Monday of the Twenty-second Week in
Ordinary Time
Lectionary: 431
Lectionary: 431
We do not want you to be unaware, brothers and sisters,
about those who have fallen asleep,
so that you may not grieve like the rest, who have no hope.
For if we believe that Jesus died and rose,
so too will God, through Jesus,
bring with him those who have fallen asleep.
Indeed, we tell you this, on the word of the Lord,
that we who are alive, who are left until the coming of the Lord,
will surely not precede those who have fallen asleep.
For the Lord himself, with a word of command,
with the voice of an archangel and with the trumpet of God,
will come down from heaven,
and the dead in Christ will rise first.
Then we who are alive, who are left,
will be caught up together with them in the clouds
to meet the Lord in the air.
Thus we shall always be with the Lord.
Therefore, console one another with these words.
about those who have fallen asleep,
so that you may not grieve like the rest, who have no hope.
For if we believe that Jesus died and rose,
so too will God, through Jesus,
bring with him those who have fallen asleep.
Indeed, we tell you this, on the word of the Lord,
that we who are alive, who are left until the coming of the Lord,
will surely not precede those who have fallen asleep.
For the Lord himself, with a word of command,
with the voice of an archangel and with the trumpet of God,
will come down from heaven,
and the dead in Christ will rise first.
Then we who are alive, who are left,
will be caught up together with them in the clouds
to meet the Lord in the air.
Thus we shall always be with the Lord.
Therefore, console one another with these words.
Responsorial
PsalmPS 96:1 AND 3, 4-5,
11-12, 13
R. (13b) The
Lord comes to judge the earth.
Sing to the LORD a new song;
sing to the LORD, all you lands.
Tell his glory among the nations;
among all peoples, his wondrous deeds.
R. The Lord comes to judge the earth.
For great is the LORD and highly to be praised;
awesome is he, beyond all gods.
For all the gods of the nations are things of nought,
but the LORD made the heavens.
R. The Lord comes to judge the earth.
Let the heavens be glad and the earth rejoice;
let the sea and what fills it resound;
let the plains be joyful and all that is in them!
Then shall all the trees of the forest exult.
R. The Lord comes to judge the earth.
Before the LORD, for he comes;
for he comes to rule the earth.
He shall rule the world with justice
and the peoples with his constancy.
R. The Lord comes to judge the earth.
Sing to the LORD a new song;
sing to the LORD, all you lands.
Tell his glory among the nations;
among all peoples, his wondrous deeds.
R. The Lord comes to judge the earth.
For great is the LORD and highly to be praised;
awesome is he, beyond all gods.
For all the gods of the nations are things of nought,
but the LORD made the heavens.
R. The Lord comes to judge the earth.
Let the heavens be glad and the earth rejoice;
let the sea and what fills it resound;
let the plains be joyful and all that is in them!
Then shall all the trees of the forest exult.
R. The Lord comes to judge the earth.
Before the LORD, for he comes;
for he comes to rule the earth.
He shall rule the world with justice
and the peoples with his constancy.
R. The Lord comes to judge the earth.
AlleluiaSEE LK 4:18
R. Alleluia,
alleluia.
The Spirit of the Lord is upon me;
he has sent me to bring glad tidings to the poor.
R. Alleluia, alleluia.
The Spirit of the Lord is upon me;
he has sent me to bring glad tidings to the poor.
R. Alleluia, alleluia.
GospelLK 4:16-30
Jesus came to Nazareth, where he had grown up,
and went according to his custom
into the synagogue on the sabbath day.
He stood up to read and was handed a scroll of the prophet Isaiah.
He unrolled the scroll and found the passage where it was written:
The Spirit of the Lord is upon me,
because he has anointed me
to bring glad tidings to the poor.
He has sent me to proclaim liberty to captives
and recovery of sight to the blind,
to let the oppressed go free,
and to proclaim a year acceptable to the Lord.
Rolling up the scroll,
he handed it back to the attendant and sat down,
and the eyes of all in the synagogue looked intently at him.
He said to them,
"Today this Scripture passage is fulfilled in your hearing."
And all spoke highly of him
and were amazed at the gracious words that came from his mouth.
They also asked, "Is this not the son of Joseph?"
He said to them, "Surely you will quote me this proverb,
'Physician, cure yourself,' and say, 'Do here in your native place
the things that we heard were done in Capernaum.'"
And he said,
"Amen, I say to you, no prophet is accepted in his own native place.
