Tuesday of the Thirty-first Week in
Ordinary Time
Lectionary: 486
Lectionary: 486
Brothers and sisters:
Have among yourselves the same attitude
that is also yours in Christ Jesus,
Who, though he was in the form of God,
did not regard equality with God
something to be grasped.
Rather, he emptied himself,
taking the form of a slave,
coming in human likeness;
and, found human in appearance,
he humbled himself,
becoming obedient to death,
even death on a cross.
Because of this, God greatly exalted him
and bestowed on him the name
that is above every name,
that at the name of Jesus
every knee should bend,
of those in heaven and on earth and under the earth,
and every tongue confess that
Jesus Christ is Lord,
to the glory of God the Father.
Have among yourselves the same attitude
that is also yours in Christ Jesus,
Who, though he was in the form of God,
did not regard equality with God
something to be grasped.
Rather, he emptied himself,
taking the form of a slave,
coming in human likeness;
and, found human in appearance,
he humbled himself,
becoming obedient to death,
even death on a cross.
Because of this, God greatly exalted him
and bestowed on him the name
that is above every name,
that at the name of Jesus
every knee should bend,
of those in heaven and on earth and under the earth,
and every tongue confess that
Jesus Christ is Lord,
to the glory of God the Father.
Responsorial
PsalmPS 22:26B-27, 28-30AB,
30E, 31-32
R. (26a) I will
praise you, Lord, in the assembly of your people.
I will fulfill my vows before those who fear him.
The lowly shall eat their fill;
they who seek the LORD shall praise him:
"May your hearts be ever merry!"
R. I will praise you, Lord, in the assembly of your people.
All the ends of the earth
shall remember and turn to the LORD;
All the families of the nations
shall bow down before him.
R. I will praise you, Lord, in the assembly of your people.
For dominion is the LORD's,
and he rules the nations.
To him alone shall bow down
all who sleep in the earth.
R. I will praise you, Lord, in the assembly of your people.
To him my soul shall live;
my descendants shall serve him.
Let the coming generation be told of the LORD
that they may proclaim to a people yet to be born
the justice he has shown.
R. I will praise you, Lord, in the assembly of your people.
I will fulfill my vows before those who fear him.
The lowly shall eat their fill;
they who seek the LORD shall praise him:
"May your hearts be ever merry!"
R. I will praise you, Lord, in the assembly of your people.
All the ends of the earth
shall remember and turn to the LORD;
All the families of the nations
shall bow down before him.
R. I will praise you, Lord, in the assembly of your people.
For dominion is the LORD's,
and he rules the nations.
To him alone shall bow down
all who sleep in the earth.
R. I will praise you, Lord, in the assembly of your people.
To him my soul shall live;
my descendants shall serve him.
Let the coming generation be told of the LORD
that they may proclaim to a people yet to be born
the justice he has shown.
R. I will praise you, Lord, in the assembly of your people.
AlleluiaMT 11:28
R. Alleluia,
alleluia.
Come to me, all you who labor and are burdened,
and I will give you rest, says the Lord.
R. Alleluia, alleluia.
Come to me, all you who labor and are burdened,
and I will give you rest, says the Lord.
R. Alleluia, alleluia.
GospelLK 14:15-24
One of those at table with Jesus said to him,
"Blessed is the one who will dine in the Kingdom of God."
He replied to him,
"A man gave a great dinner to which he invited many.
When the time for the dinner came,
he dispatched his servant to say to those invited,
'Come, everything is now ready.'
But one by one, they all began to excuse themselves.
The first said to him,
'I have purchased a field and must go to examine it;
I ask you, consider me excused.'
And another said, 'I have purchased five yoke of oxen
and am on my way to evaluate them;
I ask you, consider me excused.'
And another said, 'I have just married a woman,
and therefore I cannot come.'
The servant went and reported this to his master.
Then the master of the house in a rage commanded his servant,
'Go out quickly into the streets and alleys of the town
and bring in here the poor and the crippled, the blind and the lame.'
The servant reported, 'Sir, your orders have been carried out
and still there is room.'
The master then ordered the servant,
'Go out to the highways and hedgerows
and make people come in that my home may be filled.
For, I tell you, none of those men who were invited will taste my dinner.'"
"Blessed is the one who will dine in the Kingdom of God."
He replied to him,
"A man gave a great dinner to which he invited many.
