concern for their welfare? If we empty our hearts of all that is
unkind, unloving, and unforgiving, then there will only be room for kindness,
goodness, mercy, and charity. Paul the Apostle reminds us that "God's love
has been poured into our hearts through the Holy Spirit which has been given to
us" (Romans 5:5). It is the love of God that fuels our unconditional love
for others. Are you ready to let the Holy Spirit transform your life with the
purifying fire of God's love?
The narrow gate and way
Jesus used a second illustration of a narrow gate which opens the way that leads to a life of security and happiness (Matthew 7:13-14) to reinforce his lesson about choosing the one true way which leads to peace with God rather than separation and destruction. The Book of Psalms begins with an image of a person who has chosen to follow the way of those who are wise and obedient to God's word and who refuse to follow the way of those who think and act contrary to God's law : Blessed is the man who walks not in the counsel of the wicked, nor stands in the way of sinners, nor sits in the seat of scoffers; but his delight is in the law of the Lord, and on his law he meditates day and night (Psalm 1:1-2). When a path diverges, such as a fork in the road, each way leads to a different destination. This is especially true when we encounter life's crossroads where we must make a choice that will affect how we will live our lives. Do the choices you make help you move towards the goal of loving God and obeying his will?
Jesus used a second illustration of a narrow gate which opens the way that leads to a life of security and happiness (Matthew 7:13-14) to reinforce his lesson about choosing the one true way which leads to peace with God rather than separation and destruction. The Book of Psalms begins with an image of a person who has chosen to follow the way of those who are wise and obedient to God's word and who refuse to follow the way of those who think and act contrary to God's law : Blessed is the man who walks not in the counsel of the wicked, nor stands in the way of sinners, nor sits in the seat of scoffers; but his delight is in the law of the Lord, and on his law he meditates day and night (Psalm 1:1-2). When a path diverges, such as a fork in the road, each way leads to a different destination. This is especially true when we encounter life's crossroads where we must make a choice that will affect how we will live our lives. Do the choices you make help you move towards the goal of loving God and obeying his will?
The Lord Jesus gives us freedom to choose which way we will go.
Ask him for the wisdom to know which way will lead to life rather than to harm
and destruction. See, I have set before you this day life and good,
death and evil... Therefore choose life that you and your descendants may live (Deuteronomy
3:15-20). Choose this day whom you will serve (Joshua 24:15). Behold
I set before you the way of life and the way of death (Jeremiah 21:8).
If we allow God's love and wisdom to rule our hearts, then we can trust in his
guidance and help to follow his path of love, truth, and holiness.
"Let me love you, my Lord and my God, and see myself as I
really am - a pilgrim in this world, a Christian called to respect and love all
whose lives I touch, those in authority over me or those under my authority, my
friends and my enemies. Help me to conquer anger with gentleness, greed by
generosity, apathy by fervor. Help me to forget myself and reach out towards
others." (Prayer attributed to Clement XI of Rome)
TUESDAY, JUNE 23, MATTHEW 7:6, 12-14
Weekday(Genesis 13:2, 5-18; Psalm 15)
Weekday(Genesis 13:2, 5-18; Psalm 15)
KEY VERSE: "Do to others whatever you would have them do to you" (v 12).
TO KNOW: In his Sermon on the Mount, Matthew combined various sayings of Jesus that were related to righteous Christian living. Jesus summed up the entire law in a simple maxim, which, since the 18th Century, has been called the Golden Rule: "Do unto others as you would have others do to unto you." Jesus said that discernment was required when preaching to those who were opposed to the gospel. The adage prohibiting throwing sacred things to "dogs" or "swine" (v 6) was a term of contempt for Gentiles, and might have been intended for impenitent Christians who persisted in disobeying the teachings of Christ. Although Jesus' teachings were difficult, his narrow pathway was the way to eternal life. Those who chose the broad and easy road were in danger of following it to damnation.
TO LOVE: How do my actions measure up to the Golden Rule?
TO SERVE: Lord Jesus, help me to treat others the same way I want to be treated by them.
Tuesday 23 June 2015
TUE 23RD. St Paulinus of Nola.
SS JOHN FISHER & THOMAS MORE.
Genesis 13:2, 5-18. The just will live in the presence of the Lord—Ps14(15): 2-5. Matthew 7:6, 12-14.
SS JOHN FISHER & THOMAS MORE.
Genesis 13:2, 5-18. The just will live in the presence of the Lord—Ps14(15): 2-5. Matthew 7:6, 12-14.
‘Always treat others as you would have them
treat you.’