Indeed, I tell you,
there were many widows in Israel in the days of Elijah
when the sky was closed for three and a half years
and a severe famine spread over the entire land.
It was to none of these that Elijah was sent,
but only to a widow in Zarephath in the land of Sidon.
Again, there were many lepers in Israel
during the time of Elisha the prophet;
yet not one of them was cleansed, but only Naaman the Syrian."
When the people in the synagogue heard this,
they were all filled with fury.
They rose up, drove him out of the town,
and led him to the brow of the hill
on which their town had been built, to hurl him down headlong.
But he passed through the midst of them and went away.
and went according to his custom
into the synagogue on the sabbath day.
He stood up to read and was handed a scroll of the prophet Isaiah.
He unrolled the scroll and found the passage where it was written:
The Spirit of the Lord is upon me,
because he has anointed me
to bring glad tidings to the poor.
He has sent me to proclaim liberty to captives
and recovery of sight to the blind,
to let the oppressed go free,
and to proclaim a year acceptable to the Lord.
Rolling up the scroll,
he handed it back to the attendant and sat down,
and the eyes of all in the synagogue looked intently at him.
He said to them,
"Today this Scripture passage is fulfilled in your hearing."
And all spoke highly of him
and were amazed at the gracious words that came from his mouth.
They also asked, "Is this not the son of Joseph?"
He said to them, "Surely you will quote me this proverb,
'Physician, cure yourself,' and say, 'Do here in your native place
the things that we heard were done in Capernaum.'"
And he said,
"Amen, I say to you, no prophet is accepted in his own native place.
Indeed, I tell you,
there were many widows in Israel in the days of Elijah
when the sky was closed for three and a half years
and a severe famine spread over the entire land.
It was to none of these that Elijah was sent,
but only to a widow in Zarephath in the land of Sidon.
Again, there were many lepers in Israel
during the time of Elisha the prophet;
yet not one of them was cleansed, but only Naaman the Syrian."
When the people in the synagogue heard this,
they were all filled with fury.
They rose up, drove him out of the town,
and led him to the brow of the hill
on which their town had been built, to hurl him down headlong.
But he passed through the midst of them and went away.
Meditation:
"No prophet is acceptable in his own country"
How
would you react if Jesus spoke this message from the pulpit of your church? It
was customary for Jesus to go weekly to the synagogue to worship and on
occasion to read the Scriptures and comment on them to the people. His hometown
folks listened with rapt attention on this occasion because they had heard
about the miracles he had performed in other towns. What sign would he do in
his hometown?
Jesus
startled them with a seeming rebuke that no prophet or servant of God can
receive honor among his own people. He then angered them when he complimented
the Gentiles who seemed to have shown more faith in God than the "chosen
ones" of Israel. They regarded Gentiles as "fuel for the fires of
hell." Jesus' praise for "outsiders" caused them offense because
they were blind-sighted to God's mercy and plan of redemption for all nations.
The
word "gospel" literally means "good news". Isaiah had
prophesied that the Messiah would come in the power of the Holy Spirit to bring
freedom to those oppressed by sin and evil (see Isaiah 61:1-2). Jesus came to
set people free from the worst tyranny possible - the tyranny of slavery to sin
and the fear of death, and the destruction of both body and soul. God's power
alone can save us from emptiness and poverty of spirit, from confusion and
error, and from the fear of death and hopelessness. The Gospel of salvation is
"good news" for us today. Do you know the joy and freedom of the
Gospel?
"Lord
Jesus, you are the fulfillment of all our hopes and desires. Your Holy Spirit
brings us grace, truth, life, and freedom. Fill me with the joy of the Gospel
and inflame my heart with love and zeal for you and for your will".
Daily
Quote from the early church fathers: By reading Isaiah, Jesus shows he is
God and Man, by Cyril of Alexandria (376-444 AD)
"Now
it was necessary that he should manifest himself to the Israelites and that the
mystery of his incarnation should now shine forth to those who did not know
him. Now that God the Father had anointed him to save the world, he very wisely
orders this also [that his fame should now spread widely]. This favor he grants
first to the people of Nazareth, because, humanly speaking, he had grown up
among them. Having entered the synagogue, therefore, he takes the book to read.
Having opened it, he selects a passage in the Prophets which declares the
mystery concerning him. By these words he himself tells us very clearly by the
voice of the prophet that he would both be made man and come to save the world.