When the time for the dinner came,
he dispatched his servant to say to those invited,
'Come, everything is now ready.'
But one by one, they all began to excuse themselves.
The first said to him,
'I have purchased a field and must go to examine it;
I ask you, consider me excused.'
And another said, 'I have purchased five yoke of oxen
and am on my way to evaluate them;
I ask you, consider me excused.'
And another said, 'I have just married a woman,
and therefore I cannot come.'
The servant went and reported this to his master.
Then the master of the house in a rage commanded his servant,
'Go out quickly into the streets and alleys of the town
and bring in here the poor and the crippled, the blind and the lame.'
The servant reported, 'Sir, your orders have been carried out
and still there is room.'
The master then ordered the servant,
'Go out to the highways and hedgerows
and make people come in that my home may be filled.
For, I tell you, none of those men who were invited will taste my dinner.'"
Meditation: "Invitation to the King's banquet
table"
What does it mean to "eat bread in the kingdom of
heaven"? In the ancient world the most notable sign of favor and intimate
friendship was the invitation to "share bread" at the dinner table.
Who you ate with showed who you valued and trusted as your friends. A great banquet
would involve a lavish meal of several courses and a large company of notable
guests and friends. One of the most beautiful images of heaven in the
scriptures is the royal wedding celebration and banquet given by the King for
his son and friends. We, in fact, have been invited to the most important
banquet of all! The last book in the Bible ends with an invitation to the
wedding feast of the Lamb and his Bride, the church: The Spirit and the
Bride say, Come! (Revelations 22:17). The 'Lamb of God' is the Lord
Jesus Christ and his bride is the people he has redeemed by his own precious
blood which was shed upon the cross for our salvation.
Making light of the Lord's gracious invitation
to feast at his table
Jesus' "banquet parable" must have startled his audience. If a great lord or king invited his friends to a banquet, why would the guests turn down his invitation? A great banquet would take many days to prepare. And personal invitations would be sent out well in advance to the guests, so they would have plenty of time to prepare for the upcoming event. How insulting for the invited guests to then refuse when the time for celebrating came! They made light of the King's request because they put their own interests above his.
Jesus' "banquet parable" must have startled his audience. If a great lord or king invited his friends to a banquet, why would the guests turn down his invitation? A great banquet would take many days to prepare. And personal invitations would be sent out well in advance to the guests, so they would have plenty of time to prepare for the upcoming event. How insulting for the invited guests to then refuse when the time for celebrating came! They made light of the King's request because they put their own interests above his.
Excuses that hold us back from pursuing the things of
God
Jesus probes the reasons why people make excuses to God's great invitation to "eat bread" with him at his banquet table. The first excuse allows the claims of one's personal business or work to take precedence over God's claim. Do you allow any task or endeavor to absorb you so much that it keeps you from the thought of God? The second excuse allows our possessions to come before God. Do you allow the media and other diversions to crowd out time for God in daily prayer and worship? The third excuse puts home and family ahead of God. God never meant for our home and relationships to be used selfishly. We serve God best when we invite him into our work, our homes, and our personal lives and when we share our possessions with others.
Jesus probes the reasons why people make excuses to God's great invitation to "eat bread" with him at his banquet table. The first excuse allows the claims of one's personal business or work to take precedence over God's claim. Do you allow any task or endeavor to absorb you so much that it keeps you from the thought of God? The second excuse allows our possessions to come before God. Do you allow the media and other diversions to crowd out time for God in daily prayer and worship? The third excuse puts home and family ahead of God. God never meant for our home and relationships to be used selfishly. We serve God best when we invite him into our work, our homes, and our personal lives and when we share our possessions with others.
An invitation of undeserved grace and favor
The second part of the story focuses on those who had no claim on the king and who would never have considered getting such an invitation. The "poor, maimed, blind, and lame" represent the outcasts of society - those who can make no claim on the King. There is ample room at the feast of God even for outsiders from the highways and hedges - the Gentiles who were not members of the chosen people, the Jews. This is certainly an invitation of grace - undeserved, unmerited favor and kindness. But this invitation also contains a warning for those who refuse it or who approach the wedding feast unworthily. Grace is a free gift, but it is also an awesome responsibility.