When it
came to choosing where to settle, Abram gave Lot first choice. The Jordan plain
seemed like the ideal place, so Lot settled there. In hindsight, it turned out
to be the wide road leading to destruction, as Sodom was a wicked city. Abram
settled elsewhere with all his herdsmen and thrived.
By entering by the wide
gate, Lot‘s life was doomed to devastating loss. By taking the narrow gate,
Abram’s life in Canaan was richly blessed by the God in whom he had put his
trust. Lord, help me to see the road to you and to follow it with joy, even
when it seems hard. May I, like Abram, who was just, live in the presence of
the Lord all my days.
MINUTE MEDITATIONS
|
Let’s All Get Along
|
Learning to get along with all kinds of people and listening
patiently to a wide variety of opinions can encourage us to grow in all manner
of virtues, including patience, tolerance, and even love of enemies!
June
23
St. John Fisher
(1469-1535)
St. John Fisher
(1469-1535)
John Fisher is usually associated with Erasmus, Thomas More and
other Renaissance humanists. His life, therefore, did not have the external
simplicity found in the lives of some saints. Rather, he was a man of learning,
associated with the intellectuals and political leaders of his day. He was
interested in the contemporary culture and eventually became chancellor at
Cambridge. He had been made a bishop at 35, and one of his interests was
raising the standard of preaching in England. Fisher himself was an accomplished
preacher and writer. His sermons on the penitential psalms were reprinted seven
times before his death. With the coming of Lutheranism, he was drawn into
controversy. His eight books against heresy gave him a leading position among
European theologians.
In 1521
he was asked to study the question of Henry VIII’s marriage. He incurred
Henry’s anger by defending the validity of the king’s marriage with Catherine
of Aragon and later by rejecting Henry’s claim to be the supreme head of the
Church of England.
In an
attempt to be rid of him, Henry first had him accused of not reporting all the
“revelations” of the nun of Kent, Elizabeth Barton. John was summoned, in
feeble health, to take the oath to the new Act of Succession. He and Thomas
More refused because the Act presumed the legality of Henry’s divorce and his
claim to be head of the English Church. They were sent to the Tower of London,
where Fisher remained 14 months without trial. They were finally sentenced to
life imprisonment and loss of goods.
When the
two were called to further interrogations, they remained silent. Fisher was
tricked, on the supposition he was speaking privately as a priest, and declared
again that the king was not supreme head. The king, further angered that the
pope had made John Fisher a cardinal, had him brought to trial on the charge of
high treason. He was condemned and executed, his body left to lie all day on
the scaffold and his head hung on London Bridge. More was executed two weeks
later.
Comment:
Today many questions are raised about Christians' and priests' active involvement in social issues. John Fisher remained faithful to his calling as a bishop. He strongly upheld the teachings of the Church; the very cause of his martyrdom was his loyalty to Rome. He was involved in the cultural enrichment circles as well as in the political struggles of his time. This involvement caused him to question the moral conduct of the leadership of his country. "The Church has the right, indeed the duty, to proclaim justice on the social, national and international level, and to denounce instances of injustice, when the fundamental rights of man and his very salvation demand it" (Justice in the World, 1971 Synod of Bishops).
Today many questions are raised about Christians' and priests' active involvement in social issues. John Fisher remained faithful to his calling as a bishop. He strongly upheld the teachings of the Church; the very cause of his martyrdom was his loyalty to Rome. He was involved in the cultural enrichment circles as well as in the political struggles of his time. This involvement caused him to question the moral conduct of the leadership of his country. "The Church has the right, indeed the duty, to proclaim justice on the social, national and international level, and to denounce instances of injustice, when the fundamental rights of man and his very salvation demand it" (Justice in the World, 1971 Synod of Bishops).
Quote:
Erasmus said of John Fisher: "He is the one man at this time who is incomparable for uprightness of life, for learning and for greatness of soul."
Erasmus said of John Fisher: "He is the one man at this time who is incomparable for uprightness of life, for learning and for greatness of soul."
LECTIO: MATTHEW
7,6.12-14
Lectio:
Tuesday, June 23, 2015
Ordinary Time
1) Opening prayer
Father,
guide and protector of your people,
grant us an unfailing respect for your name,
and keep us always in your love.
We ask this through our Lord Jesus Christ, your Son,
who lives and reigns with you and the Holy Spirit,
one God, for ever and ever. Amen.
2) Gospel Reading - Matthew 7,6.12-14
Jesus said to his disciples: 'Do not give dogs what is holy; and do not throw your pearls in front of pigs, or they may trample them and then turn on you and tear you to pieces.