For we affirm that the Son was anointed in no other way than by having become
like us according to the flesh and taking our nature. Being at once God and
man, he both gives the Spirit to the creation in his divine nature and receives
it from God the Father in his human nature. It is he who sanctifies the whole
creation, both by shining forth from the Holy Father and by bestowing the
Spirit. He himself pours forth his own Spirit on the powers above and on those
who recognized his appearing. (excerpt from COMMENTARY ON LUKE,
HOMILY 12)
MONDAY, SEPTEMBER 2, LUKE 4:16-30
Weekday
(1 Thessalonians 4:13-18; Psalm 96)
Weekday
(1 Thessalonians 4:13-18; Psalm 96)
KEY VERSE: "The Spirit of the Lord is upon me, because he has anointed me to bring glad tidings to the poor" (v. 18).
TO KNOW: Jesus' reputation had spread throughout the land, and he was often called upon to teach in the synagogue. On one occasion, Jesus read from the text of Isaiah (61:1-2), announcing that the prophet’s words were fulfilled in his own person. God's Spirit had anointed Jesus to proclaim the good news of liberation, and bring healing and salvation to all who believed in him. Jesus declared a "Jubilee," a year of favor from the Lord in which all wrongdoings were redressed, and all oppressed were set free through the power of God (Lv. 25:10). The people were amazed by Jesus' words, but they had trouble accepting his claim. Jesus compared his own ministry to that of the prophets Elijah and Elisha who were sent to the Gentiles after their mission was rejected by their own people. This story embodies the entire gospel in miniature. Jesus is first met with praise and approval, but this response sours until his own people are seeking his life.
TO LOVE: In what ways do I practice the justice that Jesus proclaimed?
TO SERVE: Lord Jesus, help me to make known your good news to all I meet.
LABOR DAY
(USA) First Monday in September
Labor Day is a creation of the labor movement dedicated to the contributions that workers have made to the strength, prosperity, and well-being of our country. The first Labor Day was celebrated on Tuesday, September 5, 1882, in New York City, in accordance with the plans of the Central Labor Union. In 1884 the first Monday in September was selected as a "workingman's holiday." The idea spread with the growth of labor organizations, and in 1885 Labor Day was celebrated in many industrial centers of the country. On May 15, 1891, Pope Leo XIII issued his encyclical Rerum Novarum ("Condition of Labor"), the Church's position on modern day labor. Although the Encyclical follows the lines of the traditional teaching concerning the rights and duties of those possessing property and the relations of employer and employee, it applies the old doctrines specifically to modern conditions. As the years go by, an increasing number of persons look upon this statement of Leo XIII as the most fruitful and effective principle of industrial justice that has ever been enunciated.
Monday 2 September 2019
1 Thessalonians 4:13-18. Psalm 95(96):1, 3-5, 11-13. Luke
4:16-30.
The Lord comes to judge the earth – Psalm 95(96):1, 3-5, 11-13.
‘He has sent me to bring the Good News’
The Lord comes to judge the earth – Psalm 95(96):1, 3-5, 11-13.
‘He has sent me to bring the Good News’
In today’s readings we read of the Lord’s coming three times
over. In Thessalonians we hear Paul write of the final coming of the Lord. He
says should give us hope as he exhorts us to remind one another to look toward
that day and to our sharing in his Resurrection. Second, we sing of God’s
coming in the words of the Psalms. Here we find both God who comes to his
people always in their daily life and also an expectation that he will come
finally in time to judge his people with justice and equal care. Finally, in
the Gospel we find that God has come, and we learn that his judgment is sweet.
Though he is no pushover, Jesus declares that his coming is greater than
judgment alone, but rather offers salvation. May we allow him to free us from
our prisons and open our eyes.
Blessed John Francis Burté and Companions
Saint of the Day for September 2
(d. September 2, 1792 and January 21, 1794)
 |
| Massacre à la Salpêtrière, 3 septembre 1792 | anonymous (Unrelated, but similar incident during the French Revolution.) |
Blessed John Francis Burté and Companions’ Story
These priests were victims of the French Revolution. Though
their martyrdom spans a period of several years, they stand together in the
Church’s memory because they all gave their lives for the same principle. In
1791, the Civil Constitution of the Clergy required all priests to take an oath
which amounted to a denial of the faith. Each of these men refused and was
executed.