The second part of the story focuses on those who had no claim on the king and who would never have considered getting such an invitation. The "poor, maimed, blind, and lame" represent the outcasts of society - those who can make no claim on the King. There is ample room at the feast of God even for outsiders from the highways and hedges - the Gentiles who were not members of the chosen people, the Jews. This is certainly an invitation of grace - undeserved, unmerited favor and kindness. But this invitation also contains a warning for those who refuse it or who approach the wedding feast unworthily. Grace is a free gift, but it is also an awesome responsibility.
God's grace is free and costly
Dietrich Bonhoeffer, a German pastor who died for his faith under the Nazi persecution of Jews and Christians, contrasted cheap grace and costly grace: "Cheap grace is the grace we bestow on ourselves... the preaching of forgiveness without requiring repentance... grace without discipleship, grace without the cross, grace without Jesus Christ, living and incarnate... Costly grace is the Gospel which must be sought again and again, the gift which must be asked for, the door at which a man must knock. Such grace is costly because it calls us to follow Jesus Christ. It is costly because it costs a man his life, and it is grace because it gives a man the only true life."
Dietrich Bonhoeffer, a German pastor who died for his faith under the Nazi persecution of Jews and Christians, contrasted cheap grace and costly grace: "Cheap grace is the grace we bestow on ourselves... the preaching of forgiveness without requiring repentance... grace without discipleship, grace without the cross, grace without Jesus Christ, living and incarnate... Costly grace is the Gospel which must be sought again and again, the gift which must be asked for, the door at which a man must knock. Such grace is costly because it calls us to follow Jesus Christ. It is costly because it costs a man his life, and it is grace because it gives a man the only true life."
God lavishes his grace upon each one of us to draw us
closer to himself and he invites each of us to his banquet that we may share
more deeply in his joy. Are you ready to feast at the Lord's banquet table?
"Lord Jesus, you withhold no good thing from us
and you lavish us with the treasures of heaven. Help me to seek your kingdom
first and to lay aside anything that might hinder me from doing your
will."
Daily Quote from the early church fathers: The heavenly food of Jesus' word, by Clement of Alexandria (150-215 AD)
"The holy agape is the sublime
and saving creation of the Lord... An agape is in reality heavenly food, a
banquet of the Word. The agape, or love, 'bears all things, endures all things,
hopes all things. Love never fails (1 Corinthians 13:8). 'Blessed is he who
eats bread in the kingdom of God' (Luke 14:15). The most unlikely of all
downfalls is charity that does not fail to be thrown down from heaven to earth
among all these dainty seasonings. Do you still imagine that I refer to a meal
that will be destroyed? (1 Corinthians 6:13) 'If I distribute my goods to the
poor and do not have love,' Scripture says, 'I am nothing' (1 Corinthians
13:3). The whole law and the word depend on this love (Matthew 22:40). If you
love the Lord your God and your neighbor (Mark 12:30-31), there will be a
heavenly feast in heaven. The earthly feast, as we have proved from Scripture,
is called a supper. It is permeated with love yet is not identified with it but
is an expression of mutual and generous good will." (excerpt from CHRIST THE EDUCATOR 2,1)
TUESDAY, NOVEMBER 6, LUKE 14:15-24
Weekday
(Philippians 2:5-11; Psalm 22)
Weekday
(Philippians 2:5-11; Psalm 22)
KEY VERSE: "Go out to the highways and hedgerows and make people come in that my home may be filled" (v. 23).
TO KNOW: Jesus was invited to share the Sabbath meal at the home of a leading Pharisee. He expanded his teaching on humility at the dinner table (14:7-14) into a parable about a banquet as an image of God's reign. In the story, many of the invited guests refused to come to the banquet, so the host ordered his servants to bring in "the poor and the crippled, the blind and the lame" (those who were excluded from Temple worship, Lv. 21:18). These unfortunate ones responded eagerly, but there was still room at the table. Then the host sent his servants to the farthest reaches of the land to fill his banquet hall with guests. This parable corresponded to Jesus' ministry. Those he invited first ignored his call, so Jesus turned his attention to others, the Gentiles, who would accept his invitation.
TO LOVE: What prevents me from gathering with God's community?
TO SERVE: Lord Jesus, help me to respond daily to your call.
Tuesday 6
November 2018
Philippians 2:5-11. Psalm 21(22):26-32. Luke 14:15-24.
I will praise you, Lord, in the assembly of
your people – Psalm 21(22):26-32.