'So always treat others as you would like them to treat you; that is the Law and the Prophets.
'Enter by the narrow gate, since the road that leads to destruction is wide and spacious, and many take it; but it is a narrow gate and a hard road that leads to life, and only a few find it.
Jesus said to his disciples: 'Do not give dogs what is holy; and do not throw your pearls in front of pigs, or they may trample them and then turn on you and tear you to pieces.
'So always treat others as you would like them to treat you; that is the Law and the Prophets.
'Enter by the narrow gate, since the road that leads to destruction is wide and spacious, and many take it; but it is a narrow gate and a hard road that leads to life, and only a few find it.
3) Reflection
• Discernment and prudence in offering things of value. In the relationships with others Jesus, above all, warns about certain dangerous attitudes. The first one of these is not to judge (7, 1-5): it is a true and proper prohibition, “do not judge”, it is an action that influences every evaluation of contempt or of condemnation of others. The last judgment is the exclusive competence of God; our figures of measure and our criteria are relative; they are conditioned by our subjectivity. Any condemnation of others becomes a condemnation of oneself, in so far as it places us under the judgment of God and we exclude ourselves from pardon. If your eye is pure, that is to say, is free from every judgment of the brothers you can relate with them in a true way before God. And now we consider the words of Jesus offered to us by the liturgical text: “Do not give dogs what is holy; and do not throw your pearls in front of pigs, or they may trample them and then turn on you and tear you to pieces” (7, 6). At first sight this “saying” of Jesus sounds strange to the sensibility of today’s reader. It may represent a true enigma. But it is a way of saying, of a Semitic language which has to be interpreted. At the time of Jesus just as in ancient culture dogs were not greatly appreciated, because they were considered somewhat savage and stray (U. Luz). But let us now consider the positive and didactic-wisdom aspect of the words of Jesus: Do not profane holy things; in last instance it is an invitation to use prudence and discernment. In the Old Testament the holy things are the meat for the sacrifice (Lv 22, 14; Ex 29, 33 ff; Nb 18, 8-19). The approach of the prohibition of throwing the pearls to the pigs is incomprehensible. For the Hebrews the pigs are impure animals, the quintessence of repugnance. On the contrary, the pearls are the most precious things that can exist. The warning of Jesus refers to those who feed the stray dogs with consecrated meat destined to the sacrifice. Such a behaviour is evil and usually imprudent because usually those dogs were not fed and therefore, because of their insatiable hunger, they could turn back and attack their “benefactors”.
The pearls at the metaphoric level could indicate the teachings of the wise or the interpretations of the “Torah”. In Matthew’s Gospel the pearl is the image of the Kingdom of God (Mt 13, 45ff). The interpretation which the evangelist gives mentioning this warning of Jesus is above all theological. Surely, this is the interpretation which seems to be more in harmony with the text and with the ecclesial reading of the words of Jesus: a warning to the Christian missionaries not to preach the Gospel just to anybody. (Gnilka, Luz).
• To follow a path. In the final part of the discourse (7, 13-27), then Matthew includes, among the others, a conclusive admonition of Jesus who invites to make a decisive choice in order to enter the Kingdom of Heaven: the narrow door (7, 13-14). The word of Jesus is not only something to be understood and to interpret but, above all, it should become life. Now, to enter into the Kingdom of Heaven it is necessary to follow a path and to enter into the fullness of life through a “door”. The theme of the “path, the way” is very dear to the Old Testament (Dt 11,26-28; 30,15-20; Jr 21, 8; Ps 1, 6; Ps 118, 29-30; Ps 138, 4; Ws 5, 6-7 etc.). The road represented by two doors leads to different goals. A significance that is coherent with the admonishments of Jesus would be that, to the wide door is joined the wide path which leads to perdition or damnation, that is to say, to walk on a wide road is always something pleasant, but this is not said in our text. Rather it seems that Matthew agrees with the Jewish conception of the “road”; on the trail of Dt 30, 19 and Jr 21, 8 there are two roads that are in counter-position, that of death and that of life. To know how to choose among the diverse ways of life is decisive for entering into the Kingdom of Heaven. Anyone who chooses the narrow road that of life should know that it is full of afflictions; narrow means tried by suffering for the sake of faith.