John Francis Burté became a Franciscan at 16 and after
ordination taught theology to the young friars. Later he was guardian of the
large Conventual friary in Paris until he was arrested and held in the convent
of the Carmelites.
Appolinaris of Posat was born in 1739 in Switzerland. He joined
the Capuchins and acquired a reputation as an excellent preacher, confessor,
and instructor of clerics. Preparing for his assignment to the East as a
missionary, he was in Paris studying Oriental languages when the French
Revolution began. Refusing the oath, he was swiftly arrested and detained in
the Carmelite convent.
Severin Girault, a member of the Third Order Regular, was a
chaplain for a group of sisters in Paris. Imprisoned with the others, he was
the first to die in the slaughter at the convent.
These three plus 182 others—including several bishops and many
religious and diocesan priests—were massacred at the Carmelite house in Paris
on September 2, 1792. They were beatified in 1926.
Born in 1737, John Baptist Triquerie became a Conventual
Franciscan. He was the chaplain and confessor of Poor
Clare monasteries in three cities before he was arrested for refusing
to take the oath. He and 13 diocesan priests were martyred in Laval on January
21, 1794. He was beatified in 1955.
Reflection
“Liberty, Equality, Fraternity” was the motto of the French
Revolution. If individuals have “inalienable rights,” as the Declaration of
Independence states, these must come not from the agreement of society—which
can be very fragile—but directly from God. Do we believe that? Do we act on it?
Lectio Divina: Luke 4:16-30
Lectio Divina
Monday, September 2, 2019
Ordinary Time
1) Opening prayer
Almighty God,
every good thing comes from You.
Fill our hearts with love for You,
increase our faith,
and by Your constant care
protect the good you have given us.
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.
every good thing comes from You.
Fill our hearts with love for You,
increase our faith,
and by Your constant care
protect the good you have given us.
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 4:16-30
Jesus came to Nazareth, where he had grown up, and went
according to his custom into the synagogue on the sabbath day. He stood up to
read and was handed a scroll of the prophet Isaiah. He unrolled the scroll and
found the passage where it was written: The Spirit of the Lord is upon me,
because he has anointed me to bring glad tidings to the poor. He has sent me to
proclaim liberty to captives and recovery of sight to the blind, to let the
oppressed go free, and to proclaim a year acceptable to the Lord. Rolling up
the scroll, he handed it back to the attendant and sat down, and the eyes of
all in the synagogue looked intently at him. He said to them, "Today this
Scripture passage is fulfilled in your hearing." And all spoke highly of
him and were amazed at the gracious words that came from his mouth. They also
asked, "Is this not the son of Joseph?" He said to them, "Surely
you will quote me this proverb, 'Physician, cure yourself,' and say, 'Do here
in your native place the things that we heard were done in Capernaum.'"
And he said, "Amen, I say to you, no prophet is accepted in his own native
place. Indeed, I tell you, there were many widows in Israel in the days of
Elijah when the sky was closed for three and a half years and a severe famine
spread over the entire land. It was to none of these that Elijah was sent, but
only to a widow in Zarephath in the land of Sidon. Again, there were many
lepers in Israel during the time of Elisha the prophet; yet not one of them was
cleansed, but only Naaman the Syrian." When the people in the synagogue
heard this, they were all filled with fury. They rose up, drove him out of the
town, and led him to the brow of the hill on which their town had been built,
to hurl him down headlong. But he passed through the midst of them and went
away.
3) Reflection
• Today we begin the meditation on the Gospel of Luke, which
will extend three months until the end of the liturgical year. Today’s Gospel
speaks about Jesus’ visit to Nazareth and the presentation of His program to
the people of the synagogue. At first the people were amazed. But
immediately, when they became aware that Jesus wanted to accept all, without
excluding anyone, people rebelled and wanted to kill Him.
• Luke 4:16-19: The proposal of Jesus. Urged by the Holy Spirit, Jesus returns to Galilee (Lk 4:14) and begins to announce the Good News of the Kingdom of God. He goes to the community, teaches in the Synagogue and arrives in Nazareth, where He had grown up. He was returning to the community in which He had participated since He was small and for thirty years. The following Saturday, as was the custom, Jesus went to the synagogue to participate in the celebration, and He stands up to read. He chooses the text of Isaiah which speaks about the poor, of prisoners, of the blind and the oppressed (Is 61:1-2). This text is an image of the situation of the people of Galilee at the time of Jesus. The experience which Jesus had of God, the Father of Love, gave Him a new perspective to evaluate the reality. In the name of God, Jesus takes a stand to defend the life of His people and, with the words of Isaiah, He defines His mission: (1) to announce the Good News to the poor, (2) to proclaim liberty to captives, (3) to give sight to the blind; (4) to release the oppressed, and taking the ancient tradition of the prophets, (5) to proclaim “a year of grace from the Lord.” He proclaims the Jubilee Year!