‘God raised him high, and gave him the name which is above all
other names.’
Jesus’ story today is about welcoming people into his Father’s
kingdom. We are all invited, but some of us may be waiting for ‘better offers’.
When we reflect on what Jesus offers why is it that we prefer a different path?
What are my criteria in life? Status? Appearance? Popularity? Financial wealth?
Early this year I suffered a serious loss. The people who
supported me through this period were not those held high in the community or
those endowed with material possessions. My supporters fitted the picture of
Jesus in Philippians – the humble people of this earth, those who give freely,
with no expectation of return. These people will enjoy the feast in the
kingdom.
Saint Nicholas Tavelic and Companions
Saint of the Day for November 6
(1340 – November 14, 1391)
 |
| Altar of Saint Nikola Tavelić in church of St. Francis of Assisi, Šibenik, Croatia | photo by ignot |
Saint Nicholas Tavelic and Companions’ Story
Nicholas and his three companions are among the 158 Franciscans
who have been martyred in the Holy Land since the friars became custodians of
the shrines in 1335.
Nicholas was born in 1340 to a wealthy and noble family in
Croatia. He joined the Franciscans, and was sent with Deodat of Rodez to preach
in Bosnia. In 1384, they volunteered for the Holy Land missions and were sent
there. They looked after the holy places, cared for the Christian pilgrims, and
studied Arabic.
In 1391, Nicholas, Deodat, Peter of Narbonne, and Stephen of
Cuneo decided to take a direct approach to converting the Muslims. On November
11, they went to the huge Mosque of Omar in Jerusalem and asked to see the
Qadix—Muslim official. Reading from a prepared statement, they said that all
people must accept the gospel of Jesus. When they were ordered to retract their
statement, they refused. After beatings and imprisonment, they were beheaded
before a large crowd.
Nicholas and his companions were canonized in 1970. They are the
only Franciscans martyred in the Holy Land to be canonized. The Liturgical
Feast of Saint Nicholas Tavelic and Companions is November 14.
Reflection
Francis presented two missionary approaches for his friars.
Nicholas and his companions followed the first approach—live quietly and give
witness to Christ—for several years. Then they felt called to take the second
approach of preaching openly. Their Franciscan confréres in the Holy Land are
still working by example to make Jesus better known.
LECTIO DIVINA: LUKE 14:15-24
Lectio Divina:
Tuesday, November 6, 2018
Ordinary Time
1) Opening prayer
God of power and mercy,
only with your help
can we offer you fitting service and praise.
May we live the faith we profess
and trust your promise of eternal life.
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.
only with your help
can we offer you fitting service and praise.
May we live the faith we profess
and trust your promise of eternal life.
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 - Luke 14:15-24
One of those gathered round the table
said to Jesus, "Blessed is he that shall eat bread in the kingdom of
God." But He said to him, "There was a man who gave a great banquet,
and he invited a large number of people. When the time for the banquet came, he
sent his servant to say to those who had been invited, saying ’Come along:
everything is ready now.’ But all alike started to make excuses.
The first said, ’I have bought a piece of land and must go and see it. Please accept my apologies.’
Another said, ‘I have bought five yoke of oxen and am on my way to try them out. Please accept my apologies.’
Yet another said, ’I have just got married and so am unable to come.’
The servant returned and reported this to his master. Then the householder, in a rage, said to his servant, ’Go out quickly into the streets and alleys of the town and bring in here the poor, the crippled, the blind and the lame.’
’Sir,’ said the servant, ’your orders have been carried out and there is still room.’
Then the master said to his servant, ’Go to the open roads and the hedgerows and press people to come in, to make sure my house is full; because, I tell you, not one of those who were invited shall have a taste of my banquet.’”
The first said, ’I have bought a piece of land and must go and see it. Please accept my apologies.’
Another said, ‘I have bought five yoke of oxen and am on my way to try them out. Please accept my apologies.’
Yet another said, ’I have just got married and so am unable to come.’
The servant returned and reported this to his master. Then the householder, in a rage, said to his servant, ’Go out quickly into the streets and alleys of the town and bring in here the poor, the crippled, the blind and the lame.’
’Sir,’ said the servant, ’your orders have been carried out and there is still room.’
Then the master said to his servant, ’Go to the open roads and the hedgerows and press people to come in, to make sure my house is full; because, I tell you, not one of those who were invited shall have a taste of my banquet.’”