• Discernment and prudence in offering things of value. In the relationships with others Jesus, above all, warns about certain dangerous attitudes. The first one of these is not to judge (7, 1-5): it is a true and proper prohibition, “do not judge”, it is an action that influences every evaluation of contempt or of condemnation of others. The last judgment is the exclusive competence of God; our figures of measure and our criteria are relative; they are conditioned by our subjectivity. Any condemnation of others becomes a condemnation of oneself, in so far as it places us under the judgment of God and we exclude ourselves from pardon. If your eye is pure, that is to say, is free from every judgment of the brothers you can relate with them in a true way before God. And now we consider the words of Jesus offered to us by the liturgical text: “Do not give dogs what is holy; and do not throw your pearls in front of pigs, or they may trample them and then turn on you and tear you to pieces” (7, 6). At first sight this “saying” of Jesus sounds strange to the sensibility of today’s reader. It may represent a true enigma. But it is a way of saying, of a Semitic language which has to be interpreted. At the time of Jesus just as in ancient culture dogs were not greatly appreciated, because they were considered somewhat savage and stray (U. Luz). But let us now consider the positive and didactic-wisdom aspect of the words of Jesus: Do not profane holy things; in last instance it is an invitation to use prudence and discernment. In the Old Testament the holy things are the meat for the sacrifice (Lv 22, 14; Ex 29, 33 ff; Nb 18, 8-19). The approach of the prohibition of throwing the pearls to the pigs is incomprehensible. For the Hebrews the pigs are impure animals, the quintessence of repugnance. On the contrary, the pearls are the most precious things that can exist. The warning of Jesus refers to those who feed the stray dogs with consecrated meat destined to the sacrifice. Such a behaviour is evil and usually imprudent because usually those dogs were not fed and therefore, because of their insatiable hunger, they could turn back and attack their “benefactors”.
The pearls at the metaphoric level could indicate the teachings of the wise or the interpretations of the “Torah”. In Matthew’s Gospel the pearl is the image of the Kingdom of God (Mt 13, 45ff). The interpretation which the evangelist gives mentioning this warning of Jesus is above all theological. Surely, this is the interpretation which seems to be more in harmony with the text and with the ecclesial reading of the words of Jesus: a warning to the Christian missionaries not to preach the Gospel just to anybody. (Gnilka, Luz).
• To follow a path. In the final part of the discourse (7, 13-27), then Matthew includes, among the others, a conclusive admonition of Jesus who invites to make a decisive choice in order to enter the Kingdom of Heaven: the narrow door (7, 13-14). The word of Jesus is not only something to be understood and to interpret but, above all, it should become life. Now, to enter into the Kingdom of Heaven it is necessary to follow a path and to enter into the fullness of life through a “door”. The theme of the “path, the way” is very dear to the Old Testament (Dt 11,26-28; 30,15-20; Jr 21, 8; Ps 1, 6; Ps 118, 29-30; Ps 138, 4; Ws 5, 6-7 etc.). The road represented by two doors leads to different goals. A significance that is coherent with the admonishments of Jesus would be that, to the wide door is joined the wide path which leads to perdition or damnation, that is to say, to walk on a wide road is always something pleasant, but this is not said in our text. Rather it seems that Matthew agrees with the Jewish conception of the “road”; on the trail of Dt 30, 19 and Jr 21, 8 there are two roads that are in counter-position, that of death and that of life. To know how to choose among the diverse ways of life is decisive for entering into the Kingdom of Heaven. Anyone who chooses the narrow road that of life should know that it is full of afflictions; narrow means tried by suffering for the sake of faith.
4) Personal questions
• What impact does the word of Jesus have in your heart? Do you listen to it in order to live under the gaze of the Father and in order to be transformed personally and in the relationships with the brothers and sisters?
• The word of Jesus, or rather, Jesus Himself is the door who makes us enter into the filial and fraternal life. Do you allow yourself to be guided and attracted by the narrow and demanding path of the Gospel? Or rather do you follow the wide and easy road that consists in doing what pleases or that leads you to satisfy all your desires, neglecting the needs of others?
• What impact does the word of Jesus have in your heart? Do you listen to it in order to live under the gaze of the Father and in order to be transformed personally and in the relationships with the brothers and sisters?
• The word of Jesus, or rather, Jesus Himself is the door who makes us enter into the filial and fraternal life. Do you allow yourself to be guided and attracted by the narrow and demanding path of the Gospel? Or rather do you follow the wide and easy road that consists in doing what pleases or that leads you to satisfy all your desires, neglecting the needs of others?
5) Concluding Prayer
We reflect on your faithful love, God,
in your temple!
Both your name and your praise, God,
are over the whole wide world.
Your right hand is full of saving justice. (Ps 48,9-10)
We reflect on your faithful love, God,
in your temple!
Both your name and your praise, God,
are over the whole wide world.
Your right hand is full of saving justice. (Ps 48,9-10)
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