• In the Bible, the "Jubilee Year” was an important law. Every seven years, at the beginning (Dt 15:1; Lev 25:3) it was necessary to restore the land to the clan of origin. All had to be able to return to their own property; and this way they prevented the formation of large estates, and families were guaranteed their livelihood. It was also necessary to forgive their debts and to redeem the people who were slaves. (Dt 15:1-18). It was not easy to have the Jubilee Year every seven years (cf. Jer 34:8-16). After the exile, it was decided to have it every fifty years (Lev 25:8-12). The objective of the Jubilee was and continues to be to re-establish the rights of the poor, to accept the excluded and to re-integrate them into the society to live together with others. The Jubilee was a legal instrument to return to the original sense of the Law of God. This was an occasion offered by God to make a revision of the path being followed, to discover and to correct the errors and to start again from the beginning. Jesus begins His preaching proclaiming a Jubilee: “A year of grace from the Lord.”.
• Luke 4:20-22: To unite the Bible and Life. Having finished the reading, Jesus comments on the text of Isaiah and says, “This text is being fulfilled today even while you are listening!” Taking the words of Isaiah as His own, Jesus gives them a full and definitive sense and He declares Himself Messiah who comes to fulfill the prophecy. This way of interpreting the text provokes a reaction of disbelief on the part of those who were in the synagogue. They were scandalized and did not want to know anything about Him. They did not accept that Jesus was the Messiah announced by Isaiah. They said, “Is He not the son of Joseph?” They were scandalized because Jesus spoke about accepting the poor, the blind and the oppressed. The people do not accept Jesus’ proposal. And, thus when He presents the idea of accepting the excluded, He Himself is excluded.
• Luke 4:23-30: To overcome the limits of race. In order to help the community to overcome the scandal and to help them understand that His proposal formed part of tradition. Jesus tells two stories known in the Bible, the story of Elijah and the one of Elisha. Both stories criticize the narrow-mindedness of the people of Nazareth. Elijah was sent to the widow of Zarephath (1 Kgs 17:7-16). Elisha was sent to take care of the Syrian (2 Kgs 5:14). Here arises Luke’s concern, who wants to show that openness stems from Jesus. Jesus had the same difficulty which the communities at the time of Luke were having. But the call of Jesus did not calm people down. Quite the contrary! The stories of Elijah and Elisha produced even greater anger. The community of Nazareth reaches the point of wanting to kill Jesus. But He remains calm. The anger of others does not succeed in drawing Him away from His own path. Luke tells us that it is difficult to overcome the mentality of privilege and of narrow-mindedness.
• It is important to notice the details used in the Old Testament. Jesus quotes the text of Isaiah up to the point where it says, “to proclaim a year of grace from the Lord.” He does not quote the rest of the sentence which says, “and a day of vengeance from our God.” The people of Nazareth throw stones at Jesus because He pretends to be the Messiah, because He wants to accept the excluded and because He has omitted the sentence about vengeance. They wanted the day of Yahweh to be a day of vengeance against the oppressors of the people. In this case, the coming of the Kingdom would not have been a true change or conversion of the system. Jesus does not accept this way of thinking; He does not accept vengeance (cf. Mt 5:44-48) His new experience of God the Father helped Him to understand better the meaning of the prophecies.
• Luke 4:16-19: The proposal of Jesus. Urged by the Holy Spirit, Jesus returns to Galilee (Lk 4:14) and begins to announce the Good News of the Kingdom of God. He goes to the community, teaches in the Synagogue and arrives in Nazareth, where He had grown up. He was returning to the community in which He had participated since He was small and for thirty years. The following Saturday, as was the custom, Jesus went to the synagogue to participate in the celebration, and He stands up to read. He chooses the text of Isaiah which speaks about the poor, of prisoners, of the blind and the oppressed (Is 61:1-2). This text is an image of the situation of the people of Galilee at the time of Jesus. The experience which Jesus had of God, the Father of Love, gave Him a new perspective to evaluate the reality. In the name of God, Jesus takes a stand to defend the life of His people and, with the words of Isaiah, He defines His mission: (1) to announce the Good News to the poor, (2) to proclaim liberty to captives, (3) to give sight to the blind; (4) to release the oppressed, and taking the ancient tradition of the prophets, (5) to proclaim “a year of grace from the Lord.” He proclaims the Jubilee Year!