3) Reflection
• The Gospel today continues the
reflection around themes linked to the table and the invitation. Jesus tells
the parable of the banquet. Many people had been invited, but the majority did
not go. The master of the feast was indignant because of the absence of those
who had been invited and then sent his servants to call the poor, the crippled
the blind and the lame. Even after that, there was still room. Then he ordered
his servant to invite everybody until his house was full. This parable was a
light for the communities of the time of Luke.
• In the communities at the time of Luke there were Christians who had come from Judaism and Christians who came from the Gentiles, called pagans. Not withstanding the difference in race, class and gender, they profoundly lived the ideal of sharing and of communion (Ac 2, 42; 4, 32; 5, 12). But there were many difficulties because some norms of legal purity prevented the Jews to eat with the pagans. Even after they had entered into the Christian community, some of them kept this old custom of not sitting at table with a pagan. This is the reason Peter had a conflict with the community in Jerusalem, because he entered into the house of Cornelius, a pagan, and for having eaten with him (Ac 11, 3). Because of these problems in the communities, Luke kept a series of teachings of Jesus regarding the banquet. (Lk 14, 1-24). The parable on which we are meditating is an image of what was happening in the communities.
• Luke 14, 15: Blessed are those who will eat the bread of the Kingdom of God. Jesus had finished telling two parables: one on the choice of places (Lk 14, 7-11), and the other on the choice of the guests who were invited (Lk 14, 12-14). While listening to this parable someone who was at table with Jesus must have picked up the importance of the teaching of Jesus and must have said: “Blessed are those who eat the bread of the Kingdom of God!” The Jews compared the future time of the Messiah to a banquet, characterized by gratitude and communion (Is 25, 6; 55, 1-2; Sal 22, 27). Hunger, poverty and the lack of so many things made the people hope that in the future they would obtain what they were lacking and did not have at present. The hope of the Messianic goods, usually experienced in banquets, was a perspective of the end of time.
• Luke 14, 16-20: The great banquet is ready. Jesus responds with a parable. There was a man who gave a great banquet and he invited a great number of people”. But the duty of each one prevents the guests from accepting the invitation. The first one says: I have bought a piece of land and must go and see it!” The second I have bought five yoke of oxen and am on my way to try them out!” The third one: “I have just got married and so am unable to come!” In the limits of the law those persons had the right not to accept the invitation (cf. Dt 20, 5-7).
• Luke 14, 21-22: The invitation remains, it is not cancelled. The master of the banquet was indignant in seeing that his invitation had not been accepted. In the last instance, the one who is indignant is precisely Jesus because the norms of the strict observance of the law reduced the space for people to be able to live the gratuity of an invitation to the house of friends, an invitation characterized by the fraternal spirit and by sharing. Thus the master of the feast orders the servants to invite the poor, the blind, the crippled, the lame. Those who were normally excluded because they were considered unclean, are now invited to sit around the table of the banquet.
• Luke 14, 23-24: There is still room. The banquet room is not full. Then, the master of the house ordered the servants to invite those passing on the street. Those are the pagans. They are also invited to sit around the table. Thus, in the banquet of the parable of Jesus, everybody sits around the same table, Jews and pagans. At the time of Luke, there were many problems which prevented the realization of this ideal of the common banquet. By means of the parable Luke shows that the practice of the banquet came precisely from Jesus.
After the destruction of Jerusalem, in the year 70, the Pharisees took over the government in the Synagogues demanding the rigid fulfilment of the norms which identified them as the Jewish people. The Jews who converted to Christianity were considered a threat because they destroyed the walls which separated Israel from other people. The Pharisees tried to force them to abandon their faith in Jesus. Because they did not succeed, they drove them away from the Synagogues. All this brought about a slow and progressive separation between the Jews and the Christians which was a source of great suffering especially for the converted Jews (Rm 9,1-5). In the parable, Luke indicates very clearly that these converted Jews were not unfaithful to their people. To the contrary: they are the ones who are invited and accept the invitation. They are the true continuation of Israel. Those who were unfaithful were those who did not accept the invitation and did not want to recognize Jesus the Messiah (Lk 22, 66; Ac 13, 27).