• In the Bible, the "Jubilee Year” was an important law. Every seven years, at the beginning (Dt 15:1; Lev 25:3) it was necessary to restore the land to the clan of origin. All had to be able to return to their own property; and this way they prevented the formation of large estates, and families were guaranteed their livelihood. It was also necessary to forgive their debts and to redeem the people who were slaves. (Dt 15:1-18). It was not easy to have the Jubilee Year every seven years (cf. Jer 34:8-16). After the exile, it was decided to have it every fifty years (Lev 25:8-12). The objective of the Jubilee was and continues to be to re-establish the rights of the poor, to accept the excluded and to re-integrate them into the society to live together with others. The Jubilee was a legal instrument to return to the original sense of the Law of God. This was an occasion offered by God to make a revision of the path being followed, to discover and to correct the errors and to start again from the beginning. Jesus begins His preaching proclaiming a Jubilee: “A year of grace from the Lord.”.
• Luke 4:20-22: To unite the Bible and Life. Having finished the reading, Jesus comments on the text of Isaiah and says, “This text is being fulfilled today even while you are listening!” Taking the words of Isaiah as His own, Jesus gives them a full and definitive sense and He declares Himself Messiah who comes to fulfill the prophecy. This way of interpreting the text provokes a reaction of disbelief on the part of those who were in the synagogue. They were scandalized and did not want to know anything about Him. They did not accept that Jesus was the Messiah announced by Isaiah. They said, “Is He not the son of Joseph?” They were scandalized because Jesus spoke about accepting the poor, the blind and the oppressed. The people do not accept Jesus’ proposal. And, thus when He presents the idea of accepting the excluded, He Himself is excluded.
• Luke 4:23-30: To overcome the limits of race. In order to help the community to overcome the scandal and to help them understand that His proposal formed part of tradition. Jesus tells two stories known in the Bible, the story of Elijah and the one of Elisha. Both stories criticize the narrow-mindedness of the people of Nazareth. Elijah was sent to the widow of Zarephath (1 Kgs 17:7-16). Elisha was sent to take care of the Syrian (2 Kgs 5:14). Here arises Luke’s concern, who wants to show that openness stems from Jesus. Jesus had the same difficulty which the communities at the time of Luke were having. But the call of Jesus did not calm people down. Quite the contrary! The stories of Elijah and Elisha produced even greater anger. The community of Nazareth reaches the point of wanting to kill Jesus. But He remains calm. The anger of others does not succeed in drawing Him away from His own path. Luke tells us that it is difficult to overcome the mentality of privilege and of narrow-mindedness.
• It is important to notice the details used in the Old Testament. Jesus quotes the text of Isaiah up to the point where it says, “to proclaim a year of grace from the Lord.” He does not quote the rest of the sentence which says, “and a day of vengeance from our God.” The people of Nazareth throw stones at Jesus because He pretends to be the Messiah, because He wants to accept the excluded and because He has omitted the sentence about vengeance. They wanted the day of Yahweh to be a day of vengeance against the oppressors of the people. In this case, the coming of the Kingdom would not have been a true change or conversion of the system. Jesus does not accept this way of thinking; He does not accept vengeance (cf. Mt 5:44-48) His new experience of God the Father helped Him to understand better the meaning of the prophecies.
4) Personal questions
• Jesus’ objective is to accept the excluded. Do we accept
everybody or do we exclude some? What are the reasons which lead us to exclude
certain people?
• Is the mission of Jesus truly our mission, my mission? Who are the excluded whom we should accept better in our community? Who or what thing gives us the strength to carry out the mission entrusted to us by Jesus?
• Is the mission of Jesus truly our mission, my mission? Who are the excluded whom we should accept better in our community? Who or what thing gives us the strength to carry out the mission entrusted to us by Jesus?
5) Concluding Prayer
How I love Your Law, Lord!
I ponder it all day long.
You make me wiser than my enemies
by Your commandment which is mine for ever. (Ps 119:97-78)
I ponder it all day long.
You make me wiser than my enemies
by Your commandment which is mine for ever. (Ps 119:97-78)
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