• In the communities at the time of Luke there were Christians who had come from Judaism and Christians who came from the Gentiles, called pagans. Not withstanding the difference in race, class and gender, they profoundly lived the ideal of sharing and of communion (Ac 2, 42; 4, 32; 5, 12). But there were many difficulties because some norms of legal purity prevented the Jews to eat with the pagans. Even after they had entered into the Christian community, some of them kept this old custom of not sitting at table with a pagan. This is the reason Peter had a conflict with the community in Jerusalem, because he entered into the house of Cornelius, a pagan, and for having eaten with him (Ac 11, 3). Because of these problems in the communities, Luke kept a series of teachings of Jesus regarding the banquet. (Lk 14, 1-24). The parable on which we are meditating is an image of what was happening in the communities.
• Luke 14, 15: Blessed are those who will eat the bread of the Kingdom of God. Jesus had finished telling two parables: one on the choice of places (Lk 14, 7-11), and the other on the choice of the guests who were invited (Lk 14, 12-14). While listening to this parable someone who was at table with Jesus must have picked up the importance of the teaching of Jesus and must have said: “Blessed are those who eat the bread of the Kingdom of God!” The Jews compared the future time of the Messiah to a banquet, characterized by gratitude and communion (Is 25, 6; 55, 1-2; Sal 22, 27). Hunger, poverty and the lack of so many things made the people hope that in the future they would obtain what they were lacking and did not have at present. The hope of the Messianic goods, usually experienced in banquets, was a perspective of the end of time.
• Luke 14, 16-20: The great banquet is ready. Jesus responds with a parable. There was a man who gave a great banquet and he invited a great number of people”. But the duty of each one prevents the guests from accepting the invitation. The first one says: I have bought a piece of land and must go and see it!” The second I have bought five yoke of oxen and am on my way to try them out!” The third one: “I have just got married and so am unable to come!” In the limits of the law those persons had the right not to accept the invitation (cf. Dt 20, 5-7).
• Luke 14, 21-22: The invitation remains, it is not cancelled. The master of the banquet was indignant in seeing that his invitation had not been accepted. In the last instance, the one who is indignant is precisely Jesus because the norms of the strict observance of the law reduced the space for people to be able to live the gratuity of an invitation to the house of friends, an invitation characterized by the fraternal spirit and by sharing. Thus the master of the feast orders the servants to invite the poor, the blind, the crippled, the lame. Those who were normally excluded because they were considered unclean, are now invited to sit around the table of the banquet.
• Luke 14, 23-24: There is still room. The banquet room is not full. Then, the master of the house ordered the servants to invite those passing on the street. Those are the pagans. They are also invited to sit around the table. Thus, in the banquet of the parable of Jesus, everybody sits around the same table, Jews and pagans. At the time of Luke, there were many problems which prevented the realization of this ideal of the common banquet. By means of the parable Luke shows that the practice of the banquet came precisely from Jesus.
After the destruction of Jerusalem, in the year 70, the Pharisees took over the government in the Synagogues demanding the rigid fulfilment of the norms which identified them as the Jewish people. The Jews who converted to Christianity were considered a threat because they destroyed the walls which separated Israel from other people. The Pharisees tried to force them to abandon their faith in Jesus. Because they did not succeed, they drove them away from the Synagogues. All this brought about a slow and progressive separation between the Jews and the Christians which was a source of great suffering especially for the converted Jews (Rm 9,1-5). In the parable, Luke indicates very clearly that these converted Jews were not unfaithful to their people. To the contrary: they are the ones who are invited and accept the invitation. They are the true continuation of Israel. Those who were unfaithful were those who did not accept the invitation and did not want to recognize Jesus the Messiah (Lk 22, 66; Ac 13, 27).
4) Personal questions
• In general, which are the persons who
are invited and which are the persons who in general are not invited to our
feasts?
• Which are the reasons which today limit the participation of persons in society and in the Church? And which are the reasons that some give to exclude themselves from the community? Are they just reasons?
• Which are the reasons which today limit the participation of persons in society and in the Church? And which are the reasons that some give to exclude themselves from the community? Are they just reasons?
5) Concluding prayer
Full of splendour and majesty His work,
His saving justice stands firm for ever.
He gives us a memorial of His great deeds;
Yahweh is mercy and tenderness. (Ps 111,3-4)
His saving justice stands firm for ever.
He gives us a memorial of His great deeds;
Yahweh is mercy and tenderness. (Ps 111,3-4)
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